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Journal articles on the topic 'Cree language'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Wolfart, H. C. "Choice and balance in Michif negation." Canadian Journal of Linguistics/Revue canadienne de linguistique 55, no. 1 (March 2010): 115–29. http://dx.doi.org/10.1017/s0008413100001390.

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AbstractThe Michif language, while distinct from both Cree and French, combines a largely French-based nominal complex with a largely Cree-based verbal system. The syntax of negation cuts across these dimensions. Declarative sentences in Michif show the Cree-based negatornamôand the French-basednôinterchangeably. (This is also the only context forpas.) Imperatives, by contrast, demand the Cree-basedêkâ (ya) exclusively.In subordinate clauses, Michif permits eitherêkâornô. In Cree, all such constructions require the deontic negatorêkâ. The integration of the two Cree-based negation types and the French-basednoandpasinto a single new system in Michif poses not only problems of constituency and syntactic analysis. It also raises once again the thorny question of balance: Is the imbrication of Cree and French symmetrical, or is one of the two languages dominant?

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2

Koostachin, Jules. "Remembering Inninimowin: The Language of the Human Beings." Canadian journal of law and society 27, no. 1 (April 2012): 75–80. http://dx.doi.org/10.3138/cjls.27.1.075.

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AbstractRemembering Inninimowin is a two-year-long documentary film project on the personal journey of a Cree woman, Jules Koostachin, a member of Attawapiskat First Nation, as she starts to remember her first language, Inninimowin (Cree).

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3

Gillon, Carrie, and Nicole Rosen. "Critical mass in Michif." Journal of Pidgin and Creole Languages 31, no. 1 (April 25, 2016): 113–40. http://dx.doi.org/10.1075/jpcl.31.1.05gil.

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In this paper, we examine mass and count in Michif, a language often called a mixed language, which has elements from French (and English) and Cree (and Ojibwe). French has an obvious grammatical mass/count distinction (Doetjes 1997); Cree does not. Michif could therefore display a mass/count distinction, like French, or look like it lacks one, like Cree. In fact, the system is mixed (contra Croft 2003: 58): French-derived nominals display an obvious mass/count distinction and the Cree-derived nominals do not. Number, numerals and quantifiers disambiguate within the French-derived part of the grammar but do not in the Cree-derived part. Michif has inherited both the French system and the Cree system, reflected in the behaviour of the nominals.

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4

Napier, Kyle, and Lana Whiskeyjack. "wahkotowin: Reconnecting to the Spirit of nêhiyawêwin (Cree Language)." Engaged Scholar Journal: Community-Engaged Research, Teaching, and Learning 7, no. 1 (June 2, 2021): 1–24. http://dx.doi.org/10.15402/esj.v7i1.69979.

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The Spirit of the Language project looks to the Spirit of nêhiyawêwin (Cree language), sources of disconnection between nêhiyawak (Cree people) in Treaty 6 and the Spirit of nêhiyawêwin, and the process of reconnection to the Spirit of the language as voiced by nêhiyawak. The two researchers behind this project are nêhiyaw language-learners who identify as insider-outsiders in this work. The work is founded in Indigenous Research Methodologies, with a particular respect to ceremony, community protocol, consent, and community participation, respect and reciprocity. We identified the Spirit of the language as having three distinct strands: history, harms, and healing. The Spirit of Indigenous languages is dependent on its history of land, languages, and laws. We then identified the harms or catalysts of disconnect from the Spirit of the language as colonization, capitalism, and Christianity. The results of our community work have identified the methods for healing, or reconnecting to the Spirit of language, by way of autonomy, authority, and agency.

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5

Koole, Marguerite, and Kevin wâsakâyâsiw Lewis. "Mobile Learning as a Tool for Indigenous Language Revitalization and Sustainability in Canada." International Journal of Mobile and Blended Learning 10, no. 4 (October 2018): 1–12. http://dx.doi.org/10.4018/ijmbl.2018100101.

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In this article, the authors explore how mobile learning can complement the Certificate of Indigenous Languages program at the University of Saskatchewan in Western Canada. Through the FRAME model analysis, the authors extract salient cultural, pedagogical, environmental, and technological characteristics that should be considered in the development of mobile learning tools and approaches for Cree language teachers. It is hoped that this article will stimulate a dialogue amongst designers and Indigenous groups regarding language sustainability through mobile learning. The article concludes with key findings: the need to follow protocols, to establish good relationships, and to design for areas of low/no bandwidth. Finally, the examination of current Indigenous language learning methods provides ideas for the development of much needed “apps” appropriate for Cree learners and teachers.

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6

Naytowhow, Joseph, and Elise Kephart. "Joseph Naytowhow: waniskâ “Wake up!” to Wholeness through nêhiyawîhtwâwin." Genealogy 5, no. 2 (March 25, 2021): 30. http://dx.doi.org/10.3390/genealogy5020030.

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In this article, the authors present the teachings of nêhiyaw (Cree) Emerging Elder and Knowledge Keeper Joseph Naytowhow. In a celebrated nêhiyaw (Cree) fashion, storytelling and language are used as examples of a non-linear and sometimes complicated journey back to self, culture, nature and healing. Against the background of being kidnapped, imprisoned in a religious institution, and robbed of all-things nêhiyaw (Cree), this article offers a sense of Joseph Naytowhow’s journey back to intimacy, love, and affection which aids in one’s search for emotional safety. Joseph utilizes nêhiyawîhtwâwin (Cree worldview and culture) knowledge tools such as dreaming to aid in his journey back to nêhiyawîhtwâwin (Cree culture) and nêhiyawêwin (Cree language). From a residential school internee to a leader and emerging Elder, he notes the importance of mentors in a relational approach to healing. This article provides an invitation through “the sunrise song” to “Wake up!” and create a more respectful and reciprocal world of internal wholeness.

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7

Antonov, Anton. "Loan Verb Integration in Michif." Journal of Language Contact 12, no. 1 (February 27, 2019): 27–51. http://dx.doi.org/10.1163/19552629-01201002.

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This paper looks at the different ways French (and English) loan verbs are being integrated in Michif, a mixed language (the noun system is French, the verbal one is Cree) based upon two dictionaries of the language. The detailed study of the available data has shown that loan verbs are almost exclusively assigned to the vai class, i.e. a class of verbs whose single core argument is animate. This seems natural enough given that the overwhelming majority of them do have an animate core participant in the donor language as well. Still, quite a few of them can be transitive. This is accounted for by claiming that vai is the most ‘neutral’ inflectional class of Cree as far as morphology and argument structure are concerned as verbs in this class can be syntactically both intransitive and transitive. Finally, all of the loan verbs examined have Cree equivalents and so the claim that they were borrowed because of the lack of a corresponding Cree verb in the language is difficult to accept at face value.

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8

Gold, Elaine. "Learning about Languages with the Canadian Language Museum." Babylonia Journal of Language Education 3 (December 23, 2022): 20–24. http://dx.doi.org/10.55393/babylonia.v3i.224.

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The Canadian Language Museum creates exhibits to introduce the public to Canada’s rich linguistic heritage: over 60 Indigenous languages, the official languages of French and English, and hundreds of languages brought by immigrants from around the world. To create these exhibits, the curators grapple with the challenge of making exhibits about languages interesting and accessible, both to those who speak the language described and to those who have no familiarity with it. This article focuses on three traveling exhibits: Cree: The People’s Language; Speaking the Inuit Way, and A Tapestry of Voices: Celebrating Canada’s Languages. It outlines topics broached and techniques used to simplify complex linguistic issues and to involve audiences of various ages and backgrounds.

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9

Al-Bataineh, Hussein, and Saleem Abdelhady. "Cree-English intrasentential code-switching: Testing the morphosyntactic constraints of the Matrix Language Frame model." Open Linguistics 5, no. 1 (December 31, 2019): 706–28. http://dx.doi.org/10.1515/opli-2019-0039.

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AbstractThis study examines the morphosyntactic constraints on Cree-English intrasentential codeswitching involving mixed nominal expressions to test the Matrix Language Frame (MLF) model. The MLF model is one of the most influential frameworks in the field of contact linguistics used in the study of grammatical aspects of codeswitching and other contact-induced phenomena. The three principles associated with MLF, viz., the Matrix Language Principle, the Asymmetry Principle and the Uniform Structure Principle, were tested on data consisting of 10 video recordings (constituting of 323 tokens of English nouns in mixed utterances) collected from the speech of a Cree child, aged 04;06 - 06;00. The data is drawn from Pile’s (2018) thesis which is based on the data collected from the Chisasibi Child Language Acquisition Study (CCLAS). The results of the analyses suggest general support for the three principles since, in the entire data set, not a single counter example has been recorded. The Cree-English bilingual data appears asymmetrical in structure, where the Matrix Language, namely Cree, provides morpheme order and outsider late system morphemes, and consequently, is responsible for the well-formedness and morphosyntactic frame of bilingual clauses..

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10

Daniels-Fiss, Belinda. "Learning to Be ANêhiyaw(Cree) Through Language." Diaspora, Indigenous, and Minority Education 2, no. 3 (July 2, 2008): 233–45. http://dx.doi.org/10.1080/15595690802145505.

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11

Schillo, Julia, and Mark Turin. "Cree language use in contemporary children’s literature." Book 2.0 9, no. 1 (August 1, 2019): 163–70. http://dx.doi.org/10.1386/btwo_00015_1.

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12

Schreyer, Christine. "‘Nehiyawewin Askîhk’: Cree Language on the Land: Language Planning Through Consultation in the Loon River Cree First Nation." Current Issues in Language Planning 9, no. 4 (November 2008): 440–63. http://dx.doi.org/10.1080/14664200802354427.

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13

Pearson, Bruce L., and C. Douglas Ellis. "Cree Legends and Narratives." Language 72, no. 4 (December 1996): 882. http://dx.doi.org/10.2307/416145.

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14

Junker, Marie-Odile. "East Cree Relational Verbs." International Journal of American Linguistics 69, no. 3 (July 2003): 307–29. http://dx.doi.org/10.1086/381338.

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15

Aronson, Howard I. "Meet Cree: A Guide to the Cree Language. H. Christoph Wolfart , Janet F. Carroll." International Journal of American Linguistics 51, no. 3 (July 1985): 321–24. http://dx.doi.org/10.1086/465876.

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16

Bakker, Peter. "Relexification in Canada: The Case of Métif (French-Cree)." Canadian Journal of Linguistics/Revue canadienne de linguistique 34, no. 3 (September 1989): 339–50. http://dx.doi.org/10.1017/s0008413100013505.

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Métif is a language spoken in the Canadian prairie provinces and the American prairie states bordering Canada. There are probably between 3000 and 5000 people who speak Métif as their first language, most of them of advanced age. They are living mostly in scattered Métis settlements. The Métis are a nation of mixed Amerindian and European descent. From the 17th century on French Canadian fur traders and voyageurs travelled west-wards from French Canada. Many of them married Amerindian women, who were often Cree speaking. Around 1860 the Métis were the largest population group of the Canadian West, many of them multilinguals. From the first decades of the 19th century the Métis started to consider themselves as a separate ethnic group, neither European nor Amerindian (see e.g., Peterson and Brown 1985). The Métis are still a distinct people. The Métis nowadays often speak Cree, Ojibwa, Métif, French and English or a combination of these. They often speak particular varieties of these languages. Not only is the French spoken by the Métis markedly different from other North American French dialects the language called Métif is uniquely spoken among the Métis people. For more information on Métif and Métis languages, see the publications listed in Bakker (1989).

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17

Arppe, Antti, Atticus G. Harrigan, Katherine Schmirler, Daniel Dacanay, and Rose Makinaw. "Nêhiyawi-pîkiskwêwina maskwacîsihk : Spoken Dictionary of Maskwacîs Cree." Dictionaries: Journal of the Dictionary Society of North America 44, no. 2 (2023): 127–42. http://dx.doi.org/10.1353/dic.2023.a915068.

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ABSTRACT: This paper details the development of nêhiyawi-pîkiskwêwina maskwacîsihk: Spoken Dictionary of Maskwacîs Cree (in progress). Since 2014, this joint project between the Maskwacîs Education and Schools Commission (MESC) and the Alberta Language Technology Lab (ALTLab) has sought to record carefully pronounced, isolated spoken audio for the approximately 9,000 entries in the Maskwacîs Dictionary of Cree Words (Maskwachees Cultural College 2009), as well as to fill lexical gaps through elicitation, to record example sentences for as many of these entries as possible, and to make these recordings publicly available online. Between 2014 and 2018, approximately 700 hours of audio and close to 120,000 recordings for 20,300 carefully spoken word and phrase types were gathered in elicitation sessions. After extracting and annotating the relevant Cree vocabulary, these audio clips were compiled in a novel, publicly accessible online Speech Database as well as through itwêwina , the intelligent bilingual online Cree–English dictionary. The entries in this database are currently in the process of orthographic standardization, gloss standardization, and linguistic analysis. Simultaneously, native speakers of Cree are re-reviewing the database's entries to ensure pronunciation quality and verify definitions where needed. In this paper, we discuss the origins of this project; the original elicitation sessions; the postprocessing, standardization, and validation of the recordings; and means by which these recordings can be publicly accessed online.

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18

Brown, Jennifer S. H. "Intangible Culture on Inland Seas, from Hudson Bay to Canadian Heritage." Ethnologies 36, no. 1-2 (October 12, 2016): 141–59. http://dx.doi.org/10.7202/1037604ar.

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The author of this article examines the ways in which the Convention for the Safeguarding of Intangible Cultural Heritage considers the protection of aboriginal languages and provides a case study of the challenges of the preservation of the Cree language in Canada. For Indigenous people, in Canada as elsewhere, questions arise about who speaks for whom; many of their constituents may not identify with the major political organizations that represent their interests to governments and are recognized by government agencies; and other structural and logistical barriers also arise. The paper takes a look at the richness of Aboriginal history around Hudson Bay as held in language and stories, and then discusses the many challenges that a Hudson Bay Cree storyteller, Louis Bird, and his collaborators faced in pursuing an oral history project funded by a Canadian governmental agency with its own parameters and priorities.

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19

Michell, Herman. "Nēhîthâwâk of Reindeer Lake, Canada: Worldview, Epistemology and Relationships with the Natural World." Australian Journal of Indigenous Education 34 (2005): 33–43. http://dx.doi.org/10.1017/s132601110000394x.

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AbstractThe purpose of this exploratory article is to illustrate the worldview, epistemology and relationship with the natural world from a Nēhîthâwâk (Woodlands Cree) perspective. The contents of the article represent a personal narrative of an educator of Woodlands Cree cultural heritage from the Reindeer Lake area of northern Canada. A brief history of the Woodlands Cree is shared in order to provide a context for my perspectives as “an insider” of this way of life. This is followed by an attempt to articulate fundamental key concepts in relation to traditional Woodlands Cree education, worldview, epistemology, language, values and practices as they are informed by relationships with the land, plants and animals. The text is highly subjective and culturally contextualised.

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20

Starks, Donna. "Subordinate Clauses in Woods Cree." International Journal of American Linguistics 61, no. 3 (July 1995): 312–27. http://dx.doi.org/10.1086/466258.

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21

Russell, Kevin. "Sandhi in Plains Cree." Journal of Phonetics 36, no. 3 (July 2008): 450–64. http://dx.doi.org/10.1016/j.wocn.2007.10.003.

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22

Burnaby, Barbara, and Marguerite MacKenzie. "Cree Decision Making Concerning Language: A Case Study." Journal of Multilingual and Multicultural Development 22, no. 3 (November 2001): 191–209. http://dx.doi.org/10.1080/01434630108666432.

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23

Bouvier, Kevin. "“nikosis, kiwanêyihtamin? tânita ohci kiya?” (My boy, are you lost? Do you forget where you come from?)." Writing across the University of Alberta 3 (January 28, 2023): 1–4. http://dx.doi.org/10.29173/writingacrossuofa32.

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This text is a literacy narrative, which gives the reader a sense of who I am and where I come from. It introduces you to my grandmother and uses the Cree language to give her a voice. She is the person behind who I have become. Cree plays an important role in the delivery of the message, and the translation is found within the text.

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24

Oxford, Will. "The Activity Condition as a Microparameter." Linguistic Inquiry 48, no. 4 (October 2017): 711–22. http://dx.doi.org/10.1162/ling_a_00260.

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Using data from agreement in three Algonquian languages (Ojibwe, Cheyenne, and Plains Cree), this squib shows that effects typically attributed to Chomsky’s ( 2000 , 2001 ) Activity Condition (AC) can vary not only across languages, as in Baker’s (2008b) macroparametric proposal, but within a language as well. AC effects are thus another instance in which an apparent macroparameter turns out, on closer inspection, to be a microparameter instead, as in prominent cases such as the pro-drop parameter and the polysynthesis parameter ( Kayne 2005 , Baker 2008a ).

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25

Starks, Donna. "Planned vs Unplanned Discourse: Oral Narrative vs Conversation in Woods Cree." Canadian Journal of Linguistics/Revue canadienne de linguistique 39, no. 4 (December 1994): 297–320. http://dx.doi.org/10.1017/s0008413100015437.

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Most research on Algonquian languages, of which Cree is a typical example, is based on collections of narrative texts (Wolfart 1973; Dahlstrom 1986; James 1986). Although there is nothing intrinsically wrong with this approach, the use of one particular type of database in such an extensive amount of research lends itself to a genre-biased description of the language. In oral cultures, many narrative texts are typically preplanned (Chafe 1985) and therefore will have, according to researchers in discourse analysis, many of the features of preplanned texts such as complete and longer sentences, higher clause density and a larger proportion of subordinate clauses (Brown and Yule 1985:151–117; Biber 1988:47). In addition, other language-specific features may occur.

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26

Jobin, Shalene. "Cree Peoplehood, International Trade, and Diplomacy." Dossier : La parenté et les traités 43, no. 2 (February 27, 2014): 599–636. http://dx.doi.org/10.7202/1023207ar.

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Self-determination for Indigenous peoples in settler-colonial countries like Canada is an ongoing process where Indigenous peoples simultaneously focus externally to create expanded jurisdictional space while also re-establishing their own governing processes. Canadian economic progress has come at a cost to Indigenous peoples, undermining their collective rights to economic security and self-determination. In this article, I explore Cree peoplehood as a way to conceive Cree nationhood as distinct from conceptions of the nation-State. I rely significantly on archival sources to explore how the Cree were, and were also seen as, a self-determining people. After exploring the internal aspects of Cree peoplehood, I then examine the external relations of the Cree: focusing on inter-nation trade, trade networks, transportation, and a trade language as nations engage in trade and diplomacy, as one method to exercise their authority and jurisdiction. The final section investigates the diplomatic relations of the Plains Cree. This article is adding to the peoplehood literature by not only applying this concept to domestic relations but also examining foreign relations. It also adds to the writing on Cree self-determination by exploring how historic relationships and practices can inform current self-determination aspirations. This type of research can substantiate and provide historical analyses of Indigenous nationhood to further understand the context behind current economic and political self-determination movements.

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27

Darnell, Regna. "Educational linguistics - Freda Ahenakew, Cree language structures: A Cree approach. Winnipeg: Pemmican, 1987. Pp. x + 170." Language in Society 18, no. 4 (December 1989): 602–5. http://dx.doi.org/10.1017/s0047404500014007.

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28

Cook, Eung-Do. "Linguistic divergence in Fort Chipewyan." Language in Society 20, no. 3 (September 1991): 423–40. http://dx.doi.org/10.1017/s0047404500016560.

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ABSTRACTScollon and Scollon (1979) claimed that the consonantal system of Chipewyan in Fort Chipewyan has been reduced to 16 segments from 39 influenced by Cree, a case of linguistic convergence. This conclusion was based on their incoherent and indiscriminate admixture of variable data. While there is no Chipewyan speaker whose consonantal inventory includes only 16 phonemes, there is ample evidence for the merger of two series of coronal affricates in an innovative system like in other Athapaskan languages that have had no intimate contact with Cree. That is, there is evidence for intralinguistic divergence, but not for interlinguistic convergence. Neither is there any evidence to support another major claim by the Scollons that the sibilant alternations in Chipewyan are correlated with “world views.” All the changes, including sibilant alternations and coronal mergers, recorded in Fort Chipewyan are those frequently observed in other Athapaskan communities. (Language contact, change, convergence, divergence, variability, obsolescence, register, sociolinguistic variable)

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29

Brightman, Robert A. "The Indefinite Possessor Prefix in Woods Cree." International Journal of American Linguistics 51, no. 4 (October 1985): 353–56. http://dx.doi.org/10.1086/465890.

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30

Rhodes, Richard. "The Consequential Future in Cree and Ojibwa." International Journal of American Linguistics 51, no. 4 (October 1985): 547–49. http://dx.doi.org/10.1086/465968.

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31

Nichols, John D. ""The Wishing Bone Cycle": A Cree "Ossian"?" International Journal of American Linguistics 55, no. 2 (April 1989): 155–78. http://dx.doi.org/10.1086/466111.

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32

Baker-Grenier, Nigel. "Nihkitimahkinawow ekwa Nihkitimahkisin: Pity and Compassion in Cree Law." Western Journal of Legal Studies 11, no. 1 (April 7, 2021): 23–51. http://dx.doi.org/10.5206/uwojls.v11i1.10784.

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In Nêhiyawêwin (Plains Cree language), kitimahkinawaw translates as “to takepity on someone”. Kitimahkinawaw describes the quality of a person’s actions when theyshow kindness, pity, and compassion towards others. Cree law includes a responsibilityto treat others with kitimahkinawaw, which encompasses a duty to care for the elderly,poor, homeless, and sick. Further, it requires us to treat people who are harmful withfairness and compassion. The purpose of kitimahkinawaw is to mitigate suffering,especially the struggles experienced by marginalized people. Kitimahkisin means “apitiful person”. Kitimahkisin includes a recognition that we are dependent uponpakwataskamik (the land), Kisemanito (Creator), and each other for our sustenance.Each person has a gift and we have a responsibility to use these gifts to benefit society,for we are all kitimahkisin. The author argues that kitimahkinawaw and kitimahkisin arelegal principles within the Cree legal order which guide relationships between the manyanimate beings within Cree epistemology. The author draws upon âtayôhkêwin (stories),Nêhiyawêwin, and Indigenous legal theory to illustrate the complexities and nuanceswithin the principles of kitimahkinawow and kitimahkisin. Kitimahkinawow andkitimahkisin are living laws which obtain meaning through the practice of caring for thepoor and marginalized.

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33

Starks, Donna, and Elaine Ballard. "Woods Cree /ð/: An Unusual Type of Sonorant." International Journal of American Linguistics 71, no. 1 (January 2005): 102–15. http://dx.doi.org/10.1086/430580.

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34

Wolvengrey, Arok. "Prospective Aspect in the Western Dialects of Cree." International Journal of American Linguistics 72, no. 3 (July 2006): 397–407. http://dx.doi.org/10.1086/509491.

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35

Pentland, David H. "Cree asikan 'Sock': Menominee asēkan 'Blade of Grass'." International Journal of American Linguistics 64, no. 4 (October 1998): 394–97. http://dx.doi.org/10.1086/466368.

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36

Junker, Marie-Odile. "Focus, obviation, and word order in East Cree." Lingua 114, no. 3 (March 2004): 345–65. http://dx.doi.org/10.1016/s0024-3841(03)00027-5.

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37

Papen, Robert A. "Hybrid Languages in Canada Involving French." Journal of Language Contact 7, no. 1 (March 31, 2014): 154–83. http://dx.doi.org/10.1163/19552629-00701007.

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Valdman et al. (2005) claims there exist two mixed languages involving French in North America: Michif – a blend of French and Cree – and Chiac – a blend of French and English. The purpose of this article is to compare the sociolinguistic history as well as the linguistic structures of these two linguistic entities in order to show that even though there are a number of interesting similarities between the two, their histories, and more importantly their structures, show that Michif and Chiac are not to be considered as belonging to the same linguistic class. Michif is a true Bilingual Mixed Language (Thomason, 1997) while Chiac has not yet attained the status of an independent language and should more rightly be considered as a “fossilized mixed code” (Winford, 2003).

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38

Conrad, Diane H., Etienna Moostoos-Lafferty, Natalie Burns, and Annette Wentworth. "Decolonizing Educational Practices through Fostering Ethical Relationality in an Urban Indigenous Classroom." McGill Journal of Education 55, no. 2 (June 15, 2021): 486–95. http://dx.doi.org/10.7202/1077978ar.

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To foster the success of young Indigenous learners, our study partnered with an urban Indigenous school in Alberta’s capital region. This paper explores the decolonizing practices that emerged through the ethical relationships developed with students and staff guided by the Cree wisdom teachings of wîcihitowin and wahkohtowin. A group of Indigenous and Canadian university and school-based co-researchers worked with a class of students over four years (from grade 6 to 9) incorporating Indigenous knowledges with the mandated Social Studies curriculum. The teachings included Cree language, land-based activities, ceremony and story. Students expressed appreciation for the teachings and the opportunities they had experienced over the course of the study; it was a small step towards decolonizing education.

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39

Reinholtz, Charlotte. "On the Characterization of Discontinuous Constituents: Evidence from Swampy Cree." International Journal of American Linguistics 65, no. 2 (April 1999): 201–27. http://dx.doi.org/10.1086/466382.

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40

Harrigan, Atticus G., Katherine Schmirler, Antti Arppe, Lene Antonsen, Trond Trosterud, and Arok Wolvengrey. "Learning from the computational modelling of Plains Cree verbs." Morphology 27, no. 4 (October 30, 2017): 565–98. http://dx.doi.org/10.1007/s11525-017-9315-x.

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Junker, Marie-Odile, and Louise Blacksmith. "Are There Emotional Universals? Evidence from the Native American Language East Cree." Culture & Psychology 12, no. 3 (September 2006): 275–303. http://dx.doi.org/10.1177/1354067x06061590.

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McIvor, Onowa, Andrea Sterzuk, and William Cook. "i-kiyohkātoyāhk (we visit): adapting nēhiyawēwin/nīhithawīwin (Cree) language learning to the COVID-19 reality." AlterNative: An International Journal of Indigenous Peoples 16, no. 4 (December 2020): 413–16. http://dx.doi.org/10.1177/1177180120970938.

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i-kiyohkātoyāhk (we visit) is a phrase which describes our experience of trying to recreate an online version of our way of life, being together in the language. The following report is our view of the ways nēhiyawēwin/nīhithawīwin (Cree) language learning has adapted to the COVID-19 reality since March 2020. Our hope is that by sharing the experience most familiar to us, the one we are living as learners and speaker-teacher, we offer a useful perspective and potential solutions or directions for others.

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Clark, Moe, Kenna Aviles-Betel, Catherine Richardson, and Zeina Allouche. "Miskâsowin—Returning to the Body, Remembering What Keeps Us Alive." Genealogy 5, no. 2 (April 1, 2021): 34. http://dx.doi.org/10.3390/genealogy5020034.

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The nêhiyawêwin (Plains Cree language) Cree word, miskâsowin, relates to the sacred teachings of Treaty Elders of Saskatchewan as a concept pertaining to wellness of “finding one’s sense of belonging”—a process integral in the aftermath of colonial disruption. Métis educator and performance artist Moe Clark offers an approach to healing and well-being, which is imparted through movement, flux and through musical and performance-based engagement. Moe works with tools of embodiment in performance and circle work contexts, including song creation, collaborative performance, participatory youth expression and land-based projects as healing art. She shares her process for re-animating these relationships to land, human kin, and other-than-human kin through breath-work, creative practice and relationality as part of a path to wholeness. The authors document Moe’s approach to supporting the identity, growth, healing and transformation of others.

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Merkle, Denise. "Indigenous Linguistic and Cultural Revitalization in Canada: Toward the Demarginalization of Indigenous Narrative Voices and “Texts”." Comparative Literature Studies 59, no. 4 (November 2022): 664–81. http://dx.doi.org/10.5325/complitstudies.59.4.0664.

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ABSTRACT This article will briefly present the work of five intercultural mediators who have contributed actively to sharing knowledge between dominant and Indigenous groups in Canada—Robert Dickson (interlinguistic settler translator); Tompson Highway (Cree writer, (self-)translator, and dramatist); An Antane Kapesh (Innu writer); José Mailhot (interlinguistic settler translator); and Kent Monkman (Cree painter and (intra-)semiotic (self-)translator). While Highway and Dickson produce “minor” narrative texts, “minor” will also be applied to the field of the visual arts to discuss Kent Monkman’s use of Cree in certain works and his rewriting of canonical works of art. The article will examine the extent to which these five mediators are “(un)known” and their works have entered a transnational space. Furthermore, the article will analyze the relations of these mediators with their respective Indigenous, and English or French language(s) and culture(s). The case studies are aimed at adding to the literature on the narrative activities of members of minority cultures, which have managed to penetrate a global translation zone. The political dimension of intercultural mediation will also be briefly assessed. Finally, the interlinguistic translators of Kapesh’s essays and Highway’s novel will be considered as mediators for dominant culture recognition.

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Henke, Ryan E., and Julie Brittain. "Obviative Demonstratives in Northern East Cree: Insights from Child-Directed Speech." International Journal of American Linguistics 88, no. 1 (January 1, 2022): 53–93. http://dx.doi.org/10.1086/717057.

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Pruett, Dave, H. C. Wolfart, and Freda Ahenakew. "The Student's Dictionary of Literary Plains Cree: Based on Contemporary texts." Language 76, no. 4 (December 2000): 946. http://dx.doi.org/10.2307/417235.

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Brittain, Julie. "A Metrical Analysis of Primary Stress Placement in Southern East Cree." International Journal of American Linguistics 66, no. 2 (April 2000): 181–217. http://dx.doi.org/10.1086/466417.

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Mühlbauer, Jeff. "Evidence for three distinct nominal classes in Plains Cree." Natural Language Semantics 15, no. 2 (August 7, 2007): 167–86. http://dx.doi.org/10.1007/s11050-007-9016-9.

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Goddard, Ives. "Leonard Bloomfield’s descriptive and comparative studies of Algonquian." Historiographia Linguistica 14, no. 1-2 (January 1, 1987): 179–217. http://dx.doi.org/10.1075/hl.14.1-2.17god.

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Summary Bloomfield’s Algonquian studies comprise a large body of descriptive and comparative work on Fox, Cree, Menominee, and Ojibwa. The materials he used were derived from his own fieldwork, for the most part, and especially in the case of Fox from the published work of others. His major achievement was to bring explicitness and orderliness to the description of Algonquian inflectional and derivational morphology. An examination of the development of his solution to certain phonological problems in Menominee and of his practices in editing his Menominee texts shows his struggle to reconcile the conflicting goals, formulated in his general statements (in his 1933 Language and elsewhere), of describing a language by determining the norm of the speech community and documenting a language in exhaustive objective detail. In his diachronic studies Bloomfield reconstructed the phonology of Proto-Algonquian and worked out the historical phonology of the languages he was concerned with; his work on morphology was largely confined to the comparison and reconstruction of directly corresponding features. A normative approach to variation is evident in these diachronic studies as well.

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HENKE, Ryan E. "The development of possession in the L1 acquisition of Northern East Cree." Journal of Child Language 46, no. 05 (June 18, 2019): 980–97. http://dx.doi.org/10.1017/s0305000919000217.

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AbstractThis study presents the first investigation of the development of possessive constructions in Northern East Cree, a polysynthetic language indigenous to Canada. It examines transcripts from naturalistic recording sessions involving one adult and one child, from age 2;01.12 to 3;08.24. Findings reveal that, despite the frequency of possessive inflection in child-directed speech, the child overwhelmingly produces a possessive construction that circumvents this morphology. This construction, named here the equational possessive strategy (EPS), is largely undescribed in existing literature but is the primary mechanism for the child to express possession. These findings have potential implications for the cross-linguistic acquisition of possessive morphology and the connections between child-directed speech and child language production.

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