DRUMMING INTO THE FUTURE

Port au Port Mi'kmaq Children's Drumming and Singing Group 

FROM: Port Au Port Peninsula, In Mi'kmaw (Pukt Pukt Pukt Kive'same'k)

Name Of Group : White Wolf Spirit,(Wipe's Paqtism jijaqamij),Pronounced-- ( wa-beg-buck-dissim-jid-juck-ha-mij ) 

Pikto'l Ji'm Miu's / Victor James Muise,,

A MINI LANGUAGE LESSON

Mini language lesson for emergent readers of Mi’kmaq, using Motherese in early Mi’kmaq Infancy: 0-1 year old.

In an effort to increase language fluency among Mi’kmaq I would like parents to try and use “Mi’kmaq Motherese” with their new babies and toddlers. Babies and children need to hear the initial phonic sounds of Mi’kmaq in their first year of life, in order to have language acquisition of Mi’kmaq in the formative language stage.

 It would be a good chance for you and your new baby to start learning Mi’kmaq together. Please don’t be afraid of making mistakes. You and your child have no one to hear, so you should not be afraid that someone will laugh at your efforts. 

It has to be everyday, all day long, only in Mi’kmaq. And be happy to have this chance to use your phonic skills in the privacy of your own home.

A sounds like ah as in amu, awti, apaji, ala. 

A’ aaahe sounds like eh as in epit, eliey, epsi,

 E’ _i sounds like ee as in ila’si, iapjiw, I’ _o sounds like oh as in otia, oqua, O’ _u sounds like oo as in ula, utan, U’ -p-pata’wti (bah dow dee) tablet- tapatat ( tah bah dud) potatok- kanata (kah nah dah) Canadaj- jakwet (jaw kwet) 

He is talking a lot.... laputi (lah poo dee) binocularm-ma’winej (mah wee nedge)

 Let’s kiss...nisa’si (niss sah see) get downq- qalipu (qah lee boo) caribous- sasap (saw sub) jelly fishw- waspu (was poo) seala’a - isn’t that righta- don’t touchala- that oneali kali- hide mee’e- yese’pit- womani’aq- yuckyiaki- something is dirtyiayya - sorejujij-bugjipji’j-birdji’nm- mankekka - lookkiju’-mom
kiju’ji’j- grandmala’li- take me therelie’-go over thereli’- makem’ma’- kissm’po’ - ghostmi’mi-foodna - herena’na - breadni’n - mentayij- minenu’nu – bottleo’o- something is wrongpa’pa - go to sleeppi’ -urinatepi’pi - babypo’po - horsepu’- defecateqalipu- carribouta - don’tta’ta- dadta’ta’ji’j grandfatherti’ti- dollu’t- this oneula- this one

Wowo - dogwili....belly button

Imperatives: command words.

Sankami.....Look at me

 Ika’tu.... leave it alone

Jikla’si... go away

Jiksitui.....Listen to

 Mejukue’.... come here

Jukwa’tui..... Bring me 

Ke’, ankami...... Look at 

Memijisi.... eat.

Mnja’si. ....Get up

Mpasma’si. ...Lie down

Mukk tla’tekew .....don’t do

 Thatmukk sama’t....Don’t touch

Nisa’si... get down

Pa’si ...sit down

Tepiaq na.... that’s enough

Tluey.......... Say........

Encourage the child by rewarding appropriate responses....kelu’kw tela’teken.....Good job

.Koqoey menueken..... What do you want ?

Menueken......?Do you want

Wela’lin....Thank you

Weliaq. ...That’s good.


Source: Miss Helen

I HAVE A DREAM

"My dream is  that some day the Mi'kmaw Language will be brought into 

the English School System, in Mi'kmaw communities across K'taqmkuk-Newfoundland"

Pikto'l Ji'm Miu's /Victor James Muise and Marcella P. Williams 

Port Au Port (Pukt aq Pukt,Kive'same'k)

Mi'kmaw Children's Drumming, Dancing and Singing Group.
(Learning the Fundamental Component of Mi'kmaq Language Program)

TRADITIONAL MI'KMAQ BASKETS

                                

The Traditional Mi'kmaq  Spruce Baskets ........( pu'taliew'l ) , in Mi'kmaq

The following is a story of my journey into learning.  It is  my story. Others can make the same journey, and then , they, too will have   a story.

The making of these baskets  is taught  through an oral tradition, and knowledge is handed down from one to another, and  thus it survives from generation to generation. 

The following is my own personal story and is not taken from any book.
These root baskets have been a part of the Bay St.George Mi'kmaq culture  for thousands of years. They were made by Mi'kmaq people and were a part of every day use in our society.

Mr. Anthony White, of St.George's ,  was an expert in this art , and should be given great recognition.

Several years ago I was inspired by doing some research  into many types of different Mi'kmaq baskets  and came across a few videos on baskets  that were made on the West coast  of Newfoundland.

Hearing others speak of a spruce root basket was further inspiration.

After speaking to several people in the area, I learned that Melvin White had one on display in the St.George's Museum.

This started me on a journey of discovery.

Now knowing that I could speak to my friend about the baskets,  I requested that he teach me the process.

He was very humble.

On the third day he left me on my own and told me that I should experiment with my own style.

He hoped to see me sharing my knowledge with others.

When I was on my third basket I knew that I had to get other artists involved, to teach  and to share  what I was taught by Melvin and my research.

Many times during life I have observed Scott Butt,  my sister's son,  who respected everything that I have done.  He is a well known carver and artist.  I have watched him carve and also make drums.

Looking at my baskets, he helped restyle them and make them presentable to the public.

His interest grew.

Scott had some knowledge which he had acquired from Danny White, a well known basket maker.  Being an artist, he would help me.

Scott made a mold to set the two first cataracts,  a word used by the family  elders.

The black ash shrub is found along the sides of boggy  or cut over areas, only in Western Newfoundland.

Whip rods is another word used,  called such because they were used to clean nets after fishing.

So the mold was set, and this was the first step of the process.

Then   Scott  and I went to find the right shrub from which I would make  the body of the baskets .

We then went to find Spruce roots , with much strength needed to retrieve from the fiber and the moss, staying a distance from the tree , so as to not damage the tree's growth.

After soaking the rods and roots in water for awhile , we then peeled the rods and roots.

Then the roots had to be split, some maybe twice.  Only the outer part of the root is used to weave the basket.

Weaving is the last step of the process.

After the cataract mold is dried and glued , it has to be tied,  one fitting over the other, making first the handle and then the basket.

Then one has to create ears, as some Mi'kmaq call them, on each side of the basket. This is what holds the ribs in place.

This was also taught to me by another artist, Marcella William, also a friend and relative of the Muise family.

Then came the drying , before putting the body/ribs of the basket together , with five rods on each side.

As I learned from Melvin, the first two at the bottom must sit as a rocker ,  lower than the heel of the basket. The other four have to be measured to form the body .

All shared our knowledge about fine tuning the Traditional West Coast  Mi'kmaq Spruce Root Baskets .

All three I honor for sharing their knowledge with me.

Now I am weaving my ninth basket , and will promote this art and share the tradition with others in our Mi'kmaq community.

The creation of a basket takes time. This is not a craft.  It is an art of the Mi'kmaq  people of Bay St.George.


Pikto'l , 

 Sa'ke'j   Muise

VICTOR  JAMES   MUISE

Composed June 15,  2014

ALL  RIGHTS  RESERVED

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LANGUAGE....THE MAP OF OUR CULTURE

Ln'u'k (The people),Mi'kmaq 

Language is  a map of a culture making it part of the essence of a race of a people.

 It is not only how the race communicates with each other, but it is the means by which a People understands and defines mother Earth and the way of living things that teach up living ,depending on the substance obtained from the earth.

It is very psychologically damaging for a People to lose their language....they lose a part of who they are. It splinters and fractures the people for many centuries and not knowing the TRUTH of how this came about and all the possible unknown lies that were  hidden by Governments agencies , Churches,etc. , causes further damage.

The Mi'kmaq People NEED to speak their language again, so that they can define and understand the world with their words, their tongue, not with that belonging to someone else that has no regard for  a Nation that lived in harmony with the land and off the land we all share today!

By becoming fluent in their own language the People will once again become whole and become part of the cycle of truth.

Thus the workshop, besides being educational and interesting, provided a journey toward healing. It moved the People away from being a victim....because anyone who has had their language ripped away from them has indeed been victimized.

But by embracing the Mi'kmaq language  they are moving toward becoming a people of survivors....one that is a very distinct society.

We, as Mi'kmaq people,  are a humble and nomadic humans that have survived for thousands of years and have  a distinct openness that can not be found or defined in any way or form in another Language. 

We, as a people, have  to grasp the  future and remain who and what and where we came from .This is so important to our core values and to   sustain our existence, the being one as a Nation that will come together and share our own belief system and must remain .

 We hold this in trust for the next generations that follow the dignity of the first people of this land (North America) , that was destroyed as a people by authority !!!! ,,,,,

Pikto'l Sa'ke'j Miu's
Victor James Muise Jr.4th…

ALL RIGHTS RESERVED

The foregoing historical, legends, stories, poems, (material) is not to be reproduced without the express written consent of Victor James Muise JR. of Bay St. George, NFLD. CANADA, or (including photocopying, recording , information storage and retrieval system) 

(Sa'ke'j).

IT'S THAT EASY

THE NAMING

I am honored that you asked me to give you an aboriginal name. This is not usually a role I perform as many in the aboriginal community take great pride in performing this function. My involvement within the aboriginal movement is usually at another level. Because as a People we are just finding our native spirituality, many who do this spirit naming are still in the early stages of their spiritual development and need aids like fasting, drumming, singing etc. to help them along; but I have been on my spiritual path for many decades and do things a little differently. I just need to “think’ about a spirit name in order to visualize it with my inner eye. This is accomplished at a very deep level because I am so connected to Mother Earth and the Universe. This is not a finite process; I just feel your life force and aura as it interacts with my inner-self; therefore what I am going to reveal to you is only my interpretation of your spirit force as experienced through my life-force. It may differ greatly from others’ interpretation or what you yourself believe about all this. Please remember that this is all at a spiritual, inner-self level and is not physical as you understand it.

I know from “looking” at your spirit that you are a complex person, very strong and resilient on some fronts but very weak and in need of help on others. You are a kind, honest person, a hard worker and lover of family. You appear to be in control of your life but have certain tendencies that are self-destructive; this was certainly more evident earlier in your life. Your eyes are the windows to your very soul and I see sadness and loneliness there that you try to mask with your cheerfulness. But deep down I see a lonely person who has self-doubt. I see that you need a soul mate; this person would have to be someone who not only loves you unconditionally but also fully understands your special needs. This person will soon enter your life [if not already present]. I could say a lot more but that is not the purpose of this exercise.

I see you as a young birch tree. This may seem strange to you but you have to understand the birch tree. It is a very resilient life-force taking a lot of punishment from Mother Earth’s elements especially wind, snow and definitely sleet. Young birch tree will bend to these greater forces often touching the ground, even losing some of its limbs. But it will always spring back into shape awaiting the next on-slot of nature’s force. Birch is a real life survivor. Other apparently stronger trees like the pine and spruce will not bend. They are too proud and think too much of their life situation. Instead the sleet and wind will snap off those magnificent trees and they die. For those reasons I see that you are like the birch tree, a life survivor.

But I also saw another side of you, morning; you are strongest in the morning; morning is also the time of day for unknown promise. There is always great expectation and youthful hope in the morning. We all need hope in order to face life’s disturbances. You are a morning person; full of life and in a good mood especially lately in your life. I thought about you as wind or something to do with spring but those elements were not as strong to me as birch and morning. You are not an animal spiritually but have a certain tendency towards eagles but you are not yet strong enough spiritually to have that type of spirit figure.

I struggled over you name for three days but now am satisfied with my feelings on this naming: Based on all of this I name you “Morning Birches”

Elder Eagle Catcher
2009

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BOOKING DRUM GROUPS

BAY ST. GEORGE MI'KMAW CULTURAL REVIVAL COMMITTEE
THEME FOR MOWIO'MI (POW WOW), JULY 10TH, 11TH, 12TH:  2015

"HONOURING OUR MI'KMAQ HERITAGE"

Planning for Powwow 2015 has started! 

The committee will be booking drum groups very soon. If you have a drum group and are interested in playing at our powwow please contact by E-mail (muisevictor@gmail.com) ,or Phone-1-709- 643-2858, or  649-5568,

 OR...

Please contact our Pow Wow Coordinator,  Cassandra Beanland  ,  Office in Flat Bay Band  Building.
 E-mail (bsgcrc@gmail.com) .....Phone #.1-709-647-1370.


NOTE:

 Drum Groups in NLFD or Atlantic Canada:

 It would be nice if you could post a video or clip on our FB page of the drum group and please E-mail me your info, of your group... 

Profile: All info will be kept in  as confidential or privileged information,  and  will be kept on file in our office.

 Wela'lin , Thank you .

Chair: Pikto'l Sa'ke'j Miu's ..

Victor James Muise..

POW WOW 2015....HONORING OUR HERITAGE

This Face Book  page will be the host of ongoing, revolving auctions of items donated to raise funds for the 2015 Bay St. George Powwow. 

Every few weeks, a new item will be featured.

 Our first item has been generously donated by Elder Victor James Muise.

It is a framed, original painting on Birch Bark, painted by Victor himself using a mixture of natural paint from roots with acrylic.

LEARNING MI'KMAQ IS FUN

OUR LANGUAGE....OUR HEART

Mi'kmaq Burial Grounds Research Restoration Association
Mi'kmaq Language -Culture Camp at Bay St George Culture Center

It was an exciting time for L'nu who lived across the water on “K'taqmkuk “.

On the 28th, 29th, 30th , 31st of August and the 1st of September we gathered for a Mi'kmaq Language Workshop.

Curtis Michael,, who is a certified Mi'kmaw language teacher,   arrived at the Bay St George
Culture Center, along with his team to teach the foundation components of the Mi'kmaq language.

It was an educational experience. It was interesting. It gave heart to our People.

Once you learn the foundation components of the M'ikmaq language you will have the skill sets to
take the virtual Mi'kmaq language lessons offered over 33 weeks up to 31st March 2015.

Sometime in March of 2015 we will have a traditional feast and graduation to celebrate our
Mi'kmaq language learning.

LANGUAGE OF THE PEOPLE

Ln'u'k (The people),Mi'kmaq

Language is part of the essence of a race of a people. It is not only how the race communicates with each other,  but it is the means by which a People understands and defines Mother Earth and the way of life.

It is very psychologically damaging for a People to lose their language....they lose a part of who they are. It splinters and fractures the people.

The Mi'kmaq People NEEDS to speak their language again, so that we  can define and understand the world with our  words, our tongue, not with that belonging to someone else!

By becoming fluent in our  own language the People will once again become whole.

Thus the workshop, besides being educational and interesting, provided a journey toward healing. It moved the People away from being a victim....because anyone who has had their language ripped away from them has indeed been victimized.

But by embracing the Mi'kmaq language we are moving toward becoming a people of survivors....one that is a very distinct society.

We as Mi'kmaq people are  humble and nomadic humans that have survived for thousands of years and have a distinct openness that can not be found or defined in any way or form in another language.

We , as a people,  have to grasp the  future and remember  who and what and where we came from .

This is so important to our core values and the being one as a Nation that will come together and share our own belief system and must remain  ,  for we hold this in trust for the next seven generations that follow the dignity of the first people of this land,,,,

Pikto'l Sa'ke'j Muise…

TREATY OF PEACE

CULTURE VS ENVIRONMENT

CULTURE V/S ENVIRONMENT

Culture is a language, and it comes from our environment.

 The rocks are our grandfathers. They were here  first.

 Then came the plants, trees, etc…second.

Then the animals....they were third.

 We are only fourth  ..... As humans that exist on Mother Earth..

 Then we are all connected,  or interrelated,  in some manner or form.

 The moon, tides, stars are linked to human beings.

 When we cut a tree we  damage the whole universe, along with  people. 

When you pollute the air..... that is us.

 When you pollute the streams, lakes, sea, this is our closest relative,  our environment, for the survival of a culture.

Our culture is greater than the reflection of our environment because everything in existence  is created and forms the creation of a Culture , or one part of the cycle of the universe, which are humans.

Victor James Muise/Sake

TRADITIONS OF OUR ANCESTORS

Traditions of our Ancestor

Our traditional ways are important.

Going back to our traditional ways of using the land for our own resources is paramount to our strength and healing as a whole.

 First Nations across Canada are turning towards their own means of independence through self governance and changing paradigms of thought around such issues as health.

 Addressing First Nations health through a more traditional, holistic model has been recognized as essential in reducing the health disparity gaps between aboriginal and non-aboriginal people of Canada. 

The importance of Traditional Medicine as a means of improving the health and quality of life for people is increasingly being recognized.


An excerpt: from  First Nation Health Council

SUMMER 2014....A PHOTO JOURNEY

BASKETS BY SA'KE'J

Please  click this link and TURN  UP  THE  VOLUME




"http://slide.ly/embed/60e4c462da998c5c06010f679bc20544/autoplay/0" 

TEACHING THE SNOWBIRDS

Kwe…

I am sharing our Mi'kmaq art with the Snowbirds Group.

My sister Kathleen and I presented,  and I gave a ten minute crash course, on the process of the Mi'kmaq Traditional Spruce Root basket .

One was made by myself and Honored Patrick Gobeil  (Snowbird Team Leader) who is  holding one end of the basket in the group photo.

He also honored me with a Snowbird cap.
.
The Manager was very pleased and will have this  pictured on Sunday for National Aboriginal Day, June 21, 2014 .

 This   sharing  of our culture in a respected and honest way makes my spirit feel balanced with the Creator…

Wela'lin ...

 Thank-you  Snowbirds   for flying over our land and bringing to our children happiness in this
high tech  society of today…

Pikto'l Sa'ke'j Muise..

Victor James Muis

TRADITIONAL MI'KMAQ SPRUCE BASKETS

                                                                 

The Traditional Mi'kmaq  Spruce Baskets ........( pu'taliew'l ) , in Mi'kmaq

The following is a story of my journey into learning.  It is  my story. Others can make the same journey, and then , they, too will have   a story.

The making of these baskets  is taught  through an oral tradition, and knowledge is handed down from one to another, and  thus it survives from generation to generation. 

The following is my own personal story and is not taken from any book.
These root baskets have been a part of the Bay St.George Mi'kmaq culture  for thousands of years. They were made by Mi'kmaq people and were a part of every day use in our society.

Mr. Anthony White, of St.George's ,  was an expert in this art , and should be given great recognition.

Several years ago I was inspired by doing some research  into many types of different Mi'kmaq baskets  and came across a few videos on baskets  that were made on the West coast  of Newfoundland.

Hearing others speak of a spruce root basket was further inspiration.

After speaking to several people in the area, I learned that Melvin White had one on display in the St.George's Museum.

This started me on a journey of discovery.

Now knowing that I could speak to my friend about the baskets,  I requested that he teach me the process.

He was very humble.

On the third day he left me on my own and told me that I should experiment with my own style.

He hoped to see me sharing my knowledge with others.

When I was on my third basket I knew that I had to get other artists involved, to teach  and to share  what I was taught by Melvin and my research.

Many times during life I have observed Scott Butt,  my sister's son,  who respected everything that I have done.  He is a well known carver and artist.  I have watched him carve and also make drums.

Looking at my baskets, he helped restyle them and make them presentable to the public.

His interest grew.

Scott had some knowledge which he had acquired from Danny White, a well known basket maker.  Being an artist, he would help me.

Scott made a mold to set the two first cataracts,  a word used by the family  elders.

The black ash shrub is found along the sides of boggy  or cut over areas, only in Western Newfoundland.

Whip rods is another word used,  called such because they were used to clean nets after fishing.

So the mold was set, and this was the first step of the process.

Then   Scott  and I went to find the right shrub from which I would make  the body of the baskets .

We then went to find Spruce roots , with much strength needed to retrieve from the fiber and the moss, staying a distance from the tree , so as to not damage the tree's growth.

After soaking the rods and roots in water for awhile , we then peeled the rods and roots.

Then the roots had to be split, some maybe twice.  Only the outer part of the root is used to weave the basket.

Weaving is the last step of the process.

After the cataract mold is dried and glued , it has to be tied,  one fitting over the other, making first the handle and then the basket.

Then one has to create ears, as some Mi'kmaq call them, on each side of the basket. This is what holds the ribs in place.

This was also taught to me by another artist, Marcella William, also a friend and relative of the Muise family.

Then came the drying , before putting the body/ribs of the basket together , with five rods on each side.

As I learned from Melvin, the first two at the bottom must sit as a rocker ,  lower than the heel of the basket. The other four have to be measured to form the body .

All shared our knowledge about fine tuning the Traditional West Coast  Mi'kmaq Spruce Root Baskets .

All three I honor for sharing their knowledge with me.

Now I am weaving my ninth basket , and will promote this art and share the tradition with others in our Mi'kmaq community.

The creation of a basket takes time. This is not a craft.  It is an art of the Mi'kmaq  people of Bay St.George.


Pikto'l , 

 Sa'ke'j   Muise

VICTOR  JAMES   MUISE

Composed June 15,  2014

ALL  RIGHTS  RESERVED

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