Michif is a language of relationships – relationships to the Creator, to others and to Mother Earth that encompasses all living things. Because of this interconnectedness, Michif is a rich and complex language that emphasizes kinship, nature and spirituality. The grammatical structure of Michif highlights the relationships between humans and their environment with its focus on animate and inanimate nouns. Many objects considered inanimate by the general public are considered animate and have a spiritual value in our culture.
Languages that are used in an area for a long period of time develop regional differences in pronunciation, grammar, and vocabulary. Variations of Michif dialects were widely spoken in Western Canada therefore it is natural that regional variations in Michif are still prevalent. The type of language spoken in a certain area is called a dialect specific to that area.
For information on where Michif is spoken in Canada see https://www.statcan.gc.ca/eng/start
Dialects
Dialects are varieties of a language that differ in pronunciation, vocabulary and grammar. In addition, some Michif words are spelled differently from one group to another. People speaking different dialects of a language are usually able to communicate with each other because the dialects are similar enough that they can understand each other because there are still many common elements in the spoken language. Michif is an oral and written language and can be represented using the Standard Roman Orthography.
The following is an example of the two dialects used in Saskatchewan.
| Dialect | Region |
|---|---|
| ‘cree michif - y’ | Northwest Saskatchewan |
| ‘french michif’ | Southern Saskatchewan |
The Cree Michif is spoken in various northern communities such as Ile a la Crosse, Beauval, Buffalo Narrows, Turnor Lake, Green Lake, Pinehouse, Jans Bay, Cole Bay, etc. The French Michif dialect is spoken in southern communities St. Louis, Duck Lake, Batoche, etc.
Reading Cree and Michif
Pronunciation Key
a is like “u” in but api – sit i is like “i” in ill iskwêw – woman o is like “oo” in book ospwâķan – pipe e is like “e” in elf la bwet – a box â is like “a” in father âstam – come ê is like “a” in made or closer to long ayênânêw – eight “e” sound in front of a “y” î is like “ea” in eat (doesnʼt need macron sîsîp – duck miyo – good (prefix) when followed by a “y”) ô is like “oo” in boo ôhô – owl å is like “a” in apple la pwål – stove c is like “ts” in bits cîskwa – wait k is like “c” in cats kiya – you ķ is like “g” in go kîsiķaw – day/daytime j is like “s” in illusion Jîsos – Jesus rr is rolling “r” sound larrâto – rake ň is not stressed – nasal sound lʼ påň – bread (usually at the end of a word) ő is like “o” in octopus lî jőň – reeds ʼ (apostrophe) letterʼs sound before it is pimohtî = (pʼmohtî) – walk elongated or two consonants are said together omitting the vowel sound {in pronunciation of a word} following an entry means there is an animate and inanimate version with the animate version being first * an asterisk means words listed first are Michif terms All other letters are the same as the English pronunciations or are very close.
Instructional Strategies
Oral Communication
Michif 10, 20, 30 emphasizes the development of the oral communication skills learners need to understand and interact with others, to express themselves clearly and with confidence, and to use the various media to communicate their ideas. Development of oral language provides the foundation that enables learners to learn to read and write. Listening and speaking are inseparable in real-life situations, these skills are developed together in the classroom.
Learners perform more successfully when they have an adequate “listening period” before they are expected to communicate in Michif. Strategies such as (facial expression, body language, pictures, intonation, context, and familiar words) are developed to deduce the meaning of new words and to make sense of the spoken language.
Learners benefit from numerous opportunities to use Michif for real purposes and in real situations. For example, learners should be provided with opportunities:
- listen to Michif spoken by live and recorded voices, and by people of different ages in a variety of contexts;
- discuss subject matter, reading materials, personal concerns and interests;
- prepare and archive oral presentations;
- role-play in dramatization and simulations;
- conduct surveys and interviews; and
- develop an appreciation for all cultures.
“Indigenous storytelling is rooted in the earth. Years upon years of a kinship with the land, life, water and sky have produced a variety of narratives about intimate connections to the earth. In a call and response lasting through time, First Nations peoples have experienced a relationship of give and take with the natural world” (Circle of Stories, Many Voices. n.d.).
Oral tradition has been the most important method of passing on knowledge and information from one generation to the next. Oral tradition has been the means of communication by which First Nations cultures along with many other cultures have survived throughout the years. Each time the traditional Indigenous narratives of the Michif people are shared, the audiences learn something about the beliefs, values, cultures and the way of life practiced by a group of people in past generations. This is how cultural knowledge is passed on and shared with others. Narratives were used to help explain the creation of plant and animal life, and to help explain natural phenomenon that otherwise could not be explained. Many narratives were used to teach lessons, to entertain and to help listeners learn about the traditional Michif way of life.