By Anton Treuer
A language contains a people's stories, whether or not they are mentioned as person recollections, as communal heritage, or as funny stories. This choice of tales from Anishinaabe elders deals a background of a humans while that it seeks to maintain the language of that folks. in accordance with interviews Treuer performed with ten elders this anthol-ogy offers the elders' tales transcribed in Ojibwe with English translation on dealing with pages. those tales include a wealth of data, together with oral histories of the Anishinaabe humans and private memories, academic stories, and funny anecdotes. Treuer's translations of those tales safeguard the audio system' personalities, permitting their voices to emerge from the web page. Treuer introduces each one speaker, supplying a quick biography and noting vital info touching on dialect or subject matters; he then permits the tales to talk for themselves. This dual-language textual content will end up instructive for these attracted to Ojibwe language and tradition, whereas the tales themselves supply the reward of a dwelling language and the historical past of a humans.
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Additional resources for Living Our Language: Ojibwe Tales & Oral Histories (Native Voices)
I also came under the cultural tutelage of Archie Mosay, an elder from the St. Croix Reservation of Wisconsin, and recorded some of his stories as well. I never recorded any sacred legends, which are strictly taught through oral instruction only. However, the narrations of childhood memories and Ojibwe lifeways tell a great deal about how Ojibwe people lived, thought, and persevered during the tumultuous twentieth century. This anthology is rich and varied. Not only do the assorted speakers have different ways of speaking Ojibwe, they also have very different experiences and philosophies about anishinaabe-izhichigewin—the Indian culture—and anishinaabemowin—the Ojibwe language.
10] Omaa apii wiin gaye gweshkozid, a’aw mewinzha iidog igo minozogoban, onishkaad inaabid Wenabozho bangii odabwaan gii-mamoonid, mamigod iniw bwaanan. Mii dash ayi’ii gaa-izhi-nishkaadizid. Mii gaa-izhi-jaagizodizod, omaa apii maajaad. Mii dash o’ow gii-chaagizod, gizhiibazhed giiwenh omigiid. Mii dash onow mitigoonsan gaa-ani-izhi-ayaang.  Mii dash i’iw gaa-ikidod: “Nishiimeyidog,” ogii-inaan, “a’aw anishinaabe omaa ge-ani-bimaadizid. ” Mii gaa-ondinang anishinaabe gaa-sagaswaadang apaakoziganan.
Ogii-pazhiba’waan mookomaanens,” indig.  Ingii-ashi-naano-biboonagiz i’iw apii. Namanj iidog izhichigewaanen. “Gaa indaa-bazhiba’wigosiig waa-ani-miigaanaajin,” indinendam. Imaa anooj igo inendamaan, ingii-o-biindige. Imaa dash dazhiikodaadiwaad imaa michisag, debibidowag i’iw onik da-bagijwebinang i’iw mookomaanens. Mii imaa apiichiikawag o’ow, aanawi maakabiwag mookomaanens gaa-izhi-bazhiba’odamaan nindinimaanganaang.  Miinawaa omaa ninikaang gaye omaa ingii-inizhwig. Miinawaa indiy ingii-pazhiba’wig niizhing.