Cree Mailing List Digest
September 1997

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-> Way To Go Ouje!
     by Ross Monteath <(suppressed)@freenet.carleton.ca>
-> Cree translation
     by Murray F Spiegel <(suppressed)@bellcore.com>
-> Re: Cree digest for 1997/07/04
     by (suppressed)@enter.net
-> Cree list activity (was: Cree digest for 1997/07/04)
     by Grant Neufeld <(suppressed)@achilles.net>
-> Re: Cree digest for 1997/07/04
     by James Wastasecoot <(suppressed)@MBnet.MB.CA>
-> Re: Cree digest for 1997/07/04
     by Murray F Spiegel <(suppressed)@bellcore.com>
-> Friends of the Lubicon Boycott Trial
     by Grant Neufeld <(suppressed)@achilles.net>
-> Re: Cree digest for 1997/07/04
     by (suppressed)@enter.net
-> Cree digest, Algonquin
     by Murray F Spiegel <(suppressed)@bellcore.com>
-> Cree digest
     by Murray F Spiegel <(suppressed)@bellcore.com>
-> Re: Cree digest, Algonquin
     by (suppressed)@enter.net
-> internet communication
     by Nicole Stuckenberger <(suppressed)@uni-muenster.de>
-> Re: internet communication
     by Networking <(suppressed)@ccinet.ab.ca>
-> Cree Syllabics Page & Jerry Spence?
     by Grant Neufeld <(suppressed)@achilles.net>
-> Re: internet communication
     by (suppressed)@enter.net


----------------------------------------------------------------------

Date: 3 Sep 1997 03:12:59 -0400
From: Ross Monteath <(suppressed)@freenet.carleton.ca>
Subject: Way To Go Ouje!

Greetings!

And congratulations Ouje-Bougoumou!

On Tuesday, 02-Sep-97  06:45:16 (EDT) Cree List wrote:

   This is a forum for discussion, ideas, questions and announcements
   about Cree language and culture - especially in relation to technology.

How about "Sustainable Technology"?  

Be sure to have a look at Ouje's Web site:  http://www.ouje.ca

- --------- "RE: Cree at Expo2000" ---------

|Date: Wed, 20 Aug 1997 21:11:01 -0400
|From: Ann Stewart <(suppressed)@compuserve.com>
|Subj: _It's official...Ojay to be at Expo2000_

  UUCP email

  Any of you who are inclined to send congratulatory messages to the
community of Ouje-Bougoumou, people would love to hear from you.  Would
that the rest of society would commit to sustainability!  Please note
that Douglas Cardinal is the architect for the Smithsonian Museum's new
National Museum of the American Indian, almost ready to break ground on
the Mall in Washington DC.

P R E S S    R E L E A S E
Cree community selected to be official project at Expo2000
to be held in Hanover, Germany

  (Ouje-Bougoumou, August 20) The Ouje-Bougoumou Cree community in
northern Quebec was informed today that it has been selected as an
official project of the worlds fair, Expo2000, to be held in Hanover,
Germany from June 1 to October 31, 2000.

  Ouje-Bougoumou is the newest of the nine Cree villages which comprise
the Cree Nation in northern Quebec.  The new village was constructed
between 1991 and 1995 after decades of forced relocations which saw
previous village sites destroyed in order to accommodate the regions
mining industry.  In the course of constructing the new village several
unique community development initiatives were successfully introduced,
including a village-wide heating system which utilizes wood waste from
nearby sawmills, a community-developed housing program which emphasizes
individual home ownership and community self-sufficiency, and a unique
architecture which runs throughout the entire village developed by
native architect, Douglas Cardinal.  The guiding principle in the
construction of the new village was the concept of sustainable
development.

  Ouje-Bougoumou has gained significant recognition nationally and
internationally for its community development initiatives.  It has
received several awards from the United Nations and from the Canada
Mortgage and Housing Corporation.

  Ouje-Bougoumou was selected to present an exhibition at Expo2000
because the worlds fair organizers believe that Ouje-Bougoumou
represents a very tangible expression of the theme of the worlds fair
which is the balancing of humankind, nature and technology.

  Upon learning of the selection of Ouje-Bougoumou by the Expo2000
organizers, Chief Abel Bosum, who has led his community through a
difficult political struggle to gain acknowledgment of the rights of
his people and who managed the construction of the new village, stated:
This level of international recognition is truly humbling, and at the
same time, it confirms what we have said over and over for many years,
that if you give aboriginal people the resources to build their own
futures according to their own philosophies, there takes place an
enormous unleashing of creative energy which is positive not only for
us but for the larger society as well.  Aboriginal self-government is a
win-win situation.  For further information, please contact:

Chief Abel Bosum                or      Paul Wertman, Advisor
418.745.3911                            613.761.1655 
email: ouje@magi.com
visit our website: www.ouje.ca

Source: Wotanging Ikche--nanews05.035 (part-A)


- --------- "RE: Douglas Cardinal, Native architect" ---------

Here's a few comments from Cree/Metis architect Douglas Cardinal recorded
circa 1989 during the final phases of construction of one of his other
projects -- the beautiful Canadian National Museum of Civilization...

                           Moses Znimer:  (host)

      "Douglas Cardinal is a firm believer in dreams and in our ability
   to transform dreams into reality.  Perhaps that's because in the
   Native tradition, dreams are not a kind of unreality, but rather a
   different kind of reality.  One of the things that makes Douglas
   Cardinal unique is the way in which his work stems from a whole
   creative vision.  He remembers that he is rock, tree, bird, embryo,
   creator and created.  It is this Vision, this family background,
   that has made his work truly original..."

      In responding to the question of what led Cardinal to "fulfill
   what I felt was my dream -- that is developing an indigenous style
   [of architecture] that is related to nature -- our own nature" he
   replied...

      "I didn't feel that I was separate.  If I was going to develop a
   style of architecture it had to be in harmony with the environment
   rather than being opposed to it.  I also know that all knowledge
   comes from within -- everything is within you.  You are the product
   of millions of years of evolution.  You are the grandchild of all
   your grandfathers before you and you are the grandfather of all the
   generations after you -- so that everything that you do has to be a
   deliberate spiritual act.  You have a responsibility to the people
   who came before you and to the people who come after you to make
   every bit of your life count."

                      -- Douglas Cardinal, Architect

Source: /The Originals/ CityTV, Toronto (Moses Znimer, producer)


      Douglas Cardinal goes on to describe how he, as an architect,
   enjoys going into native communities and working on new facilities for
   the communities.  He always tries to have at least one such project on
   the go at any time.  "I find that very satisfying to see communities
   having the opportunity and going for it -- and seeing a change, but
   it's coming from the native community.  They have to educate the rest
   of society as to what their goals, their visions and their ideals
   are."


Ouje-Bougoumou:  

   "A very tangible expression of...the balancing of humankind, nature
    and technology."

   "A win-win situation...an enormous unleashing of creative energy...
    positive not only for us but for the larger society as well."

Way To Go Ouje!


c-ya!
Ross Standing Bear
- -- 
+----------------------------------- ~~~ -----------------------------+
| Standing Bear                      @ @                Ross Monteath |
| as857@freenet.carleton.ca         . ^ .          Amazing Images Inc |
`----------------------------------- \_/ -----------------------------'


----------------------------------------------------------------------

Date: 3 Sep 1997 10:48:50 -0400
From: Murray F Spiegel <(suppressed)@bellcore.com>
Subject: Cree translation

Greetings:

There is a cross-cultural linguistics project to translate a brief
non-technical text (6 sentences) into as many languages as possible.
Our project currently has over 150 languages.   However, we have only
a few languages of Native peoples.  We would very much like to see Cree
represented for our project.

The project is a volunteer, non-profit effort without commercial intentions
- - that is, it's strictly educational.  We will make these translations
available to linguists and researchers with cross-cultural interests.

The text selected for the project is related to an ancient ceremony.
The text is called the Four Questions, a high point of the Seder ceremony,
which celebrates the redemption of the ancient Israelites from slavery and
their 40-year journey through the desert to the promised land.  The ceremony
is over 2000 years old, and early versions of the text date back at least
900 years.  We feel that the ceremony's message of freedom from persecution
is one shared by all Peoples.

I'd like to find out if someone who reads this would be willing to help our
project obtain a translation and spoken reading of the Cree translation?
I'm not a regular reader of this List.   It would be helpful if you
contacted me directly, at   spiegel@bellcore.com

I can answer any questions you may have regarding the purposes, goals,
and proposed uses of the project before agreeing to participate.

I'd like to offer my sincerest appreciation for any help those who read
the Cree List can provide.  I'm looking forward to hearing from you.

Sincerely yours,

- - murray

Dr Murray Spiegel
Speech Research
Bellcore, Room 1A-228R
445 South Street
Morristown, NJ 07960-6438

Phone: 973-829-4518
Fax:   973-829-5963
email: spiegel@bellcore.com


----------------------------------------------------------------------

Date: 5 Sep 1997 00:11:48 -0400
From: (suppressed)@enter.net
Subject: Re: Cree digest for 1997/07/04

I haven't gotten any mail lately from the Cree 
newsletter. Being Cree myself, I enjoyed it very
much. Did I get unsubscribed somehow?   Louise Brown


----------------------------------------------------------------------

Date: 5 Sep 1997 03:49:33 -0400
From: Grant Neufeld <(suppressed)@achilles.net>
Subject: Cree list activity (was: Cree digest for 1997/07/04)

At 6:35 PM -0400 1997/9/4, L.  Brown wrote:
>I haven't gotten any mail lately from the Cree
>newsletter. Being Cree myself, I enjoyed it very
>much. Did I get unsubscribed somehow?

Nope. It's just generally not that active. I guess most of the members are,
like myself, more than busy enough with other activities and
responsibilities.

You're welcome to start up discussions or post relevant information. (You
being anyone on this list).

- --
grant@achilles.net  http://arpp.carleton.ca/  O-  <*>
 To find out about the Cree mailing list send a message to
 cree@arpp.carleton.ca with the subject set to the word: help
 mailto:cree@arpp.carleton.ca?Subject=help
http://arpp.carleton.ca/cree/  ki'htwa'm ka-wa'pamitina'wa'w


----------------------------------------------------------------------

Date: 5 Sep 1997 09:25:55 -0400
From: James Wastasecoot <(suppressed)@MBnet.MB.CA>
Subject: Re: Cree digest for 1997/07/04

At 10:39 PM 9/4/97, you wrote:
>I haven't gotten any mail lately from the Cree 
>newsletter. Being Cree myself, I enjoyed it very
>much. Did I get unsubscribed somehow?   Louise Brown
>
It doesn't look like. I guess everybody's just so darn busy to correspond
these days, even in this medium. Anyways I thought I would say to you: 
Tansi, nitotem. 
Tante maka ka'oschian kena? 
Peguis First Nation nina n'toschin. 
Mitonih minokeesikaw otah Winnipeg mekwach.
Ki yamihitin chee!. JW


----------------------------------------------------------------------

Date: 5 Sep 1997 13:03:50 -0400
From: Murray F Spiegel <(suppressed)@bellcore.com>
Subject: Re: Cree digest for 1997/07/04

> I haven't gotten any mail lately from the Cree
> newsletter. Being Cree myself, I enjoyed it very
> much.

Louise:

Did you see my request looking for someone who'd be willing to translate a
brief cerermonial text (from another culture) into Cree?  (It was sent out
the day before your note.)

As you are Cree, I'm wondering if you can speak Cree.  Would you be able to
help our project?  (I can tell you more if you're interested.)

Thanks!


----------------------------------------------------------------------

Date: 9 Sep 1997 00:44:44 -0400
From: Grant Neufeld <(suppressed)@achilles.net>
Subject: Friends of the Lubicon Boycott Trial

- --- begin forwarded text

From:  SCHWARZBAUER PETER[SMTP:H440T4@edv1.boku.ac.at] 
Sent:  August 29, 1997 1:25 AM
To:  native-l@tamvm1.tamu.edu
Subject:  Lubicon Mailout
     
     
Friends of the Lubicon (Toronto)
485 Ridelle Ave
Toronto, ON
M6B 1K6
T: 416-763-7500
F: 416-603-2715
fol e-mail:  fol@tao.ca
     
     For immediate Release : Aug 28, 1997
     
     DAISHOWA BOYCOTT ON TRIAL
     Month-long Trial to Decide Legality of Consumer Boycotts
     
     Trial starts September 2, 1997, 10:00 am
     Opening day rally Tuesday Sep. 2, 8:30 - 9:45 am 
     Nathan Phillips Square, Toronto
     
(TORONTO) An Ontario Court will be deciding on the limits of consumer 
boycott campaigns and freedom of expression in a landmark trial beginning 
September 2. 
     
Friends of the Lubicon, a small Toronto group supporting the Lubicon Cree 
Nation of northern Alberta, are being taken to court by Daishowa Inc. The 
company is seeking a permanent injunction which would prevent the Friends 
from telling customers of stores, which use Daishowa bags, where their 
money is going. 
     
The court action is in response to a six-year boycott campaign against 
Daishowa products. Daishowa Inc. is part of the Daishowa group of 
companies led by the giant Daishowa Paper Manufacturing Company Co. Ltd. 
of Japan. The focus of the campaign is to pre vent the Daishowa group from 
acting on the licence they bought to clear-cut contested Native lands in 
northern Alberta. Since the boycott began, Daishowa has been held back 
from clear-cutting Lubicon lands. 
     
Daishowa claims the boycott has cost them over $11 million. With the 
boycott in effect, 47 companies representing over 4,300 retail outlets in 
Canada chose alternative suppliers for their paper products. Daishowa 
obtained a temporary injunction against t he boycott in January, 1996. 
They are now trying to permanently outlaw the boycott and squeeze damages 
out of boycott volunteers. Defendant Kevin Thomas says "the trial will be 
a pitched battle between freedom of expression and Aboriginal land rights 
on the one hand and the right of corporations to do whatever the hell they 
want to whoever they want on the other."
     
The trial will span fifteen days during the month of September starting on 
Tuesday the 2nd. 
     
The Friends will be holding a support rally and opening prayer at Nathan 
Phillips Square at 8:30 am on Tuesday Sep 2. Recently-elected United 
Church Moderator Bill Phipps will give an opening address and a 
representative of the Lubicon Lake Cree will be present. 
- --------------------------------------------------------------------------
     
Subject:  A brief chronology of the court case
     
     
August 29, 1997
     
The following is a brief chronology of the Daishowa v Friends of the 
Lubicon court action. For those who are interested in how the courts have 
shut down this successful boycott campaign -- and for a taste of what's in 
store for Friends of the Lubicon at trial next week -- this chronology 
should fill in the important details.
     
     
Chronology of a SLAPP Suit
     
*       January 12. 1995: Friends of the Lubicon are served with papers 
indicating that Daishowa Inc. is seeking an injunction against certain 
boycott activities and claiming an unspecified amount in damages. The 
papers call for the first hearing to start February 6, 1995.
     
*       February 6.1995; Friends of the Lubicon appear in court represented 
by Clayton Ruby and Dan Brodsky, and argue for an adjournment until April to 
give them time to prepare their defence. The court agrees, only on the 
provision that in the meantime (until the April hearing), FOL will not 
contact any Daishowa customers, will not picket any Daishowa customers, and 
will not encourage the public not to shop at stores who are customers.of 
Daishowa. These provisions effectively give Daishowa the injunction before 
the case is even heard.
     
*       April 26-28. 1995: Interim Injunction Hearing. Daishowa's case is a 
big one, and will take approximately a month to be heard fully in court. 
Until the court can schedule such a trial, Daishowa asks for an Interim 
Injunction which would stop FOL from pursuing the boycott in the meantime, 
arguing that they have suffered over $5 million in damages so far and 
shouldn't be subjected to more potential damage while waiting for trial. 
Madame Justice Frances Kiteley dismisses most of their claims in a decision 
delivered May 19, 1995. FOL are allowed to continue their activities until 
a full trial can decide on the future of the boycott.
     
*       June 30. 1995: Justice Steele, author of the Temagami decision 
(recently described in a major Canadian newspaper as "one of the most 
aggressively anti-Indian judgments of the century" - grants Daishowa leave 
to appeal the May 19 decision.
     
*       September 6. 1995: Finding that Daishowa has secured an appeal date 
for September 21, despite their lateness in filing papers, FOL's lawyers 
ask for an adjournment to a later date in order to have reasonable time to 
prepare. Justice White postpones the appeal date to October 24, but imposes 
conditions: between September 21 and October 24 FOL is not allowed to 
picket any Daishowa customers or inform them of any plans to picket, nor 
encourage the public not to shop at those stores - this essentially grants 
Daishowa their appeal before their appeal is heard.
     
*       October 24-25, 1995: Daishowa's Appeal of the May 19 Interim 
Injunction decision is heard. The court reserves judgment but in the 
meantime it keeps in effect the prohibition on boycott activities as per 
Justice White's Sept. 6th court order.
     
*       Januarv 23.1996: Judgement. In a 2-1 split decision, the Divisional 
Court gives its reasons for granting Daishowa an injunction against Friends 
of the Lubicon which will last until trial. They rule that the boycott 
becomes illegal if it is intended to harm the company. Such a decision 
threatens any effective boycott in Canada.
     
*       April 26, 1996: Friends of the Lubicon are denied leave to appeal 
the decision by the Ontario Court of Appeal; no reasons are given.
     
*       September 10, 1996: Finding that Daishowa has been slow to provide 
necessary disclosure required for preparing a defence, FOL asks for an 
adjournment of the scheduled trial date. The court agrees to reschedule the 
trial until the following September, however Daishowa asks for further 
conditions to be imposed.
     
*       October 21, 1996. As a condition of adjourning the trial, Daishowa 
asks the Court to stop FOL, FOL's lawyers and a university professor - who 
is not even named in the case - from calling the lawsuit a SLAPP suit. The 
Court does not grant Daishowa's request.
     
*       November 1996: Friends of the Lubicon file for leave to appeal the 
Divisional Court's interim injunction decision to the Supreme Court of 
Canada, asking the question "Are consumer boycotts unlawful in Canada?"
     
*       June 13, 1997. Daishowa sends FOL's lawyers a letter threatening 
contempt of court proceedings against FOL member Kevin Thomas, former FOL 
lawyer Clayton Ruby and the national CBC television station for 
broadcasting a program in which Thomas refers to Daishowa as "bullies" and 
a CBC reporter uses a word FOL is prohibited from using. No charges are 
ever brought forward.
     
*       June 19, 1997: Supreme Court of Canada refuses to hear the Friends' 
appeal. No reasons are given.
     
*       September 2, 1997: Full Trial Begins. This is where Dalshowa's 
claims are investigated in much greater detail, and the court decides 
whether or not to permanently halt FOL's activities and grant an award of 
damages to Daishowa. The trial is expected to run almost the entire month 
of September.
     
- ----------------------------------------------------------------------------

For more information please contact:
     
Friends of the Lubicon (416)763-7500 or FoL defendant Kevin Thomas at cell
                                                         phone (416)209-6186
Karen Wristen, Sierra Legal Defence Fund at (416)368-7533 
Lubicon Lake Nation Chief Bernard Ominayak at (403)629-3945 
     
visit the Lubicon supporters+ web page at 
http://kafka.uvic.ca/~vipirg/SISIS/Lubicon/main.html
     
To receive regular e-mail updates about the trial, send an e-mail to 
majordomo@tao.ca & include in the body of the e-mail the command: 
subscribe fol-l
mailto:majordomo@tao.ca?Body=subscribe%20fol-l

- --- end forwarded text


----------------------------------------------------------------------

Date: 12 Sep 1997 05:51:26 -0400
From: (suppressed)@enter.net
Subject: Re: Cree digest for 1997/07/04

I speak Algonquian more than Cree, although I understand
Cree. My Mother is full blood Cree and reads the symbolic
words. My Father was full blood Algonquian (Lac Simon band)
and because I grew up with the Algonquians, I speak that
dialect, and it is mor like the Ojibwe lanquage. Now 
if you want something translated into Algonquian, I woul
be happy to try. It is similar to Cree...  Louise


----------------------------------------------------------------------

Date: 12 Sep 1997 09:38:09 -0400
From: Murray F Spiegel <(suppressed)@bellcore.com>
Subject: Cree digest, Algonquin

Louise:

I'm delighted that you might be able to help us.  I haven't found anyone
who could help with Cree, but we would like to have Algonquin too, so it's
good that you responded to my note.  Please look over the text below 
and tell me whether you think it will give you any difficulties.

This is a somewhat long email message.  If you'd prefer that _I_ print
it out and send it to you, let me know.

In the message below, I give the background, text, and translator's notes
for our project.  A few things to note:

- -) If you would like us to send you a cassette and mailer, do not hesistate
to ask for one.   Just tell me your address, and I will send it there.

- -) We store linguistic/biographical information about our speakers. 
We'll want to know where you grew up, how long you lived there, etc.
You've mostly told me this already (daughter of a marriage of a Cree and
Algonquin, mostly lived with Algonquins), but people may be interested to
know exactly where that was.

- -) Because the words are used in a ceremonial context, and because
cross-cultural translations are sometimes very hard, I will be happy 
to help you with word-choice decisions.  We've tried to be very complete in
the translator's notes, but we can't anticipate every last problem.  
So again, do not hesistate to ask any questions.

- -) Furthermore, we would like to have the eventual readers of this
collection understand what problems you faced.  One way some translators
have chosen to convey this is with a gloss of your translation back into
English.  Another way is to explain in whatever detail you like what the
problems were.  It is through the explanation of those problems that
interesting items about each culture are found.

- -) If it will take you more than 3-4 weeks to do this, please let me know
that, so we can plan appropriately.

I'd like to again take this opportunity to express my appreciation and
gratitude for your time, help, and graciousness for sharing your knowledge
and information about Algonquin.

Many many thanks!

- - murray

===========================================================================

There is an international cross-cultural linguistics project
to translate a brief text into the languages of the world.
Our project collects both translations and recordings; we now 
have over 150 different languages.  There has been very strong interest 
in this project and we want to expand what we have.  We would like 
to have Algonquin represented - I would like to ask you to help.

The text selected for the project is related to an ancient ceremony.
The text is called the Four Questions, a high point of the Passover Seder
ceremony, which celebrates the redemption of the ancient Israelites from
slavery and their 40-year journey through the desert to the promised land.
The ceremony is over 2000 years old, and early versions of the text 
date back at least 900 years.

In the ceremony, the text is spoken by the youngest child.  As a communication

between the child and the ceremony's leader, the text is used as the vehicle
to convey traditions and cultural stories from one generation to the next.
The ceremony speaks of freedom from oppression and slavery, a concept to be
shared by all cultures.  We believe these materials will be very important for
educational purposes.  Aside from their linguistic value, these translations
will help interest the younger generation in the larger world and its
diversity.

Our project is a volunteer, non-profit effort without commercial intentions,
that is, it is strictly educational.  We will make these translations 
available to linguists and researchers with cross-cultural interests.
A wide variety of people have already expressed interest in our project.  
Our interest is in collection and dissemination for educational purposes.  
One additional aim of the project is to foster appreciation and
respect between cultures.  We emphasize there will be no commercial or
evangelical uses.

Please help us by translating the text below into Algonquin.
Most people have found this brief text takes only 10-20 minutes to translate.
I sincerely appreciate any help you can provide.

For Algonquin, we need the following:
 - A translation into the language's native script - printed carefully or
typed.
 - A recording of someone saying the text (preferably a native; however,
    when that's difficult, nonnative speech is OK).
 - If possible, a transliteration for an English speaker.

For the recording: 
You can use a cassette, which we will transfer to our archive.   
If you need a cassette and mailer, please let me know;  I'll be very happy 
to send you one.  Just tell me the address to send it to.  When recording, 
please speak loudly and clearly to insure a good recording.

You may find difficulty in translating certain words or activities.
Cross-cultural translations are rarely exact; doing the best you can
will be fine.  In fact, the differences between languages is an important
aspect of this project.  One way some translators have chosen to convey them
is with a gloss of your translation back into English.  Another way is to
explain, in whatever detail you like, what problems you found.

We are very appreciative for your sharing your knowledge with us.

If your schedule permits, we would appreciate receiving
the translation in the next month.

My address:
 Dr Murray Spiegel
 Speech Research
 Bellcore, Room 1A-228R
 445 South St
 Morristown, NJ 07960 USA
   (Phone: 1-973-829-4518, fax: 1-973-829-5963, email: spiegel@bellcore.com)

Here's a translation of the original, which all translators have worked from:
________________________________________________________________
Why is this night (1) different from all other nights?

On all other nights, we eat either leavened bread (2) or matzah; (3)
On this night, only matzah. 

On all other nights, we eat all kinds of herbs; (4)
on this night, only bitter herbs.  (5)

On all other nights, we do not dip even once; (6)
on this night, we dip twice.

On all other nights, we eat either sitting up or reclining;
on this night, we recline.  (7)

On all other nights, we eat in any ordinary manner;
on this night, we dine with special ceremony.

    Notes to help your translation:

(1) Although the ceremony and eating takes place in the late evening,
the word "night" is used.  The original uses the word for "night,"
not "evening," so you should too.

(2) If Algonquin has no word for leavened bread,
you may substitute "bread with yeast" for "leavened bread."
 
(3) Use the words for "unleavened bread" (bread without yeast) 
if Algonquin contains those words.  However, many translators/speakers 
have not found adequate words to specify "unleavened bread" and have elected
merely to use the word Matzah [pronounced "maat-suh,"
a as in father, uh as in end of Tulsa] as it would be pronounced
as a foreign word in their language.

(4) Herbs: The word for parsley or greens may be substituted if necessary.

(5) Bitter herbs: a very unappetizing, distasteful food.  (This is 
representative of slavery.)

(6) Dip: Dipping refers to dipping parsley greens into salt water
(representative of tears).  The original doesn't mention what is dipped, 
and if possible, your translation shouldn't either.

(7) Sitting up refers to sitting up straight.  Reclining (or leaning)
refers to eating while leaning (sideways) in a relaxed manner.
The symbolism of this act is to show that we are not slaves, but free people.

Of course, I am available to help you in word choice selections. 

Please tell us the names of everyone who worked on the translation - we want
to insure appropriate credit for everyone.  For the speakers, we want a
brief language "biography."  Where did you grow up and subsequently live
(to the extent these locations have affected your speech style and accent).
Are you a native speaker of the language?
________________________________________________________________

Wishing you very well and offering our sincerest appreciation for the help 
you can provide,

- - murray

Dr Murray Spiegel
Speech Research
Bellcore, Room 1A-228R
445 South Street
Morristown, NJ 07960-6438

Phone: 973-829-4518
Fax:   973-829-5963
email: spiegel@bellcore.com


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Date: 12 Sep 1997 13:34:57 -0400
From: Murray F Spiegel <(suppressed)@bellcore.com>
Subject: Cree digest

I apologize to all reading the Cree digest.
My email regarding Algonquin was intended to be sent only to one person.

I continue to desire to hear from anyone who can speak Cree to help our
project.

Many thanks and abject apologies,

spiegel@bellcore.com


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Date: 12 Sep 1997 18:57:32 -0400
From: (suppressed)@enter.net
Subject: Re: Cree digest, Algonquin

I will try my best to translate the Passover in
Algonquian, and also read it in my language on a
tape. I will let you know of any problems.
                  megwitch(thankyou0 Louise Brown
       our homepage with info about myself is
      http://www.enter.net/~lcb/louise.htm


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Date: 25 Sep 1997 07:48:03 -0400
From: Nicole Stuckenberger <(suppressed)@uni-muenster.de>
Subject: internet communication

I'd like to discuss a matter which is important for me as an ethnologist who
is far away from the
people she would like to get to know more deeply and it seems to me also
important for the use and
the ethics as well as the possibilities and the limits of an electronic
network in regard to sepcific
cultural settings.
For what kind of chat is the network or especially our group appropriate? What
would you as Cree
and you as Non-Cree say or feel about if I would talk and ask about sacred
things like myths, rituals,
spiritual beings, the forest and the animals; or about very personal things
like what does freindship
mean to you, how do your family react towards you using a computer and thereby
blowing up
boundaries of social relationships, the region you are living in, etc.
What I know fom literature and some talks with Cree is, that there at least in
the tradition are
appropriate times and listeners for myth, for stories from the old, for
personal experience, etc. and
that the speaker is a kind of guarantee for the truth of what he says. Well,
the Internet is something
global, something, where communication ethics have not really established yet.
We have the choice
to decide, if the Internet should be something universal without any value to
the sepcific or if there
should be a kind of culture specificity inside the global. I think the trend
is towards a globalization,
towards a electronic community with its own rules. But is it that what we
want? What would it mean
for a electronic group like ours? What would it mean for me being German and
therefore in my
thhinking quite different from those of you who are Cree, Canadian, .... 
Well my interest lies in learning about your culture and therefore I
appreciate it to learn also who to
communicate appropriate in your way. On the other hand I ask questions, ....
which would be not
appropriate in a normal face-to-face-conversation.
You see my problem? I think it is not a special problem for Crees and Germans,
but a worldwide
thing to discuss.
Is the electronic group Cree Is the Internet Cree? Is a Cree still "only" Cree
while surfing through the
world? Is a German still German if she tries to communicate worldwide or
appropriate to Cree? What
identity is appropriate for the global Internet?

Puh! I hope I could make myself clear oor better: show my confusion. I am
looking forward to a
discussion.
TschŸss, yours Nicole Stuckenberger


----------------------------------------------------------------------

Date: 25 Sep 1997 21:27:33 -0400
From: Networking <(suppressed)@ccinet.ab.ca>
Subject: Re: internet communication

At 01:42 PM 9/25/97 +0200, you wrote:
>I'd like to discuss a matter which is important for me as an ethnologist
who is far away from the
>people she would like to get to know more deeply and it seems to me also
important for the use and
>the ethics as well as the possibilities and the limits of an electronic
network in regard to sepcific
>cultural settings.
>For what kind of chat is the network or especially our group appropriate?
What would you as Cree
>and you as Non-Cree say or feel about if I would talk and ask about sacred
things like myths, rituals,
>spiritual beings, the forest and the animals; or about very personal things
like what does freindship
>mean to you, how do your family react towards you using a computer and
thereby blowing up
>boundaries of social relationships, the region you are living in, etc.
>What I know fom literature and some talks with Cree is, that there at least
in the tradition are
>appropriate times and listeners for myth, for stories from the old, for
personal experience, etc. and
>that the speaker is a kind of guarantee for the truth of what he says.
Well, the Internet is something
>global, something, where communication ethics have not really established
yet. We have the choice
>to decide, if the Internet should be something universal without any value
to the sepcific or if there
>should be a kind of culture specificity inside the global. I think the
trend is towards a globalization,
>towards a electronic community with its own rules. But is it that what we
want? What would it mean
>for a electronic group like ours? What would it mean for me being German
and therefore in my
>thhinking quite different from those of you who are Cree, Canadian, .... 
>Well my interest lies in learning about your culture and therefore I
appreciate it to learn also who to
>communicate appropriate in your way. On the other hand I ask questions,
.... which would be not
>appropriate in a normal face-to-face-conversation.
>You see my problem? I think it is not a special problem for Crees and
Germans, but a worldwide
>thing to discuss.
>Is the electronic group Cree Is the Internet Cree? Is a Cree still "only"
Cree while surfing through the
>world? Is a German still German if she tries to communicate worldwide or
appropriate to Cree? What
>identity is appropriate for the global Internet?
>
>Puh! I hope I could make myself clear oor better: show my confusion. I am
looking forward to a
>discussion.
>TschŸss, yours Nicole Stuckenberger  
>
>
>
Hi Nicole Stuckenberger:
All of our staff at work are of Cree ancestral origin and very open-minded
about internet and all the components that come with it.
We believe that respect for knowledge, traditions, ceremonies and prayer
should be a common denominator for all people.
Therefore ,disclosure on demand should not be a problem.
I've heard in the past, about German interests for Noth-American Indians
and that the Swastika was a reminant of American Indian Tribes that wore it
as a beaded symbol on thier Eagle feathered Head-Dresses. On both sides of
the temples behind the eyes. But their's was the reversed swastika.
Anyhow, there seems to be more and more mixed blood in our Tribes, alot of
it being German, Scottish, French, & Irish..etc.. too many to mention I'm
sure.
I don't what else I can talk about, but, keep me posted on the Internet e-mail
as I heard that there are Indian Pow-wows in Germany with Tee-Pees, Dancer's
and everything else. All involved are German...is that true?
Take care,

Reggie Soosay
Samson Cree Nation
Computer NetWorking Dept


----------------------------------------------------------------------

Date: 26 Sep 1997 01:58:55 -0400
From: Grant Neufeld <(suppressed)@achilles.net>
Subject: Cree Syllabics Page & Jerry Spence?

Does anybody here know what happened to Jerry Spence <(suppressed)@baynet.net>
and his Cree Syllabics web pages <http://www.baynet.net/~jspence/> ?

He seems to no longer be on the baynet server.

I'd like to get in touch with him about updating my links to his site if it
has moved, or arranging to his Cree syllabics information back online.

- --
grant@achilles.net  http://arpp.carleton.ca/  O-  <*>
 To find out about the Cree mailing list send a message to
 cree@arpp.carleton.ca with the subject set to the word: help
 mailto:cree@arpp.carleton.ca?Subject=help
http://arpp.carleton.ca/cree/  ki'htwa'm ka-wa'pamitina'wa'w


----------------------------------------------------------------------

Date: 27 Sep 1997 22:35:27 -0400
From: (suppressed)@enter.net
Subject: Re: internet communication

As a Cree from Quebec, and having grown up with, living
with, and thinking like other Crees, and other Native people,
I don't feel that I am violating any Native laws , or
getting outside of traditional boundaries by conversing 
with, or acting like , other peoples, from other places.
We all think the same, we are not so unique as to not
cherish the same simple things in life.  We Native people
do not go around thinking and doing things differently
than you. We make mistakes, and don't have the answer to
everything like some pretend to do. We are not shamans,
not the people I grew up with. We are fun loving, simple,
and sharing, but not more endowed with special instincts,
that is unless brought up in an enviorment where you
needed to be more in tune. Not all native people grew
up, like me and my family, in the bush, and understand
the "ways" needed to survive. Some speak like they know,
but they never experianced it. We adapt to our surroundings.
You would too if you had to. But if you hear only, you
quote, and act like you know, and make others believe
that you know. There are alot of "show Indians out there",
telling some silly stuff, and knowing nothing. Worst
yet, alot of nice people fall for their game, and follow
after false teachings.      Louise Papatens Brown


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End of Digest