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This 1884 text, a one-of-a-kind dictionary of the Abenakis language, provides English translations of both words and phrases, as well as an etymology of certain place names and a pronunciation key.
A young boy whose legs have been surgically removed is caught at home alone when a fire breaks out in his house.
The original edition of this important grammar of the Abenaki language was first published in 1884 by Joseph Laurent (Sozap Lol Kizitgw), chief of the Indian village of St. Francis, P.Q., Canada. Its full original title was New familiar Abenakis and English dialogues, the first vocabulary ever published in the Abenakis language, comprising: the Abenakis alphabet, the key to the pronunciation and many grammatical explanations, also synoptical illustrations showing the numerous modifications of the Abenakis verb, &c.: to which is added the etymology of Indian names of certain localities, rivers, lakes, &c., &c. Today the Abenaki language is seriously endangered and is only spoken by a few elders in Southern Quebec, although there is an active interest in its revitalization. It is a member of the Algonquin family of First Nations (Native American) Languages and is related to a number of languages spoken, or once spoken, in New England and Eastern Canadian."
This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1884 edition. Excerpt: ...fair; let us sail. Aha! we are sailing very fast. Sam, steer well; look out for the rocks. It blows harder and harder; and the sea runs higher and higher. Ah! the waves come in. Take down the sail. It will be dreadful; let us go towards the shore, lest we perish. Is there a river near? A small river comes in near here; we will fly there. Steer for that place, Sam. Now we are out of danger. A dreadful time! See, how the lake looks! We will perhaps be long wind-bound here. Let us pitch the tent here, boys, it will rain; it is cloudy. It is raining now. Bring in our luggage. We must start early in morning, if it is fine weather. 12. Usual conversation between two Indians, when they meet together in their hunting ground. Halloo! halloo!! I am glad to see you, how do you do? I am very well, and you? I am very well, thank you. What luck have you had? I have been very lucky this week. I have caught twenty beavers and five otters. Did you catch any minks? I have caught sixteen. I have also killed a bear. Was he fat? Very fat. And you, what luck have you had? How is your ground? is there plenty of beaver? Not much; but there is plenty of moose. How many moose did you kill? Twenty-two. Well, that's very good. You must have also caught few beavers. Yes, I have caught ten. Now, tell me when you intend to go down. I think I shall go down sometime next week. I wish I could get ready by that time, so as to go home with you. If you like to come down with me, I will wait for you at L6ng Lake. That's all right. Now let us part. Good-bye. Grood-bye, take care of yourself. EXAMPLES SHOWING THE TRANSPOSITION OF WORDS IN THE ABENAKIS LANGUAGE. Some blue ribbon, Waldwigek silki, or: Silki walowigek. I have some ribbon, JSFwajdnem silki, or: Silki n'wajonem....
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This is a reprint of Henry Lorne Masta's important work on the Abenaki language, first published in 1932. Abenaki is a member of the Algonquian family and is spoken in Quebec and neighbouring US states. There are few native speakers, but there is considerable interest in keeping the language alive.
A wide-ranging, multidisciplinary look at Native American literature through non-narrative texts like lists, albums, recipes, and scrapbooks Kelly Wisecup offers a sweeping account of early Native American literatures by examining Indigenous compilations: intentionally assembled texts that Native people made by juxtaposing and recontextualizing textual excerpts into new relations and meanings. Experiments in reading and recirculation, Indigenous compilations include Mohegan minister Samson Occom's medicinal recipes, the Ojibwe woman Charlotte Johnston's poetry scrapbooks, and Abenaki leader Joseph Laurent's vocabulary lists. Indigenous compilations proliferated in a period of colonial archive making, and Native writers used compilations to remake the very forms that defined their bodies, belongings, and words as ethnographic evidence. This study enables new understandings of canonical Native writers like William Apess, prominent settler collectors like Thomas Jefferson and Henry Rowe Schoolcraft, and Native people who contributed to compilations but remain absent from literary histories. Long before current conversations about decolonizing archives and museums, Native writers made and circulated compilations to critique colonial archives and foster relations within Indigenous communities.