Learning Through the Music of our People

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1 Learning Through the Music of our People A Cayuga Language Resource

2 Ontario Native Literacy Coalition, 2018 Written by: Davis Jacobs Josh Miller Singers: Andrew Thomas Cam Hill Cleave Thomas Elan Henhawk Howe nadae: Powless Language translations by: Elan Henhawk Lindsey Brooke Johnson

3 Acknowledgements She:kon Thank you to Heritage Canada, Aboriginals Peoples Program, Aboriginal Languages Initiative component, and the Ministry of Advance Education and Skills Development. 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 Cayuga language and includes three songs a traditional song, a children s song and a contemporary song, all used by the Hodinohso :ni. I would like to first thank our summer students (2017), Josh Miller and Davis Jacobs who worked together with a collaborative effort to organize, write and design this booklet. Thank you to our translators and singers, Elan Henhawk, Cam Hill, Cleave Thomas, Howe nadae: Powless, Andrew Thomas, and Lindsey Brook Johnson. Also thank you to Shane Powless of Thru the RedDoor and Simon Hill for the assistance in putting the cd s together. 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 3

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5 LEARNING THROUGH THE MUSIC OF OUR PEOPLE TABLE OF CONTENTS Introduction... 4 Forms of Music... 6 Children s Song Old McDonald... 8 Traditional Song Esga:nye: Contemporary Song I Got a Feeling Instruments Used About the Singers/Translators About the Authors References... 23

6 INTRODUCTION By Josh Miller Music can be used as a teaching tool when it comes to learning language. Research has shown that musical sounds have been around since before the human language was developed (Henriksson- Macaulay, web). Music has grown to be one of the most common ways that we communicate and express ourselves whether we are playing it, singing along or listening to our favourite genre. Research from the University of Edinburg found that adults who sang words or short phrases from a foreign language while learning were twice as good at speaking it later. (Gray, web). Professor of Neurology at NYU School of medicine, Oliver Sacks, demonstrated in 2007 the strong link between music and memory showing that music can be used in triggering memory recall in areas of learning language such as vocabulary, phrasing and pronunciation. But, how does this relate to Indigenous peoples? Oral tradition is an integral part of Indigenous history, it is the purest form of story telling and entertainment. The songs have meanings as well as purpose whether being used for ceremony, entertaining or giving thanks. Language and culture are so richly intertwined music 6

7 plays an important part in Indigenous language learning. Today, with music evolving Indigenous artists are connecting the roots of the people as well as the different generations to mainstream music through contemporary, traditional, rap/hiphop, the blues, pop or rock n roll. Overall there is no denial of the benefits that music has learning languages. The tradition of Indigenous peoples and the correlation of the music and the spoken language gives us an example that opens up perspective on not only the culture but, the capabilities of using music as a tool to learn something new.

8 FORMS OF MUSIC Throughout the Hodinohso :ni 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 - Stemmed from the longhouse and all serve a purpose and a job. Used for forms of healing and giving thanks, among other things. These songs were given to the Hodinohso :ni specifically for ceremonial purposes or medicine rituals and have been passed down through the generations. These ancient songs continue to be used throughout the communities of Drawing by Russell Davis the Hodinohso :ni territory. 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 Hodinohso :ni languages. 8

9 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 Haudenosaunee languages. Many of these songs are used in the immersion school setting and are an excellent recourse for learning Songs are often passed down traditional languages. to younger generations Contemporary songs Contemporary songs are mainstream songs translated into Hodinohso :ni 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. These different types of music involving the traditional language of the Hodinohso :ni 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. 9

CHILDREN S SONG Old McDonald is a fun child s song and is sung to

It is a modern mainstream song translated in the Cayuga language.

when learning to speak the Cayuga language.

10 CHILDREN S SONG Old McDonald is a fun child s song and is sung to entertain babies and young children. It is a modern mainstream song translated in the Cayuga language. This song, along with other children s songs are useful resources when learning to speak the Cayuga language. This version is sung by 9 year old Howe nadae: Powless from the Six Nations Grand River Territory. Old McDonald One man old man he plants that/there is his pet/animal the pig Oink oink here oink oink there Somewhere around / there abouts oink oink One man old man he plants 10

One man old man he plants that/there is his

here meow meow there Somewhere around / there

11 One man old man he plants that/there is his pet/animal the dog woof woof here woof woof there Somewhere around / there abouts woof woof One man old man he plants One man old man he plants that/there is his pet/animal the cat meow meow here meow meow there Somewhere around / there abouts meow meow 11

One man old man he plants One man old man

12 One man old man he plants One man old man he plants that/there is his pet/animal the cow moo moo here moo moo there Somewhere around / there abouts moo moo One man old man he plants One man old man he plants that/there is his pet/animal the duck 12

It can be sung by two or more singers and the instruments used are water drums and horn rattles.

13 quack quack here quack quack there Somewhere around / there abouts quack quack One man old man he plants TRADITIONAL SONG Esga:nye: (The New Women s Shuffle Dance) Esga:nya is a social dance song that is sung at Socials and Sings. It can be sung by two or more singers and the instruments used are water drums and horn rattles. This song is sung for the women, therefore, only the women dance. The following New Women s Shuffle Dance song is sung by Elan Henhawk, Cam Hill and Cleave Thomas, all from Six Nations of the Grand River Territory. 13

14 Esga:nye: He: He: He:yah Ǫgwa danohdęˀ ǫgwaihnyǫ: We sing our songs Ǫgwa danohdęˀ ǫgwaihnyǫ: We sing our songs He:yah gaję nohdęˀ gyę :dih hęgeh węhnihsra :se: gaenowi hya: he:yah I will sing on this day Ǫgwa danohdęˀ ǫgwaihnyǫ: We sing our songs Ǫgwa danohdęˀ neˀ ǫgwaihnyǫ: We sing our songs He:yah gaję nohdęˀ gyę :dih hęgeh węhnihsra :se: gaenowi hya: he:yah I will sing on this day Ǫgwa danohdęˀ ǫgwaihnyǫ: We sing our songs Ǫgwa danohdęˀ neˀ ǫgwaihnyǫ: We sing our songs He:yah gaję nohdęˀ gyę :dih hęgeh węhnihsra :se: gaenowi hya: he:yah I will sing on this day Ǫgwa danohdęˀ ǫgwaihnyǫ: We sing our songs Ǫgwa danohdęˀ ǫgwaihnyǫ: He:yah gaję no:t 14 We sing our songs I will sing Ǫgwa danohdęˀ ǫgwaihnyǫ: We sing our Songs He:yah gaję no:t dęˀ gyę :dih hęgeh węhnihsra :se: gaenowi hya: he:yah I will sing on this day Ǫgwa danohdęˀ ǫgwaihnyǫ: We sing our songs

15 Ǫgwa danohdęˀ neˀ ǫgwaihnyǫ: We sing our songs Song #2 He: He: He:yah O: Yagwadręnodo :nyoˀ Yagwadręnodo :nyoˀ Yagwadręnodo :nyoˀ Yagwadręnodo :nyoˀ Ga ęnase ęsga :nye a:yęˀ gwe :gǫh gaęnase shǫˀ We are all singing esganye, it seems like they re all new songs Yagwadręnodo :nyoˀ Yagwadręnodo :nyoˀ Ga ęnase ęsga :nye a:yęˀ gwe :gǫh gaęnase shǫˀ We are all singing esganye, it seems like they re all new songs Yagwadręnodo :nyoˀ Yagwadręnodo :nyoˀ Ga ęnase ęsga :nye a:yęˀ gwe :gǫh gaęnase shǫˀ We are all singing esganye, it seems like they re all new songs Yagwadręnodo :nyoˀ Yagwadręnodo :nyoˀ Ga ęnase ęsga :nye a:yęˀ gwe :gǫh gaęnase shǫˀ We are all singing esganye, it seems like they re all new songs Yagwadręnodo :nyoˀ Yagwadręnodo :nyoˀ Ga ęnase ęsga :nye a:yęˀ gwe :gǫh gaęnase shǫˀ We are all singing esganye, it seems like they re all new songs 15

16 Song #3 He: He: He:yah Yo: Gaęni :yo: gaęni :yo: o:nęh heyagwada nodę, degagwe :nih neyo niˀt ga ę:no yeksagowah Gagwe :gǫh na ikǫh gaę:ni :yo: heyagwadę nodę, gaiwane ho: gaęnaya sǫh ne ohwaęna We re singing the nice songs, it s possible for the nice songs to sing, Gaęni :yo: gaęni :yo: o:nęh heyagwada nodę, degagwe :nih neyo niˀt ga ę:no yeksagowah Gagwegǫh naikǫh gaęniyo heyagwadęnodę, gaiwaneho: gaęnaya sǫh ne ohwa ęna We re singing the nice songs, it s possible for the nice songs to sing, Gaę:ni :yo: heyagwadę nodę Picture by Bill Powless CONTEMPORARY SONG Many Indigenous musician/artists and language learners are taking popular contemporary songs, we here on the radio, and translating them into their Indigenous languages. This connects the generations through mainstream music and promotes awareness of the language. 16

17 I GOT A FEELING This song is an original by the band Black Eyed Peas. The version in this booklet and on the accompanying CD has been translated in the Cayuga language and is sung by Andrew Thomas. Waˀgyęh da :nyǫh ne ˀ eyǫ gaha: ji: wasǫdi :yo:, eyǫ gaha: ji: wasǫdi :yo:, eyǫ gaha: gwahs ǫ:weh ji: wasǫdi :yo: Ne ˀ e : eyǫ gaha: ji: wasǫdi :yo:, ne ˀ e : eyǫ gaha: ji: wasǫdi :yo:, ne ˀ e : eyǫ gaha: gwahs ǫ:weh ji: wasǫdi :yo: O: ho: Ne ˀ e : eyǫ gaha: ji: wasǫdi :yo:, ne ˀ e : eyǫ gaha: ji: wasǫdi :yo:, ne ˀ e : eyǫ gaha: gwahs ǫ:weh ji: wasǫdi :yo: Ne ˀ e : eyǫ gaha: ji: wasǫdi :yo:, ne ˀ e : eyǫ gaha: ji: 17

18 wasǫdi :yo:, ne ˀ e : eyǫ gaha: gwahs ǫ:weh ji: wasǫdi :yo: O:nęh haˀga heˀ ędwa dˀǫgadǫ:, agadaga i:deˀ gahwihsdaga ˀdeˀ hodęˀ idwe: ogwahni :nǫˀ Ędwa dˀǫgadǫ: ahsdeh hędwe:.. We will play out we will go O:nęh ęwa dǫh ędwa tgahnye: yah ne: ęyǫ gwa- Holiday. Now we will be able to play when we go vacationing Węhnihsragwe :gǫh ędwa dˀǫgadǫ:, węhnihsragwe :gǫh ędwa dˀǫgadǫ: We will play all day, We will play all day Waˀgyęh da:nyǫh I got a feeling Ne ˀ e : eyǫ gaha: ji: wasǫdi :yo:, ne ˀ e : eyǫ gaha: ji: wasǫdi :yo:, ne ˀ e : eyǫ gaha: gwahs ǫ:weh ji: wasǫdi :yo: 18

Water Drum LEARNING THROUGH THE MUSIC OF OUR PEOPLE INSTRUMENTS USED The water drum is traditionally made from a wood base with a small hole and removable plug to easily add water to it.

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.

19 Water Drum LEARNING THROUGH THE MUSIC OF OUR PEOPLE INSTRUMENTS USED 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 mostly used for social dances and 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. 19

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.

20 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 Hodinohso :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. 20

21 ABOUT THE SINGERS/ TRANSLATORS Howe nadae: Powless Howe nadae: is from the Mohawk Nation, Turtle Clan from the Six Nations of the Grand River. He is 9 years old and attends Cayuga language immersion at I.L. Thomas School. He is an avid lacrosse player. Elan Henhawk- Ganrahdaheho (Leaves On The Ground) Elan is 21 years old, Wolf Clan of the Mohawk Nation. He is a Kawenni:io/Gaweni:yo high school graduate and teacher s language course. He knows both Mohawk and Cayuga language. Though he is Mohawk he had begun learning Cayuga language since the early ages of senior kindergarten, he understands Seneca language and is now pursuing to study the Onondaga language trying to further his speaking ability. Andrew Thomas - Taohyage:do Andrewis a traditional and contemporary singer from the bear clan, and the Oneida Nation. Raised on the Six Nations of the Grand River territory; he has spent much of his life studying Photo credit by Brenda Mitten 21

22 and learning the Haudenosaunee languages. A graduate of the Cayuga program at Kawenniio/Gaweniyo High School in 2003, Andrew spent a few years as a Cultural Instructor in Ahkwesahsne at the Native North American Travelling College before returning to the K/G school in 2010 to work as the 1 st & 2 nd grade Cayuga language teacher. During this time he realized his love not only for the culture, but for the language. Learning and reviving the original languages was his destiny. He returned to post-secondary education at Western University in 2010, and spent time refining his academic skills, as well as his Ukwehuwe neha language skills in Mohawk and Oneida. Andrew returned to teaching in 2014, and is currently the intermediate Oneida language teacher at Tsi Niyukwalihot^ Learning Centre, in Oneida Settlement at the Thames. Lindsey Brook Johnson Sgę:nǫˀ! Gayęniyóhstaˀ néˀ gyá:sǫh, Hnyá:gwaiˀ niwagehsyáoˀdę:, Ganyęˀge hó:no:ˀ niwago hwę joˀdę:, Hyéi: niyohwęjá:ge: neˀ dwagáhdę:gyǫ:, ahsęh niwáhshę: gei:niwago hsrí:yaˀgǫh hniˀ. Translation: Hello, my name is she makes nice tracks (She s a leader not a follower), I am of the Bear Clan, I 22

23 belong to the Mohawk Nation, my hometown is Six Nations, and I am 34 years young. I have been studying the Cayuga language for the last 7 years through various programs offered at Six Nations; Dwadewayehstaˀ Gayog o ho:no: and Ogwehoweh Language Degree. I recently started teaching grade 9 language at the S.T.E.A.M. Academy at the Six Nations Polytechnic Brantford Campus. I believe to fully revitalize our languages we need to start to explore other media sources of expression, which is why I jumped at the chance to translate a song. I believe it is important to give our young learners some new and relatable resources to study. ABOUT THE AUTHORS Josh Miller Josh was raised on Six Nations of the Grand River Territory. He is 20 years Old and is Turtle Clan of Cayuga Nation. Josh attended Jamieson Elementary/JC Hill through his elementary schooling. Josh graduated from Mckinnon Park Secondary School in 2014 and is currently enrolled in Mohawk College for Police Foundations. He is mostly known in the community for his time spent on the lacrosse floor with The Six 23

force. Davis Jacobs Davis is an Oneida, Turtle Clan of the Six Nations Grand River Territory.

24 Nations Rebels as well as competing at the National and World level. Josh is very active off the floor helping with camps, volunteer work for Keely Louise Hill Foundation and even doing some student work with the local police force. Davis Jacobs Davis is an Oneida, Turtle Clan of the Six Nations Grand River Territory. He is 19 years old, a graduate of Hagersville Secondary High School and will be attending Mohawk College in the fall of Davis has been around the Mohawk language throughout his life and attended Kawenni :io/gaweni :yo Private School, a Mohawk/Cayuga language immersion school, from grades JK to 8. 24

25 References LEARNING THROUGH THE MUSIC OF OUR PEOPLE Gray, Richard. Signing can help when learning a foreign language. The Telegraph. 18 July 2013, Accessed 3 Aug Henriksson-Macaulay, Liisa. Are musicians better language learners? The Guardian. 27 Fe. 2014, feb/27/musicians-better-language-learners. Accessed 11 Aug Haudenosaunee Confederacy, Accessed 3 Aug

26 This workbook is intended to be used with the accompanying cd. Graphic Designs by Davis Jacobs 26

28 Ontario Native Literacy Coalition P.O. Box 550, 16 Sunrise Court, Suite 407, Ohsweken, ON N0A 1M0 Telephone: ~ Toll Free: onlcxd@gmail.com ~

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