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CBC
7 days ago
- General
- CBC
Reclaiming the language: Indigenous community in Sudbury connects through lost and forgotten words
Social Sharing Surrounded by the sounds of nature on N'Swakomok sacred grounds, a group gathered recently to speak, learn and bring the words of their ancestors back to life during a language camp. "Being here back home on the land is so meaningful it resonates from within," said Amelia McComber McComber, the Cultural Resource Coordinator for the N'Swakomok Native Friendship Centre, has both Kanien'kehá:ka (Kahnawà:ke) and Anishinaabe roots (Aundeck Omni Kaning First Nation). She said organizing the event for the community was important for her. "The potential of being here and learning the language on the land among known speakers, it's truly a gift," said McComber She said that it is through understanding her community's interconnectedness with the earth and all the beings that surround them that the language of her people — Anishinaabemowin — is truly brought to life. "Nothing we do is in isolation, we are always informed by seven generations behind us and we are impelled to consider the seven generations to come," said McComber McComber said she is standing on the shoulders of her ancestors who fought hard to pass on knowledge to the future generations. "That's what was taken. But it didn't get destroyed. So when I can come out on the land, and share with the people, and grow with the people, I am doing my part to keep the culture alive," said McComber Among the many community members that gathered on the sacred grounds was elder Margaret Biidaanakwat. She was raised on Manitoulin Island on the Wiikwemkoong unceded territory and many see her as someone who speaks fluent in Anishinaabemowin. But Biidaanakwat said she sees herself still as someone who still has so much to learn. "When I was young, this would have been in the 60's, my father would say at that time that we are speaking slang. New words come in and people are no longer able to speak the language." said Biidaanakwat. She said a great deal of their belief system was lost due to colonialism. "I hope that the native people who are young learn the importance of having that language, of having that sacredness that's within the language," She added for as long as their are people coming and ready to learn, elders like herself will continue to sit and pass on the knowledge for years to come. "That is what this is, a spiral of life, our life, our culture that is held within the language,"
CBC
16-06-2025
- Entertainment
- CBC
Music to a baby's ear
Passing strength onto little ones through song Your browser does not support the video tag. Pause by Candace Maracle CBC Indigenous Jun. 16, 2025 Among some nations, when a baby is born they are sung into this world. In Haudenosaunee culture, seed songs or chants have been a way to welcome babies. For other Indigenous peoples in North America, lullabies are a way to calm both mother and baby, and other songs for children pass on important lessons. They're steeped in the history and strength of the nations they come from and continue to evolve today. ADVERTISEMENT Kanahne Rice is Kanien'kehá:ka (Mohawk) from Kahnawà:ke, just south of Montreal. Singing with her three-year-old daughter, Ienoronhkhwa'tsherenhá:wi, is a part of their daily routine. 'Throughout my pregnancy I sang her this one lullaby that really only comes to me when I really need it,' said Rice. 'Anytime I needed it after that, when she was here with us, I sang her the song and it just calmed both of us right down and just made me feel so grounded and connected to, you know, Spirit,' she said. Seed songs originate from the Haudenosaunee Creation story, Rice said. Skywoman sang them to the seeds she brought with her from Skyworld to help them grow. At the same time, these songs helped to uplift her mind from loneliness. Baby song Some mothers sing these songs to give thanks for their life-sustainers, fertility and to calm and uplift mother and baby, she said, prenatally and during post-partum care. 'It's a really important part of the healing and that transitional process to becoming a mother. And lullabies and seed songs are really there to uplift our spirits and continue that knowledge,' said Rice. Still meant to serve this purpose today, seed songs are also considered lullabies. But they're sacred and not to be shared outside of the culture. Singer/songwriter Bear Fox, who is Kanien'kehá:ka from Akwesasne, on the Ontario-Quebec-New York state border, said seed songs 'are like ceremonial songs and we don't sing them publicly.' 'It's just something for us to connect to those seeds with and those songs that we learn are so ancient,' she said. 'And we want to carry it on and keep those songs for ourselves because the seeds will recognize it.' Bear Fox wrote a lullaby that can be shared called Baby Song. In 2001, a friend who was about to become a grandmother for the first time asked her to write a song to welcome her grandbaby into the world. 'So I sat down and I wrote what I would say to my own babies,' she said. She said for parents who don't speak Kanien'kéha (the Mohawk language) fluently, Baby Song is a good way to introduce the language to their newborn. The lyrics thank the baby for being alive and remind them to walk a good path in life, to respect themselves and that they'll be loved forever. Robert Munsch's children's book Love You Forever was translated into Kanien'kéha with the lullaby Baby Song accompanying its release. It's a cherished favourite in Haudenosaunee communities. Teioswáthe, a singer from the Mohawk Nation at Akwesasne said, 'I've heard of a lot of families using it for the birth of their babies and it's really nice to hear that.' Songs that teach Other traditional songs for children are meant to impart a lesson. Lois Suluk-Locke, an Inuk singer and storyteller from Arviat, Nunavut, said she learned a lot of legends and traditional songs from her father. images expandA performance in Arviat, Nunavut. Among her favourites is a story about two orphaned sisters who shapeshift into different natural beings and elements finally becoming thunder and lightning. 'I believe it is to teach people you treat orphans and people with respect because you never know what they will become,' she said. Suluk-Locke said instilling lessons about responsibility or setting boundaries is an important aspect to their songs and legends. 'It is pretty dangerous up here so we tell scary stories,' she said. 'Keep off the ice, don't go venture out and the importance of a community of raising everyone's child as your own.' Song of resilience The Muscogee Nation of Oklahoma has a lullaby rooted in the tragic history of the Trail of Tears. Pipe Nocv was created by Muscogee mothers during the forced removal of Native Americans from their homelands in the southeastern part of the United States to Oklahoma. Eli Rowland-Chang, director of the Muskogee Language Program in Okmulgee, Okla., said she knows a version of the lullaby by heart. 'The forced removal for the Muskogee people is known as Nene Istemethlketvn, which means the road of suffering,' said Rowland-Chang. 'They would circle us in firearms and cannons and that would scare - basically the idea was to scare our people into not going anywhere, running off, fleeing during the night.' images expandThese are close-up images of Johnnie Diacon's mural that depicts the long journey of his people, the Muscogee, along the Trail of Tears. The mural is at the Museum of Native American History in Bentonville, Arkansas. Within that circle, mothers created lullabies to sing to the sound of the bugle horn the military played. 'We still sing this song today, even now,' said Rowland-Chang. 'And it represents not just like a beautiful lullaby song for us, it represents the strength of our Muskogee women and their ability to create positivity and hope and find resilience in times of extreme hardship to get our people through.' 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