Transcription

00:10 – This is Sahaptin Indian Language 107, Introduction to Longhouse Vocabulary. This unit will introduce the student to basic vocabulary heard during the services held in the Yakama Sahaptin church referred to as [Sahaptin], ‘longhouse’. The name of the church religion is called [Sahaptin], ‘the dance’. The members dance in a circle on the sacred dance floor during the services. The second part of this unit is instruments used in the longhouse.

1:00 – [Sahaptin] is a brass bell with a handle. The leaders, men or women, use the brass bell for special purposes, during ceremonials [Sahaptin], ‘the bell ringer’, stands on the right side of the seven drummers facing east on the west end of the longhouse. The bell is rung to announce [Sahaptin], ‘the beginning’ and [Sahaptin], ‘the end’ of each verse of a song, and to let the participants know when to [Sahaptin] ‘raise their right hand with the palms open’ and say Ay, amen. During [Sahaptin], ‘the ceremonial root feast’ and [Sahaptin], ‘meal time’, the [Sahaptin], ‘the leader’ will [Sahaptin], ‘ring the bell’, to signal the food service the proper way to serve the food. [Sahaptin], ‘the guests’ are notified by the bell ringer when to [Sahaptin], ‘drink water’ at [Sahaptin] ‘before’ and [Sahaptin] ‘after’ they are finished eating.

2:31 – [Sahaptin] is ‘a hand held, round, rawhide drum’. This [Sahaptin], ‘seven drummers stand in a row facing towards the East’, they [Sahaptin], ‘keep time’ with the rawhide drum held in the left hand and hitting the drum with the short stick in the right hand. Only [Sahaptin] songs are sung for ceremonial dinners. Drummers are careful not to mix [Sahaptin], ‘funeral’, or [Sahaptin], ‘social songs’, at this time.

3:28 – This is the vocabulary for the ceremonial feast.

3:36 – [Sahaptin] means ‘the first food ceremony’. And these are the first foods that are celebrated during the year, the earliest one is the celery and the roots, the first salmon that comes up the river, and the very beginning of the huckleberries when they ripen, and also choke cherries are included with huckleberries. The list here you see, vocabulary for the services, [Sahaptin] means ‘the longhouse’. It’s the name of the church, [Sahaptin]. And [Sahaptin] is the ‘mode of practicing the religion’, the dance. [Sahaptin] is the ‘songs’ that they sing, the method of worship because there are words in those songs that send a message to the people they are sung in the old language sometimes very hard to understand. [Sahaptin] is the verb ‘to dance during the religious services’, [Sahaptin] is of course, ‘the bell’, that you heard already, [Sahaptin] is the verb part ‘to ring the bell’. [Sahaptin] ‘ring the bell’. [Sahaptin] is ‘the beginning of the service’.

5:30 – [Sahaptin] is ‘when you have finished eating’. [Sahaptin] is ‘to drink water’. This is done at the beginning of the dinner and the last thing that you do after dinner before you start going outside. [Sahaptin] means ‘the singers’, ‘drummers and singers’. [Sahaptin] is the ‘rawhide drum’, [Sahaptin] is ‘to hit the drum’, ‘to make the sound’. [Sahaptin] is ‘the leader’. There are women leaders and men leaders, [Sahaptin], are ‘the people who serve the food’. The men serve the male foods, the fish, the water, and the meat. The females they serve the rest of the food, the roots, the cerelies the berries, whatever is being honored at that time. [Sahaptin] means ‘to eat’. [Sahaptin] is a noun for ‘food’. I believe it’s very important for me to record this part, that longhouse members request common courtesy from all native guests: discipline your children, don’t let them run around and play on the dance floor, after you finish eating remain seated at the table until the bell ringer calls for the final water to drink, do not gather food to take home and leave before the last part of the service are completed. This was requested by the elders because they see people who come to the dinner and they believe it’s just another dinner. There are other dinners where you don’t have to observe the courtesy, you can gather food and go home, but during this root feast, nobody is supposed to leave the table, unless of course you have to go to the bathroom or something, until the services are over.

8:34 – This next unit I’m just going to list the Indian foods that are listed here, I’m not going to read the whole thing. It’s the Indian names for the roots and other foods that Indian people have survived with for most of their lives. [Sahaptin] is ‘bitter root’. [Sahaptin] is ‘camass’. [Sahaptin] is ‘cotton wood mushroom’. [Sahaptin] is ‘one of the roots that are served during the festival’, during the root feast. It’s [Sahaptin]. [Sahaptin] is another food that is served, but [Sahaptin] doesn’t grow just anywhere only place you can get [Sahaptin] is in Idaho and Pendleton in Oregon. It’s called [Sahaptin]. [Sahaptin] is ‘Indian potato’ and the plant is called Snow Drops. It tastes exactly like potatoes, but it’s not usually served at the root feast because it ripens later in the season. [Sahaptin] is another root that is served earlier in the spring in the festival, some people call it [Sahaptin]. It’s a sunflower, ‘a balsam root’. [Sahaptin] is ‘the wild carrot’, it usually is late just like [Sahaptin]. [Sahaptin] is a ‘wild celery’ that is celebrated in the early spring root feast. [Sahaptin] is a ‘wild onion’ and it’s just like, when it’s cooked, it’s just like rice. [Sahaptin] or [Sahaptin] is a ‘wild potato’ but it tastes more like parsnips. It’s the other root celebrated during root feast. And all of these foods are sent in order, that something food setters have to learn, food setters have to learn how to set the food on the table during the ceremony. [Sahaptin] is another food but it’s not consumed very often until during a famine, then [Sahaptin] is dug up because it stays in the ground quite a while after the snow falls and you can dig them up, but it’s a ‘yellow bell’. These are the native foods that are used and there are other foods I didn’t put on there, but we can discuss that later.

12:48 – The next lesson in Sahaptin Communication, is 107 dated October 7, 1999. It was develop Feb 23 1999. It concerns dining, questions and answers. Number one.

13:18 – [Sahaptin] ‘It is time to eat’. [Sahaptin] ‘It is breakfast time’.

13:32 – [Sahaptin] ‘It is lunch time’.

13:38 – [Sahaptin] ‘what do you want to eat’?

13:45 – [Sahaptin] ‘Here is Salmon Mulligan’. [Sahaptin] ‘There is fried bread’. [Sahaptin] ‘That is potatoes and Indian potato’. [Sahaptin] ‘This is barbecued meat’. [Sahaptin] ‘Do you want fruit?’ [Sahaptin] ‘There are huckleberries and choke cherries’. [Sahaptin] ‘Who wants coffee’? [Sahaptin] ‘Now we have finished eating and we will drink water’. [Sahaptin] ‘Don’t feel modest, there’s plenty of food to take home’. Explanation: some terms are difficult to translate into English. In literal translation [Sahaptin] translates to ‘being friendly’, it also means ‘friendship’ and ‘relationship’. A lot of times you will hear this phrase at longhouse dinners, [Sahaptin]

(tape cuts off)

16:06 – [Sahaptin] would fit an occasion where there are a lot of people who are gathered including some strangers from another reservation. At an occasion where a private ceremony of immediate family, and close relatives and close in-laws are in attendance then using [Sahaptin] would be appropriate. But when there is mixed people like strangers among the local people then you would say [Sahaptin]. ‘My people’. And in the second one, [Sahaptin], ‘my relatives’. There’s another term usually used in the Shaker Church meeting you will hear [Sahaptin], ‘my beloved people’. The short phrases above refer to a plural number if you were addressing a single person you would say [Sahaptin] which means ‘my friend’, ‘my relative’, or ‘my beloved’. My beloved does not pertain to a term used for sweetheart, wife or husband only. It is used for anyone who is a special person in your life such as a relative or a friend.

17:42 – The next Indian Sahaptin language unit is pertaining to present tense indicative nouns and colors.

17:58 – [Sahaptin] ‘This is a black bear’. [Sahaptin] ‘This is quite snow’. [Sahaptin] ‘This is a white mountain goat’. [Sahaptin] ‘This is a purple huckleberry’. [Sahaptin] ‘This is an orange sun’. [Sahaptin] ‘This is a red bird’. [Sahaptin] ‘This is a white flower’. [Sahaptin] ‘This is a yellow coyote’. [Sahaptin] ‘This is a green pine tree’. [Sahaptin] ‘This is a blue mouse’.

19:29 – I would like to add a few greetings and conversation to add a little more on this tape dated 9/9/99 that was brought up in the classroom, to illustrate questions and answers. Here’s a person that meets a stranger. [Sahaptin] ‘Hello! What is your name?’ And that stranger will answer [Sahaptin], whatever their name is, Mary, Jane, whatever, [Sahaptin], ‘where did you come from’? The answer is [Sahaptin], ‘I came from Pendleton’. [Sahaptin] ‘How long will you be here’. [Sahaptin] is the answer, ‘two days’. [Sahaptin] ‘will you come and visit for a while and I will serve you some eels’.

21:34 – The person will answer [Sahaptin] ‘thank you’. Then this person will want to know, when he should come with a nice meal of [Sahaptin] and he asks [Sahaptin], and the answer is [Sahaptin], then the stranger will say [Sahaptin] ‘alright’, ‘okay’.

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<dc:contributor xsi:type="olac:role" olac:code="compiler">Virginia Beavert</dc:contributor>
<dc:contributor xsi:type="olac:role" olac:code="depositor">Edward James</dc:contributor>
<dc:contributor xsi:type="olac:role" olac:code="depositor">Mary James</dc:contributor>
<dc:contributor xsi:type="olac:role" olac:code="depositor">Sharon Hargus</dc:contributor>
<dc:contributor xsi:type="olac:role" olac:code="depositor">Russell Hugo</dc:contributor>
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<dc:title>Long House, Colors, Short Phrases</dc:title>
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