© Native Literacy Coalition, 2019

Written by: Darriene Martin Davis Jacobs

Singers: Tracy Shenandoah Pierce Abrams

Language translations by: Gloria Williams Tracy Shenandoah Pierce Abrams

ISBN # 987-1-989431-02-3

Published by Turtle’s Back Publishing A division of the Ontario Native Literacy Coalition

LEARNING THROUGH THE MUSIC OF OUR PEOPLE

Acknowledgements Sgę:nǫ’

Thank you to Heritage , Aboriginals Peoples’ Program, Aboriginal Languages Initiative component, and the Ministry of Training, Colleges and Universities (MTCU).

This project has been made possible in part by the Government of Canada. Ce project a été rendu possible en partie grâce au gouvernement du Canada, and Ontario Government.

Indigenous language literacy and learning is an integral component of the ONLC programs as they are the foundation of Indigenous identity. This language song booklet is done in the Onondaga language and includes three songs—a traditional song, a children’s song and a contemporary song, all used by the Onondaga.

I would like to first thank our summer students (2018), Darienne Martin and Davis Jacobs who worked together with a collaborative effort to organize, write and design this booklet. Thank you to our translators/singers Gloria Williams, Pierce Abrams and Tracey Shenandoah. Also thank you to Simon Hill for assistance with the CD’s.

This learning language song book has a cd that will accompany it.

Language learning is meant to be fun, enjoy!

Nia:wen, Michelle Davis Chief Executive Officer Ontario Native Literacy Coalition

LEARNING THROUGH THE MUSIC OF OUR PEOPLE

© Ontario Native Literacy Coalition, 2019

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LEARNING THROUGH THE MUSIC OF OUR PEOPLE

TABLE OF CONTENTS

Introduction ...... 4 The Forms of Music...... 6 Twinkle, Twinkle Little Star ...... 8 It’s Crying ...... 9 Jambalaya ...... 11 Instruments Used ...... 13 About The Singers/Translators ...... 15 About The Authors ...... 17 References ...... 19

3 LEARNING THROUGH THE MUSIC OF OUR PEOPLE INTRODUCTION By Darienne Martin Many Indigenous communities have their histories founded on the wisdom that has been passed down for generations. Our ancestors were able to pass down our culture, history, and spirituality through oral communication. The remarkable yet terrifying aspect of oral communication is the lack of written sources one can find. Due to this lack of written resources along with various other reasons, many communities were not able to maintain their languages and could not continue the cycle of passing on knowledge. Those communities that did maintain their languages thrive as they continue to teach the youth the importance of giving thanks, the meaning behind our traditional ceremonies, and continue to speak their native language.

The Ontario Native Literacy Coalition’s goal is to introduce the concept of indigenous language literacy to communities across Ontario. We do this in hopes to revitalize some of these languages so parents are able to teach their children. We accomplish this by attaching a CD within our books Learning Through the Music of Our People. This CD contains a children’s, traditional, and a contemporary song. Additionally, we write out the lyrics in both English and the native language. We have previously written these books 4 LEARNING THROUGH THE MUSIC OF OUR PEOPLE with the Mohawk, Cayuga, and Anishinaabe language. This year our focus is Onondaga and Cree.

There are many reasons as to why we incorporate songs in our books. One important reason is that there are various ways individuals learn. Online resources state that there are several types of learning. There’s “visual, aural, verbal, physical, logical, social, and solitary." (Learning-styles-online.com, 2018) We use five of these styles (visual, aural, verbal, social and solitary) so various types of learners can expand their knowledge. Another important reason is that singing is a healthy way to express oneself. When individuals sing, they release emotions that have been weighing on them. A journal article titled “A World of Music Through Community Singing” by Nick Page states that “Because at its core, singing is the vocalization of emotions, the sounding of the heart.” (pg. 73). This shows that singing releases emotions within one’s heart. This can help individuals get through tough times or to express their happiness. Page continues, “… For most societies joining together in song is central to its identity and being. And in most of these cultures, it is not a few who sing, everyone sings. It brings the people power: It unites them and connects them to their past, living traditions kept alive through this verb we call singing.” (pg. 73). This quote closely ties in with various indigenous communities. Singing brings the community

5 LEARNING THROUGH THE MUSIC OF OUR PEOPLE together, it is a way that we give thanks to the creator for the life around us.

In brief, these songbooks are meant to reunite indigenous peoples with their native language. We want to help guide those around us to rediscover their passion for the culture and to feel connected with those around them. We hope to inspire those around us and help the culture to thrive once again. FORMS OF MUSIC

Throughout the Onǫ:da’gega’ culture there are many different ways to use the language of song for different purposes. Song is used in Ceremony, and for socials where the purpose is to gather, dance and have fun, or contemporary songs mixing both mainstream and the language of the Mohawk together.

Ceremonial songs - Music is used for forms of healing and giving thanks, among other things. These songs were given to the Onǫ:da’gega’ specifically for ceremonial purposes or medicine rituals and have been passed down through the generations. These ancient songs Drawing by Russell Davis continue to be used throughout the communities of the Onǫ:da’gega’ territory.

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Social songs - These songs are used in the social aspect, in gatherings big and small that bring people together for the purpose of not only dancing and socializing but as well as to have fun and meet new people. Social songs consist of traditional songs used for many generations and of new songs composed and sung in Lotinosho:ni languages.

Children's songs - Children’s songs are used as amusement or to calm an infant or child and may have a learning message within the verses. Children's songs may be traditional songs passed from one generation to the next or they may be contemporary mainstream songs translated into Songs are often passed down Onǫ:da’gega’ languages. Many to younger generations of these songs are used in the school setting and are an excellent recourse for learning traditional languages.

Contemporary songs – Contemporary songs are mainstream songs translated into Onǫ:da’gega’ languages and are used to express culture through the new forms of music such as rap, blues, rock n roll, etc. It mixes both the language and different styles of music.

7 LEARNING THROUGH THE MUSIC OF OUR PEOPLE These different types of music involving the traditional language of the Onǫ:da’gega’ are all used to express something, whether it be expressing thank you for a certain something, expressing your language through a new style or just having fun and dancing.

CHILDREN’S SONG Twinkle, Twinkle Little Star

Twinkle, Twinkle Little Star is a children’s nursery rhyme and is sung to entertain babies and young children. This song, along with other children’s songs are useful resources when learning to speak the Onondaga language.

This song has been translated into the Onondaga language by Gawęhętha’, and is sung by Pierce Abrams on the CD that accompanies this booklet.

Dewatijihsdo:gwahs ojihsdanǫhgwa’ Twinkle, Twinkle little star

Gęnǫhdǫ:nyǫk nwa:dę’ nisya’do’dę’ How I wonder what you are

8 LEARNING THROUGH THE MUSIC OF OUR PEOPLE He’tgęh hagwah tsha’ ohwę’jya’de’ Up above the world so high

Ayä deyohsda:tehk onę:ya’ Like a diamond in the sky

Dewatjihsdo:gwahs ojihsdanǫhgwa’ Twinkle, twinkle little star

Gęnǫhdǫ:nyǫk nwa:dę’ nisya’do’dę’ How I wonder what you are

TRADITIONAL SONG It’s Crying

It’s Crying is a social dance song that is sung at Socials and Sings.

The following song was composed by Tracy Shenandoah from The Onondaga Nation. This song is sung four times.

Dewaseñ twas geyahne’ My heart ise’ goñ ya’di: saks You’re the one I’m looking for

9 LEARNING THROUGH THE MUSIC OF OUR PEOPLE ise’ goñ noweñkwa You’re the one I love. Dewaseñ twas geyahne’ My heart ise’ goñ ya’di: saks You’re the one I’m looking for ise’ goñ noweñkwa You’re the one I love. Dewaseñ twas geyahne’ My heart ise’ goñ ya’di: saks You’re the one I’m looking for ise’ goñ noweñkwa You’re the one I love. Dewaseñ twas geyahne’ My heart ise’ goñ ya’di: saks You’re the one I’m looking for ise’ goñ noweñkwa You’re the one I love. Picture by Bill Powless

10 LEARNING THROUGH THE MUSIC OF OUR PEOPLE CONTEMPORARY SONG Jambalaya

Jambalaya is a song composed by Hank Williams Jr in 1954. His song was originally translated by Gloria Williams with revisions for masculine form done by Pierce Abrams and is sung by Pierce Abrams on the CD that accompanies this booklet. Oneñh goʔ Jo: heñgahdeñ:dyaʔ miyoma:yoh

So long Joe I will go there

Agathoñyoñdyeʔ sihagwah geñhyoñwagoñwah I am boating that away in the river

Neñgeñh kheksdeñʔ agoñgweʔdiyoh miyoma:yo This one my old lady she’s a good woman me-oh-my-oh

Deñyagyathoñ:yoʔ sihagwah geñhyoñwagoñwah We two will go boating that-a-way in the river

Jambalay ojiʔe:äʔ degahähgwaʔshäʔ Gumbo Jambalaya creyfish pie Gumbo

Naʔ goʔ dyowihwaʔ eñkhe:geñʔ eñyoʔga:k That actually the reason I will see her tonight

Gwas oñweh eñyoñgyatsheñnoñnik neñgeñh kheksdeñʔ Really we two will be happy this my old lady

11 LEARNING THROUGH THE MUSIC OF OUR PEOPLE Deñyagyathoñ:yoʔ sihagwah geñhyoñwagoñwah We two will go boating that-a-way in the river

Tshaʔ noñ:h dethoñtegeñ:nyohsthaʔ dehona:doñtga:doñʔ That’s where the fairgrounds they are having a good time

Hadigwe:gih goʔ neʔthoh thoneñʔnoñ:yeñʔ All of them actually there they are playing

Hi:yah goʔ neʔthoh deʔagneʔs miyoma:yoh No actually there not-we two are there

Deñyagyathoñ:yoʔ sihagwah geñhyoñwagoñwah We two will go boating that-a-way in the river

Jambalay ojiʔe:äʔ degahähgwaʔshäʔ Gumbo Jambalaya creyfish pie Gumbo

Naʔ goʔ dyowihwaʔ eñkhe:geñʔ eñyoʔga:k That actually the reason I will see her tonight

Gwas oñweh eñyoñgyatsheñnoñnik neñgeñh kheksdeñʔ Really we two will be happy this my old lady

Deñyagyathoñ:yoʔ sihagwah geñhyoñwagoñwah We two will go boating that-a-way in the river

Repeat

12 LEARNING THROUGH THE MUSIC OF OUR PEOPLE INSTRUMENTS USED Water Drum

The water drum is traditionally made from a wood base with a small hole and removable plug to easily add water to it. The top is covered by animal hide stretched over with a band around to hold it taught. A small amount of water is added to the drum and is tipped often to moisten the animal hide to maintain the tone and pitch when struck with a stick carved from hard wood. The water drum is used for ceremonial and social dances, the beat of the drum represents the beat of heart. Horn Rattle

The horn rattle was traditionally made from buffalo horns and have now been replaced with cow horns. The horn is cut into sections, the inside is shaved down and capped at each end with wood and a wood handle is inserted up through the bottom. The rattle can be filled with pebbles, corn or pellets for a clearer sound. Horn rattles can accompany water drums in both ceremonial and social settings.

13 LEARNING THROUGH THE MUSIC OF OUR PEOPLE Turtle Rattle

The turtle rattle is used specifically for ceremony or medicine rituals. It is made from the entire shell of the snapping turtle with the legs, arms and insides removed. The head is stretched over splints and dried to create the handle. Inside are dried corn kernels to create a distinct sound for the rattle.

Other Instruments Used

Other instruments that are used by the Lotinosho:ni to produce music are sticks made from the hickory tree and are struck by the singers sitting on the benches. Bark rattles have been used in the past and some dancers would tie deer hoof rattles around their ankles to create a jingling sound.

There are also some instruments that are used only in medicine rituals such as the gourd rattle, box turtle rattle and the flute, although the flute, in early times, was used to court a woman.

14 LEARNING THROUGH THE MUSIC OF OUR PEOPLE ABOUT THE SINGERS/TRANSLATORS

Pierce Abrams Pierce Abrams (Ohkyuseh), 28 years old, is from the Tuscarora Nation and is Turtle Clan. He was born on the Tuscarora Nation, NY. Pierce currently resides at Grand River with his wife Emily and three daughters Kieran, Lua, and Mischa. Pierce graduated from Syracuse University with a degree in Public Health. He also completed the Linguistics for Language Learners certificate program at Syracuse University, which is taught by his father, Dr. Percy Abrams. Before studying Iroquois linguistics at Syracuse University, he had never formally studied Onondaga, although he has had a lifelong exposure to the Onondaga language though his father's side of the family and through Longhouse ceremonies. Pierce also had life long interest in writing, recording, and performing music for friends and family.

15 LEARNING THROUGH THE MUSIC OF OUR PEOPLE Gloria Williams When I was a baby, my dad brought me to his mother, my grandmother, a very nice woman, the best. She brought me up and sent me to school. I didn’t know any English, just heard Onondaga all the time, she didn’t teach me, we just lived it. I thought that my grandmother and the Onondaga language would be around all the time. In 1998, a very nice lady, Isabelle Jacobs, asked me to teach high secondary students at Kawenni:io/Gaweni:yo High School. I was scared at first, but when I got in class the students were well mannered. I taught for two semesters. I was in an accident and broke my back, the school had no accessibility, so I couldn’t go back. I then went and did my Aboriginal Adult Education and when the Onondaga language school opened I taught there for a short time. Now I just help people when they want to know a word or translation. Da:ne’thoh Gawęhętha.

16 LEARNING THROUGH THE MUSIC OF OUR PEOPLE ABOUT THE AUTHORS Darienne Martin Darienne was raised in Ohsweken, Ontario, more commonly known as Six Nations of The Grand River Territory. She is a member of the Tuscarora Nation and Snipe Clan. In previous years, she has attended Jamieson Elementary, JC Hill and McKinnon Park Secondary School where she received her high school diploma in 2017. She is currently enrolled at the University of Western Ontario where she hopes to achieve her Bachelor of Arts for English. Her dream is to become a writer. She is known for winning the James Bartleman Indigenous Youth Creative Writing Award with her poetry in 2015, placing in the top ten for the Laurier Stedman Prize in 2018 and for playing goaltender for the Brantford Ice Cats for several years. Davis Jacobs Davis is an Oneida, Turtle Clan of the Six Nations Grand River Territory. He is 20 years old, a graduate of Hagersville Secondary High School and is a student at St. Lawrence College. Davis has been

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around the throughout his life and attended Kawenní:io/Gawení:yo Private School, a Mohawk/ immersion school, from grades JK to 8.

18 LEARNING THROUGH THE MUSIC OF OUR PEOPLE References Haudenosaunee Confederacy, www.haudenosauneeconfederacy.com/music.html. Accessed 3 Aug. 2017. Learning-styles-online.com. (2018). Overview of learning styles. [online] Available at: https:// www.learning-styles-online.com/overview/ [Accessed 3 Jul. 2018].

Page, Nick. “A WORLD OF MUSIC THROUGH COMMUNITY SINGING.” The Choral Journal, vol. 55, no. 2, 2014, pp. 73–75. JSTOR, JSTOR, www.jstor.org/stable/43917041.

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This workbook is intended to be used with the accompanying cd.

Graphic Designs by Davis Jacobs

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