ana kâ-pimwêwêhahk okakêskihkêmo-wina: The counselling speeches of Jim Kâ-Nîpitêhtêw Ed., trans., and with aglossary by Freda Ahenakew and H.C. Wolfart (review)
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Notice bibliographique
Résumé
BOOK NOTICES 483 within the standard varieties ofEnglish. Muthmann's dictionary is based on British standard pronunciation; American pronunciations are given only in parentheses , and not systematically. Especially users more familiar with American English should be aware of this fact and check related subsections when looking for a specific word ending. In cases of variant pronunciations within and across British and American English, such as [i] and [a] in unstressed syllables, the 'more common form' (xvi) is given. Since it was not always clear to me which variant is considered more common (e.g. priv[i]te orpriv[s]tel) this policy can occasionally cause some irritation. I can therefore only recommend to follow M's own advice to always 'take a look at an alternative pronunciation' (xvi). In sum, this well-made dictionary is a wonderful new research tool which provides easy access to morphologically and phonologically relevant data. [Ingo Plag, Universität Hannover.] ana kâ-pimwêwêhahk okakêskihkêmowina : The counselling speeches of Jim Kâ-Nîpitêhtêw. Ed., trans., and with a glossary by Freda Ahenakew and H. C. Wolfart. (Publications of the Algonquian Text Society/Collection de la Société d'édition de textes algonquiens .) Winnipeg: University of Manitoba Press, 1998. Pp. ix, 390. Ahenakew and Wolfart's edition ofspeeches made by kâ-pimwêwêhahk, a monolingual speaker of Plains Cree, is the fifth volume in a series that presents Cree language discourse with accompanying apparatus. These eight speeches, kakêskihkêmowina 'counselling discourses', were recorded between 1987 and 1989 when kâ-pimwêwêhahk, in his early 80s, was a senior member of the Council of Elders at Saskatchewan Indian Cultural College, Saskatoon. A & W call kâ-pimwêwêhahk's discourses 'sermons ' that are examples of instructional, formal public speeches about the sacred rituals (viii). Chs. 1-4 are homiletic in character, says W, each beginning with an apologia in which the speaker claims he speaks not at his own initiative nor on his own authority but at the urging of those who called on him and as instructed by older and wiser ones (141). In Ch. 1 (46-57) kâ-pimwêwêhahk expresses his concern for Cree young people and talks about ways to preserve for them, and through them, Cree worship ways. In Ch. 2 (58-67) he tells what spiritual practices and rituals one should follow and instructs his audience on how it should properly think about itself in relation to the Creator and other living things. In Ch. 3 (68-87) kâ-pimwêwêhahk speaks about the importance of knowing the Cree traditions, of knowing thereby what being Cree means, and of handing down this knowledge to their descendants because 'we will not always be here on earth' (85). In Ch. 4 (88-99) he warns that Cree parents and grandparents are failing to teach their children and grandchildren Cree traditions, rituals, and beliefs; as a result, young people turn to non-Cree influences and are in danger of losing their 'Creeness'. Chs. 5-8, says W, are primarily narrative and documentary , representing the 'cumulative memory of communal experience and the collective knowledge of the proper conduct of ritual' (142). In Ch. 5 (100-105) kâ-pimwêwêhahk instructs the audience on the role of the pipestem as a 'witness' to treaty negotiations between Cree and the 'Queen's representative '. In Ch. 6 (106-19) he narrates the story of the 1876 treaty negotiations, dramatizing the dialogue between white and Cree negotiators and illustrating the role of the pipestem as a sacred object that witnesses and requires one's truthful speech. In Ch. 7 (120-133) kâ-pimwêwêhahk discusses the importance oftobacco, cloth, and sweetgrass offerings, fasting, lodges, dances, pipe-holding and -pointing rituals, the role of the pipe server, and curative herbs and practices. And in Ch. 8 (134-37) he tells a story that humorously dramatizes the absurd actions, in rituals and healing practices, of Cree who are ignorant of the traditions and their meanings. kâ-pimwêwêhahk's speeches are printed in Cree syllabic typography in one section (1-44) and in romanized Cree orthography and English translation...
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Prédiction distillée sur la base complète
Imitation des enseignantsNi prévalence calibrée, ni vérité terrain. Validation humaine à venir. Apprise à partir de 10 348 étiquettes directes de Codex et de 10 348 étiquettes directes de Gemma. Le mode candidate est l'union des têtes enseignantes seuillées; le consensus est leur intersection. Ces sorties portent le statut machine_predicted_unvalidated et ne sont ni des étiquettes humaines ni des étiquettes directes de modèles de pointe.
Scores Codex et Gemma par catégorie
| Catégorie | Codex | Gemma |
|---|---|---|
| Métarecherche | 0,001 | 0,000 |
| Méta-épidémiologie (sens strict) | 0,000 | 0,000 |
| Méta-épidémiologie (sens large) | 0,000 | 0,000 |
| Bibliométrie | 0,000 | 0,000 |
| Études des sciences et des technologies | 0,000 | 0,000 |
| Communication savante | 0,000 | 0,000 |
| Science ouverte | 0,000 | 0,000 |
| Intégrité de la recherche | 0,000 | 0,000 |
| Charge utile insuffisante (le modèle a refusé de juger) | 0,001 | 0,000 |
Scores machine (provisoires)
Les deux têtes enseignantes du modèle étudiant, lues sur ce travail. Un score ordonne la base pour la relecture; il n'affirme jamais une catégorie, et le statut de validation accompagne chaque rangée tel quel.
Scores de référence d'un modèle non mature (critères de maturité non atteints, 7 itérations). Un score ordonne; il n'affirme jamais une catégorie.
score_only:v0-immature-baseline · tel quel depuis la passe de notation : score_only signifie que le nombre peut ordonner les travaux, et qu'aucune étiquette de catégorie n'en découle