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Tlingit Conversation #3
Speakers are Gax̱daakashú Joe Hotch, Sháayi Éesh Smith Katzeek, and G̱uneiwtí Marsha Hotch. Recorded on October 31, 2007, at the Alaska Native Sisterhood Hall, Klukwan, AK, by Ljáaḵkʼ Alice Taff and Katrina Hotch.
Tlingit transcription by Shaag̱aw Éesh Devlin Anderstrom. English translation by Sháayi Éesh Smith Katzeek, Gax̱daakashú Joe Hotch, Shakʼsháani Marge Dutson, Kaséix̱ Selina Everson, with Ljáaḵkʼ Alice Taff. X̱ʼaagi Sháawu Keri Edwards and Ḵaachkoo.aaḵw Helen Sarabia. Edited by X̱ʼaagi Sháawu Keri Eggleston.
-áwé gé haa duteen a kaadé?
-do they see us (that way) because of it?
Hél haa x̱ʼeidu.aax̱ gé?
They donʼt understand us, do they?
Daa sá kagax̱tulaneek?
What are we going to tell?
Haa shagóon áwé, haa shagóon.
Our background, our background.
Góok ák.wé?
Go ahead?
Aaá.
Yes.
Shuxʼwáanáx̱,
First of all,
ax̱ sáni,
my paternal uncle, (opposite moiety uncle)
haa shukaadé wu.aadí haa shagóonxʼi,
our ancestors who have gone before us,
yáade áwé s na.átjin, yadali át
it was to here that they used to go, (it is) a heavy thing
a daa s x̱ʼagax̱la.aadí yá aan káxʼ.
when they were going to talk about it, on this village.
Áwé, aadé s sanay.áx̱ch, yéi áwé,
Then, you would hear them there, that was the way,
chush káx̱ yoo x̱ʼal.átk, tlél government haa jeexʼ yéi wutéeyin dleit ḵáa jeeyáx̱.
speaking on (for and about) themselves, we didnʼt have a government like the white folks have.
Tle yáa, Lingít, haa sháadehánxʼi áwé,
Then these, people, our leaders they are,
wooch x̱ánt has wuda.aatjín
they used to come together
yáa has du yátxʼi ḵa has du dachx̱ánʼiyán kagéi yís.
for the benefit of their children and grandchildren.
Yánde yaa s agux̱saneiyí yéi s yanaḵéich,
When they're getting close to the end (of the discussion),
«Kʼidéin yisané,
“Prepare it well,
yee yátxʼi ḵa yee dachx̱ánxʼiyán anáx̱ haa kg̱wa.aat yé.
where your children and grandchildren will come through.
Aag̱áa, hél lidzéeyi yéix̱ has yakg̱wa.aat,» yéi áyá,
And then, they wonʼt walk through a difficult place,” this is the way,
x̱a.áx̱jin, gwál wa.éich tsú, yéi ee.áx̱jin.
I used to hear it, maybe you as well, you used to hear it that way.
Yóotʼaa áwé ax̱ {x̱ánxʼ x̱ánt} x̱ánt {du.a- -aa} ugootjín.
That one, he used to come by me.
Aa, Sá Ḵuyei.
Uh, George Saunders.
Haa een sh kalneegín.
He used to tell stories to us.
«Aadé yee kg̱wawáat;
“You will come to the age;
yeewháanch, ḵaa ée kg̱ilatóow.»
you folks, you will teach others.”
Chʼu aax̱ kaya.áa yéi daax̱anéi nuch.
I am always doing an extension of that. (it has flowed forth from that)
Yéi áwé.
That is the way.
{Hél} Tlél kʼidéin x̱wasakú.
I don't fully understand/know it.
Chʼa aan ḵwá kax̱a.aaḵw.
But even so, I am trying.
Yá haa ítx̱ kei s nawadi aa,
These ones growing up after us,
yaa s anaskwéin,
they're learning it,
{chʼ-} chʼa...
just...
{Aadé- Aadé s-} Aadé s gug̱a.áat.
Theyʼre going to go there.
Ayáx̱ yaa s na.át dei.
They're already going the right way.
{Yeewháan} Uháan, haa tuwáadáx̱, ḵa yá
Us, because of us, and these
G̱uneiwtí ḵa i sée,
Marsha Hotch and your daughter,
aadé has du éede at dultoowu yé yá adátxʼi.
the way that things are being taugh to the, the children.
Á áyá, chʼa aadé s téeyin yé,
This is it, the way they used to be,
haa shukaadé ḵu.oo,
people who went ahead of us (ancestors, leaders),
ḵaa ée s altóowun.
they used to teach it to people.
Áyá,
So,
{ayáx̱ áy-} gúl ayáx̱ yaa ntoo.át.
maybe we are walking correctly.
Ayáx̱ áwé.
Thatʼs right.
Gúl ayáx̱ yaa ntoo.át.
Maybe we are walking correctly.
Yéi áwé
That's the way
haa een has sh kalneegín.
they used to tell us.
Aaá.
Yes.
Ldakát yéide yaa s sh kagalníkch. Yá
They told all kinds of stories. These
daḵkaadé has wu.aadí.
when they went to the interior.
Chʼa aadé yaa s na.at yéide has at x̱áa nuch, {yéi} yú.á.
They would always eat on their way toward where they are walking to.
Áyá, yeedát ḵu.aa,
But now,
car kát áx̱ tooḵoox̱.
we drive around on (in) a car.
Chʼáakw ḵwá chʼa yaa at ga.átjin.
A long time ago, though, (they) would just always walk.
Héł kʼidéin x̱wasakú yá sh kalneek.
I donʼt know this story well.
Chʼa ḵaa x̱'éix̱ x̱asa.aax̱í áyá {yaa} yaa yanx̱adláḵ.
I am just acquiring it as Iʼm listening to what people have to say.
«{Héen} Héende neey.á,» yéi haa daayaduḵáayin x̱á.
“You all go to the river,” they used to say to us, you see.
Akawutsóowu á, héende ḵukandunáach.
When itʼs slushy, people would be sent to the river.
{Hél hél a} Hél néekw has awuskú x̱á.
They didn't know sickness.
Aaá.
Yes.
Ḵúnáx̱ has latseenín, haa chʼáagu ḵwáanxʼi.
They were very strong, our peoples of long ago.
Tlagu ḵwáanxʼi
The ancient peoples
has latseenín.
they were strong.
Chʼa daa sá yéi s adaanéiyin,
Whatever they did,
wóosh tin,
together,
wóosh tin yéi s anasneich.
they always do it together.
Chʼa yéi á x̱wsikóo
Thatʼs just the way I know it.
Áyáx̱ áwé keenéek.
You're telling it right.
Yéi áwé.
That's the way.
Aadé too.áx̱ji yé shayadihéin aa tsú haa shukaadé wu.aadi aa.
The way we heard it, there are many, too, those that have gone before us.
Yan uwawádi aa yéi s yanaḵéich {yan} «A ítx̱ kei x̱at uwawát.»
The ones who have finished growing (elders) they always say, “I have grown up after it.”
G̱unáa s awuskoowú chʼa aan yéi s yanaḵéich.
Even though they know it they would say what they said.
A ítx̱ kei s uwawát.
They grew up after.
Yáa ḵaa yáa awuné áwé,
This respect for people, that is,
ḵúnáx̱ x̱ʼawlitseen {yáa} yá aan káxʼ.
it was very precious in this community.
«Lingít yáa ayaguné,»
“Respect people,”
yéi áyá, {«ḵa tlél-}
this is the way,
«tlél x̱'alayéil tin,» yéi áwé.
“and not with lies,” that is the way.
«Ayáx̱ sh kalneek yakʼéi,»
“Telling the truth is good,”
yéi áyá haa daayaduḵáayin.
this is what used to be said to us.
Áyáa,
Then,
haa tuwáa sigóo yá haa ítx̱ kei kaawadaa,
we want those that will grow up after us,
hásch áwé s awu.aax̱í
for them to hear
yáa
this
yóo x̱ʼatánk
language
ḵa yá aan yáa awuné.
and respect for this land.
Yéi haa daayaduḵáayin.
That's what we were told.
«G̱unayéide kawdayaayí,
“If it starts to change,
chʼa wáa sá ḵeenoogú,
whatever you do,
hél ayáx̱ ḵeenoogú,
if you don't do right,
yá aan yáxʼ áwé
on the face of this land
chʼéix̱ʼw yéi kg̱isanéi,» yéi áwé haa daayaduḵáayin.
youʼll put dirt,” that is what they used to say to us.
Yéi áyá.
That's how it is.
{Aa} Tlél haa tuwáa ushgú
We do not like
tlʼeex yá haa aaní yát wuxeexí.
any garbage to come to the face of our land.
Yáa
This
haa náḵ woogoot, Tom Jimmy,
he has left us, Tom Jimmy,
yéi yanaḵéijin,
he used to say,
«Yá Deishú Ḵwáan,
“The People of the End of the Trail [Haines],
chʼu haa yadook yáx̱ áwé yatee.
it is just like the skin of our face.
Shuxʼáanáx̱ yaa kundayéin át,
At the beginning when something is happening,
át kudayáaych chʼu l yáat kudayáayji,
something happens there before it happens here,
yá Tlákw Aan.»
this Klukwan.”
Aaá.
Yes.
«Kʼidéin neey.oo yá Haines, du yá tsú.»
“Keep it nice, this Haines, itʼs face also.”
Yéi áwé s haa shukoojeisʼín.
That's how they used to instruct us.
Yéi áwé {x̱w-x̱w-} x̱wasikóo.
That's how I know it.
Uh-huh.
Hél kʼidéin x̱wasakú ldakát át.
I don't know everything well.
Chʼa aan katoo.aaḵw nuch.
Even so, we always try.
Ayáx̱ hé keenéek yá
You're telling it right, this
wooch yáa ayudané.
mutual respect.
Dleit ḵáach tsú,
White people, too,
ḵúnáx̱ has {ax̱ʼa- asa-} x̱ʼalatseeni yoo x̱'atánk áwé.
that is a phrase that they highly value.
Wooch yáa ayudané.
Mutual respect.
Yá aan tsú.
This land also.
A yáxʼ yéi kg̱eenéi.
You'll put it on itʼs face also. (respect)
Ḵa yáa
And this
x̱áat ḵa yá
salmon and these
xóots,
brown bears,
chʼa daa sá dux̱aayí,
whatever is eaten,
áyá a yáxʼ at wuné tin,
with respect for it,
Aaá.
Yes.
yisateení hél l ushkʼidéin yakg̱isaḵaa {yéi s} yéi x̱'ayaḵáayin ax̱ éesh.
when you see it, you should not speak badly about it, so my father used to say.
Kʼidéin du éex̱ x̱ʼanataan.
Speak to it kindly.
Aag̱áa {eeg̱-} i eeg̱áa kg̱wasóo.
Then you will be blessed with it.
Yéi áwé.
That is the way.
Ax̱ at xʼaan hídi x̱án,
Near my smokehouse,
áx̱ yaa gagútch yá xóots.
it always walks along there, this brown bear.
A yáanáx̱ {yaa-} yaa gagútch.
He always walks past it.
Chʼu
Then
{daak} daak wugoodí áhé,
when he comes out,
du éex̱ x̱ʼax̱ataan nuch.
I speak to him.
«Eesháan x̱át,» yéi daayax̱aḵáa nuch.
“Poor me,” I say to it.
«Ax̱ dachx̱ánxʼiyán ḵa i dachx̱ánxʼiyán x̱ʼéis á yéi jix̱ané,» yéi s daayax̱aḵáa nuch.
“For my grandchildren and your grandchildren to eat I am working,” I always say to them.
Á tle ax̱ yáanáx̱ yaa s ga.átch.
Then they always just pass me by.
Yéi s awuskoowú, yá
If they know this, these
atyátxʼi,
children,
ḵúnáx̱ kei x̱ʼagux̱latseen
it will be very valuable
has awuskoowú.
that they know it.
Yáa tléixʼaa át x̱waagút
I went to the other one
{áa-t} áxʼ ḵaa ée dultóowu yé
where people are taught it
nisdaat.
last night.
Ldakát yú dleit ḵáa áyá
All of those white people
Lingít x̱ʼasheeyí ḵúnáx̱ has ashí.
they really sing the Lingít songs.
Chʼa hóochʼ á aadé x̱wsikoowu yé x̱á.
That is all of it, the way that I know it.
Aaá.
Yes.
Ḵa yáa
And these
ách ux̱ kei haa ux̱sateeyi át tsú chʼa ax̱ tuwáa sigóo a daa x̱ʼax̱wdataaní,
things that could ruin our lives, too, I just want to talk about them,
yá náaw ḵa yá sʼeiḵ.
this liquor and this smoke.
Á áwé
That is it
haa ḵusteeyí ux̱ kei agux̱satée
it will ruin our way of life
át yawdus.aayí.
if it is being turned to.
Át ax̱wdishée áyá, haa ítx̱ kei kaawadaa adátxʼi,
I hope, the children that are growing up after us,
ḵaa dachx̱ánxʼiyán,
peopleʼs grandchildren,
tlél átx̱ has awulyeix̱í.
that they donʼt use it.
Aag̱áa áwé s du ḵusteeyí yeikg̱wayáatʼ. Yéi áwé.
And then their lives are going to be long. That is the way.
Bible-ch yéi x̱ʼayaḵá,
The Bible says,
«I éesh ḵa i tláa x̱ʼéig̱aa inatí aag̱áa i ḵusteeyí yeikg̱wayáatʼ.»
“Obey your father and mother, and then your life will be long.”
Ayáx̱ áyá.
This is right.
Ayáx̱ áyá x̱ʼayaḵá yá Bible.
It speaks the truth, the Bible.
Yá
So
haa éesh ḵa haa tláa x̱ʼéig̱aa haa teeyí,
if we obey our fathers and mothers,
áwé
then
ha, tlél ushkʼé yá náaw ḵa yá sʼeiḵ.
well, itʼs bad, this liquor and this smoke.
Átx̱ jikawtooteeyí,
If we mixed it in, (into our lives)
kanax̱tuladéixʼi
letʼs be ashamed of it
yá {haa} haa ḵusteeyídáx̱.
from this life of ours.
Yéi áwé a daa x̱at tuwatee.
That is how I feel about it.
Ayáx̱ x̱á x̱ʼayeeḵá, ayáx̱ áwé.
You are speaking correctly, that is right.
Ayáx̱ áwé.
That's right.
[Phones ringing]
{Kei-} Wa.é, kei nawadi {aa- a- aa-}
You, when growing up,
i éesh tin, gwál i léelkʼu hás teen,
with your father, maybe with your grandparents,
yáa
this
shaa dikéede, jánu g̱áa, gwál, ḵa tsu,
going up the mountain, for mountain goats, maybe, and also
how you, kʼéx̱ʼaa teen, chʼu-
how you, with a gaff hook, then-
Hél has du een x̱wa.aat hé shaa daadé.
I didn't go with them up the mountain side.
{A yáanáx̱, hél} Hél ayáx̱ x̱at gulgé.
I wasnʼt big enough.
X̱áat g̱aa wtu.aadí ḵu.aa, ax̱ éesh tin,
When we go after fish though, with my father,
kʼéx̱ʼaa tin áwé.
it was with gaff hooks.
Tookʼéx̱ʼdi nuch yá g̱aat.
We always gaff it, the sockeye.
Chʼa school-dáx̱ yax̱ wutoo.aadí dáx̱ áyá,
Just after we leave school,
diyáade yan haa koodakʼéetʼch.
we always congregate on the other side.
Ldakát ḵútx̱ yax̱ shoowaxeex ax̱ een aa.
They are all gone now, my friends.
Yáa has du een kei x̱at nawadi aa.
These, the ones I am growing up with.
{Gúl hél aa oo-} Hél {aa} aadóo sá ḵoostí dei.
There's no one living now.
Wóosh tin áwé aadé ntoo.átch.
We go there together.
{G̱aat} G̱aat áwé tookʼéx̱ʼdi nuch.
We always gaff sockeye.
Ax̱ tláa x̱ʼax̱waawóosʼ, «Xʼoon sá i tuwáa sigóo?»
I asked my mother, “How many do you want?”
«Gwál jinkaat,» yú.á.
“Maybe ten,” she says.
{Chʼa-} chʼa jinkaat wutookʼéix̱ʼi áwé {jix̱w- jix̱w- ji- d-} jix̱wdanaaḵch.
When we have gaffed ten, I would quit.
Tléixʼaa hás has du éet x̱wadashée nuch.
I always help all of the others.
Wóosh tin áwé yéi jitoonéiyn.
We used to work together.
Yáa yeedát ḵwá {hél hél yéi} hél yéi x̱wateen de.
Now, though, I donʼt see it that way anymore.
Chʼáakw ḵu.aa wóosh tin, {ever-} ldakát át wóosh tin yéi daadunéiyn.
Long ago, though, together, we did everything together.
Uh, wáanáx̱ sáwé tlél yéi eeteen {du ée, chʼa i- a daa-}
Why donʼt you see that-
i toowóoch, wáanáx̱ sáwé?
why do you think that is?
{Hél hél kʼidéin-} Hél kʼidéin a daa yoo tux̱watánk.
I havenʼt really considered that.
Uh, a kayaa x̱ʼayakḵwadatáan yá
I will speak a little on it, this
yá jánwu lʼóon yú shaa shakée. {Á}
this mountain goat hunting at the mountain top.
A daa x̱ʼawdutaaní áwé,
When it is spoken about,
hél áwé «Gax̱too.áat yóo shaa shakéede áwé, jánu g̱áa.»
itʼs not, “Weʼre going to go to the top of the mountain for mountain goat.”
Tle aag̱áa áwé x̱ʼadunáḵx̱ wé x̱áat.
Then at that time, the people stop eating fish.
Tlél x̱áat dux̱á, wé a x̱éelʼich.
Fish is not eaten, because of itʼs slime.
Daak ḵukg̱wasgéedi yéi áwé duskóowun.
Somebody is going to fall is the way they used to know it.
Kashix̱ʼílʼk wé x̱éelʼ, ách áwé tlél ḵaa tuwáa wushgóon x̱áat.
That slime is slippery, thatʼs why
tlél ḵaa tuwáa wushgóowun x̱áat, útlx̱i ḵa chʼu ??? dux̱aayí
people didnʼt want to eat salmon, boiled fish, or even ???
tléixʼ yagiyee a shukát.
one day before (going mountain goat hunting).
Ḵa yáa ayateeni aa.
And this one that he sees.
Tlél {du yá-} chʼáagu yáx̱ wóoch een yéi jiduné yeedát ḵaa éesh x̱ʼéix̱ dus.aax̱.
Not like a long time ago do people work together now (or) listen to peopleʼs fathers.
{Yá} Yá dáanaa áwé
It is this money
ḵaa x̱ʼanaa yéi yatee yeedát.
itʼs peopleʼs way now.
Ḵaa éesh, ḵaa káak, ḵaa léelkʼw éet wudusheeyí,
Somebodyʼs father, somebodyʼs uncle, somebodyʼs grandparent, when they would help them,
neech káxʼ áwé du éex̱ dusheeyín chʼáakw.
they used to help them for nothing long ago.
Yeedát ḵwá, «Dáanaa gé ax̱ jeedé kakg̱eetée i éet x̱wadasheeyí?»
Now, though, “Are you going to give me money if I help you?”
Ách áwé a g̱unáa wtuwa.át yá ḵustí.
That is why we have started to veer away from this way of life.
Dáanaa tlákw shududzitee.
Money is always expected.
Chʼáakw ḵu.aa yéi s x̱ʼayaḵáayin,
Long ago, however, they used to say,
«I at x̱aayí yan keeylagaayí táakw niyís,
“When you have all your food ready for winter,
dáanaa yáx̱ yatee.
it's like money.
Chʼa dáanaa yáx̱ áwé yatee.»
It's just like money.”
Yéi áwé haa ée wdudlitóow uháan.
That is the way it was taught to us, us.
Yeedát ḵu.aa chʼa g̱óot yéide shóoxʼ at kawdiyáa.
Now everything is turned around.
Yéi áwé Dleit Ḵáa aayí "law" haa x̱ánt jikaawaxíx.
That is the way, the White Peopleʼs laws have pervaded our society.
Uh...
Uh...
Yéi áwé a daa yoo tux̱aatánk, x̱áach, yáa
That is the way I am thinking about it, me, this
aadé haa x̱ʼanaa yéi yateeyi yé.
the way that it is blocking our path.
Tláp! Áyá dei yóo x̱ʼadudli.átk.
Oops! Theyʼre already having a conversation.
Ḵutlaagú ??? yéi at x̱ʼayaḵáayin tlékg̱aa.
When she whispers ??? she used to say one person at a time.
Tatgé, a,
Yesterday, uh,
daa sáwé yéi daayeenei tatgé?
what were you doing yesterday?
Gútk sá?
When?
Tatgé.
Yesterday.
X̱át {tadi-} tatgé.
Me, yesterday.
X̱atá x̱á tatgé x̱átá.
I (was) sleeping yesterday indeed, I was sleeping. [Lingít tongue twister, called x̱ʼaklawáalʼi.]
Hél daa sá yéi daax̱ané.
I'm not doing anything.
Yan shuwjix̱íni, at x̱ʼéeshi yéi daané x̱á.
When it ended, putting up dry fish, you see,
x̱wadlisáa.
I rested.
I canʼt say it. She needs you to move closer. Youʼre too far apart. Youʼre too far apart.
Haandé wunú yáa.
Move over this way here.
[Multiple speakers]
Tatgé, {daa s-} daa sáwé yéi daa.eeneiyín?
Yesterday, what were you doing?
Át eeḵóox̱,
You drive there,
gwál i shát, um, du yéi jineiyídéi.
maybe your wife, um, to her work.
Uh...
Uh...
Neilxʼ áwé xʼúxʼ wóoshx̱ kax̱ajeil.
At home, I put papers together. (notes)
Daa sá a daa yóo x̱ʼakḵwataaní
Whatever I am going to talk about
áwé wooch kát koox̱ajeilch.
I put them on top of each other.
Aag̱áa áwé ax̱ yoo x̱ʼatángi,
And then my speech,
chʼu aadóoch sá questionx̱ wulyeix̱í a yís áwé xʼúxʼ ax̱ jeewú.
whoever has a question, I have a paper for it.
Yéi áwé wooch kanáade áwé, wooch g̱uwanáade.
Thatʼs the way, on top of each other, all different kinds.
Yá tléixʼ yateeyi át áyáa,
There is this one thing here,
tliyaatgé áwé Fish and Game,
the other day, Fish and Game
haa daa x̱ʼawditaan.
spoke about us.
«Tléixʼ nag̱atee hé Haines,
“Let it be one, Haines
Skagway ḵa Tlákw Aan.»
Skagway and Klukwan.”
Hél ayáx̱ haa yakoogé yáa Tlákw Aan.
We are not numerous enough here (in) Klukwan.
Chʼa uháan,
Just us,
sh tooltín, yéi áwé s x̱ʼayaḵá.
we take care of ourselves, that is what they say.
Only 90 people in Tlákw Aan, yóo áwé s x̱ʼayaḵá.
Only 90 people in Klukwan, they say.
Áwé,
So,
ax̱ shaantóo yéi woonei.
it happened this way in my mind.
yá ninety people-dáx̱,
from these 90 people,
fifty served in the military
from Klukwan.
Yéi áwé a daa yoo tux̱aatée.
That's the way I'm thinking about it.
Wáanáx̱ sáwé
Why is it
yáa haa jeedé yaa a káx̱ duchgéi?
that they want to keep it from us?
Chush x̱ʼeis yéi daatudaneiyí yá x̱áat.
When we put up this fish for our own consumption.
Shayadihéin.
A lot of it.
Haines {yá}, even if they have four hundred people,
in service, thatʼs not even a third of what
the population is, but here in Klukwan, 55 from 90
itʼs over half of Klukwan who have served in the military.
Thatʼs an argument that I have against Fish and Game.
Yéi áwé.
That's the way.
Yá tsʼootaat, wé
This morning, that
a kát x̱at seiwaxʼáḵw dei, ...xích,
I have already forgotten it, focus,
haa Lingít yoo x̱ʼatángi daat tuwaxích.
we are focusing on our Lingít language.
A daat x̱ʼanaytaan.
Speak about that.
Tsóokʼ.
More.
Ásígé x̱át gwá?
It seems itʼs me, perhaps?
{Yáa} Yáa
This
haa yoo x̱ʼatángi, haa Lingít yoo x̱ʼatángi,
our language, our Tlingit language,
átx̱ sitee.
it is important.
Átx̱ sitee
It is important
wooch ée tooltóowu.
that we teach each other.
Yáa
These
haa ítx̱ kei nawadi aa,
the ones that are growing up after us,
a káaxʼ áwé yaa s aga.áat.
this is what they are travelling by. (Like a guide)
Yá
This
map yáx̱ áwé yatee
it is like a map
yá haa yoo x̱ʼatángi.
this language of ours.
Hél ushikʼéiyi aa yoo x̱ʼatánk yóode dag̱átch.
The bad words, (words, phrases, insults) they crumble away.
Yakʼéiyi aa yoo x̱ʼatánk ḵu.aa, haa shukaadé yá.
The good language though, it is leading us.
Yéi áyá wooch ée dultóow.
That's the way people teach it to each other.
Uh, yan uwajáḵw i yéi jineiyí.
Uh, your work is perfect.
Yee kaax̱ haa toowú yakʼéi.
We feel good because of all of you.
Ldakát yeewháan,
All of you,
yáaxʼ,
here,
wooch ée yiltóowu,
as you are teaching it to each other,
aáa,
yes,
yakʼéiyi map áwé.
that is a good map.
Yánde yaa neeysanéin.
You're finishing it.
Haa toowú x̱á kei kwg̱akʼéi,
We will indeed feel good,
chʼa wáa sá haa naneiní,
if anything happens to us,
wutusakoowú,
that we know it,
yá map yee jeexʼ yéi yatee.
this map is in all of your possession.
Yá
This
haa yátxʼi kagéi yís ḵa haa dachx̱ánxʼiyán,
for the benefit of our children and all of our grandchildren,
{tlél}
hél g̱una.aa aan competition yáx̱ yéi daa.eeneiḵ.
do not treat another village like competition.
Ux̱ kei kwg̱atée yéi teeyí.
It will spiral out of control if itʼs that way.
Chʼu uháan, aadé wtusikoowu yé,
Just as us, the way that we know it,
a yáx̱ yaa neey.ádi,
if you are walking along it,
yánde kwg̱ajáaḵw.
itʼs going to be perfect.
Kʼe yáa
Like this
{yáa} yá shé,
this, for instance,
dei haa jeet {kakg̱wada-} kadutée.
they are giving us a path.
A yáx̱ yaa ntoo.ádi, ux̱ kei kwg̱atée uháan.
If we walk along it, we are going to be ruined.
Chʼa uháan, haa deiyí,
Just us, our path,
{a yáx̱}
a yáx̱ yaa ntoo.ádi,
if we walk along it,
yáa
this
yee ḵóo at latóowu yánde kwg̱ajáaḵw.
your teachers will be reliable.
Ḵa yáa adátxʼi,
And these children,
has {du} du toowú sigóo
they are happy
has ayawudlaag̱í
that they have acquired it
yá yoo x̱ʼatánk, yá
this language, this
Lingít yoo x̱ʼatángi,
Tlingit language,
ḵa haa ḵusteeyí.
and our way of life.
Uh...
??? x̱at teeyí,
When I am ???,
yéi áyá a daa yoo tux̱aatánk.
this is the way I think about it.
Ok.
Ok.
Lingít x̱ʼéináx̱ ák.wé?
In the Lingít language?
Yáa
This
haa aaní áwé tlákw
our land always
ax̱ shaantóoxʼ yéi yatee.
it's in my mind.
Haines-ixʼ áwé yéi x̱at yatee, chʼa aan áwé,
I live there in Haines, and even still,
tlákw ax̱ tuwáa sigóo
I always want
yáadáx̱,
from here,
a, ax̱ satú du.áx̱ji.
uh, my voice to be heard.
Yéi áwé a daa x̱at tuwatee, yá
That is the way that I feel about it, this
yá tlákw yagiyee haa ḵusteeyí,
our everyday lives,
daa sá wutoo.aax̱í yáadáx̱,
what we hear from here,
uháan tsú a tóoxʼ yéi haa yatee.
us as well, we are living inside of it.
A x̱oo.aa shákdé iyajée
You probably think some of them
tle áwé haa wligáasʼ has du náḵ, yáa
we migrated away from them then, these
haa x̱oonxʼí.
our relatives.
Tlél yéi utí ax̱ tundatáani.
My thinking is not that way.
Á tsú, {chʼa wáa n-} yáa Haines-ixʼ yéi x̱at yatee yéíxʼ dleit ḵáa x̱ooxʼ.
I'm living among the white people in Haines.
Chʼa aan ḵu.aa
Even still, though,
litseen yáade ax̱ tundatáani.
my thinking is still strong toward here.
Yéi áwé.
This is how it is.
X̱át tsú yéi x̱at yatee.
Me too, I am that way.
Yáaxʼ kéi x̱at uwawát x̱á.
I grew up here, you see.
Aáa.
Yes.
Ḵushtuyáx̱ wáa sá yaa at naneiní,
Regardless of whatever might be happening,
{kée kaa-} kéi x̱waḵúx̱ch yáade.
I come up here.
Chʼu uwayáa
It is as if
aadé s yax̱aatéen ax̱ éesh ḵa ax̱ tláa x̱á,
I can see their faces there, my father and my mother, you see,
Áyá
ḵa ax̱ húnx̱u hás.
and my older brothers.
Has du een at x̱axooní áwé tláakw x̱at daayaduḵáayin kʼé at kʼátskʼux̱ x̱at sateeyí.
When I was preparing to go out with them, I would get bawled out as I was just a little kid.
«Hél aadé haa een áx̱ nag̱eegoodi yé.»
“You canʼt go along with us.”
«Yáanáx̱ ikwsigénkʼi.»
“You are too small.”
Asg̱eiwú shóode yóo {kei xḵa} kei ḵaḵúx̱ch.
I always go up to gill net.
X̱áat x̱axásh nuch.
I cut fish.
{Chʼáakw} Chʼáakw áwé
Long ago
gán tooxaashí,
when we're cutting wood,
chʼa yéi haa jín tin x̱á.
just with our hands, you see. (By hand, with handsaws.)
Tláakw haa naneich.
We would get going fast.
Át x̱at nadux̱útʼjin.
I used to get pulled around.
Daa sá yéi daatooneiyí
Whatever we were doing
tatgé,
yesterday,
áwé s du tuwáa sigóo
they want
has awu.aax̱í.
to hear it.
{Chʼa yáa} Chʼa yáa ixkée át nax̱aḵúx̱ch.
I drive around down south of here.
Wáang̱aneens áwé {neil} neilxʼ ḵanúkch.
Sometimes I sit at home.
A daa yoo {x̱at} tux̱atangi nuch,
I always think about it,
wáa sá yaa at naneiní.
what is happening.
Wáa sá haa kg̱watée?
How are we going to be?
{Ax̱ tundataan} Ax̱ tundatáani,
In my thinking,
chʼa yeedát yáx̱ yaa at naneiní x̱á,
if things are just happening like they are now, see,
hél agax̱toosg̱eiwú dei.
we're not going to fish anymore.
Aadé yaa kandaxít.
That time is coming.
{Hél} Hél tlax̱ wugei wé x̱áat yá áa ká yú.á.
There were not many fish in that lake, they say.
A shookʼú á
Just less than half of them
has awsiteen.
they saw it.
Jée.
Gee.
Yáa
This
Fish and Game yáa héen táakde s na.átch.
Fish and Game, they go into that river.
Ldakát át
Everything
aax̱ kei s akajélch, yá
they take out of it, these
eggs, (fish eggs)
ḵa yáa x̱áat atx̱aayí.
and the fishʼs food.
Ách has aswóoch
They send it away
yú ixkéede.
down south. (To the states)
Ách áwé hél x̱áat ḵoostí dei.
That's why there's no fish now.
Aa, tléixʼ yateeyi aa áwé ax̱ tuwáa sigóo,
Yeah, thereʼs one thing that I want,
yá
this
táakw aayí x̱áat,
the winter fish,
chál {k-} kax̱áadi, those,
cache-fish, those,
miss-x̱ x̱alayéix̱, x̱át, a daa yéi jiné.
I miss those, me, working on them.
Ḵúnáx̱ ax̱ tuwáa sagóowun,
I really used to like it,
challkax̱áadi x̱akʼéx̱ʼdi kʼéx̱ʼaa tín. [this is wintertime fish that is stored whole in a cache and cut in spring; the meat is softer.]
I gaff those cache-fish with a gaff hook.
Ḵa yáa tléixʼ yateeyi aa,
And this one thing,
tlákw yagiyee,
every day,
yá Bible sh tóo x̱altóow.
I study the Bible.
X̱atóow.
I read it.
Aadé haa ḵusteeyí {á-} át koodiyaayi yé. [aw~oo is common with some Dry Bay and Yakutat speakers, many of whom have close ties to Klukwan.]
The way that our life came about.
Yéi áyáa
This is the way
tlákw yagiyee , tlél chʼas xáanaa
every day, not just evening
tsʼootaat, ḵa yá x̱ʼagáaxʼ,
in the morning, and this prayer,
tlákw sh káa x̱ʼax̱dagáaxʼ tsootaat kei x̱at wusgeedí,
I always pray in the morning when I wake up,
yagiyeexʼ ḵa xáanaa.
in the day time and the evening.
Yáa
This
wildfire, áa {yaa y-} x̱ʼaan yaxíx yé California,
wildfire, where the fire was moving around in California,
ḵa yáa
and this
earthquake áxʼ yéi yateeyi yé,
where there is an earthquake,
ḵa yáa
and this
séew.
rain.
Yáa yan uwawádi aa
These elders
ḵa yáa adátxʼi,
and these children,
has du éet g̱adasheeyi át has du kagéixʼ kg̱aháa.
something that can help them will come up to meet them.
Yéi áwé sh káa x̱ʼax̱wdagáxʼch.
That's the way I pray.
Yáade tlákw yagiyee.
Over here, every day.
{Yá} Ḵa yáat
And here
yá haa aaní aadóo sá yanóok,
(on) this land of ours, whoever is sick,
tlél chʼas hospitalxʼ yéi yateeyi aa, neilxʼ yanóogu aa,
not just the ones that are at the hospital, the ones that are sick at home,
has du káa x̱ʼax̱dagáaxʼ.
I pray for them.
Yéi áyá yatee ax̱ ḵusteeyí tlákw yagiyee.
This is the way it is, my life, every day.
X̱wasikóo
I know
ax̱ Aanḵáawuch áwé,
it is my Lord,
ax̱ jeet ḵux̱ uwatée ax̱ x̱ʼaséigu, gwál nasʼgidahéen.
he gave it back to me, my life, maybe three times.
Tléixʼdahéen yá Army tóoxʼ yéi x̱at teeyí,
One time when I was in the army,
yáa
this
bridge a kanax̱ yan wulishóo yáa
across a bridge extended this
railroad.
A kát x̱at seiwaxʼáḵw ax̱ password-í.
I forgot my password.
X̱at wuduwa.éexʼ «Aadóo sá wa.é?» a kát x̱at seiwaxʼáḵw.
They yelled at me, “Who are you?” I forgot it.
Ax̱ satú ḵwá s aseiwa.áx̱.
My voice, though, they recognized it.
They already pulled their gun, and they said, "No, thatʼs Joe."
They knew me by my voice. Who? Who could it be but God
that saved me? And the other one was when my boat sunk with me.
My father, Victor, used to tell me,
«Aadé ḵukg̱aháa i Aanḵáawu kg̱ee.éexʼ.
“The time will come when you call on your Lord.
Church-x̱ nagoot.»
Go to church.”
Thereʼs going to be a time when youʼre going to call on God. And when my boat was sinking just the bow was out of the water, God helped me. And that saved me. He heard me. A tender that never used to go out before 12:00 in the afternoon, I yelled out about 5:00 in the morning. Dark, fall time. Here comes the tender. And the first thing I thought was
Kooshdaaḵáa.
River Otter Man.
I didnʼt want to get it on there. I just let it go. But I was getting weaker and weaker. I had that little life jacket on. And pretty soon they saw me getting too weak. They threw their ring. And I got in there. I had no other choice but to get in there. The beach was pretty close. But uh, they hoisted me up on deck and I just froze. Just like that on deck. And that was the second time. And the third time was that fishing again. I was, a, down by Seduction Point and the radio was saying, "Coast Guard is coming. You better check your lights." I went up; my light was burned out on top and I crawled up my boom. Fell over and hit tmmmmmm, thatʼs all I heard. And I just reached out and I was like I had a tire right to the side of my boat. And I put my arm through the tire. And there was a boat that was going by. And he could see me but he didnʼt stop by. Same way with the boat when it sunk with me, there was a, a boat fishing a little ways up past me and they heard me but it was too dark so they didnʼt want to go and come to rescue me. But, I really miss that winter fishing. Maybe Iʼll talk to my grandson, see if he could get me some fish this winter if thereʼs any in the river.Hooo, my timeʼs going
Wé chalkax̱áadi
That cache-fish (wintertime fish)
táakw kanáx̱ áwé
in the winter
wé ḵóok yíkxʼ kaduchákx̱.
they put it in a box.
táakw kanáx̱, uh, gwál,
in the winter, uh, maybe,
March, aag̱áa áwé
March, at that time
yaa klaléich aag̱áa áwé duxáash.
it starts to thaw and at that time it is cut.
Yáa
This
chalkax̱áadi.
wintertime fish.
Aag̱áa áwé,
And then,
yax̱ shayadutéex̱.
it is hung up.
Yá a xáasʼi ḵwá dikéenax̱.áa kdusyáaych
The skin, though, it is spread out on the top side
shuxʼáanáx̱ {yaa-}
at first
gax̱dusxoogú.
when theyʼre going to dry it.
Aag̱áa áwé yá a tuhéeni ḵwá a tóotx̱ yei déich.
At that time, the moisture drains down out of it.
Ách áwé yéi, {tlél} tlél yóo.
That's why itʼs this way, not that way.
Ách áwé
That is why
áwé a xáasʼi dikéenax̱.áa kdasyéix̱, gwál
the skin of it is put on the top side, maybe
one day x̱ʼáanáx̱.
for one day.
Yáa kʼwánsʼi tín áyá dus.éex̱, kʼwánsʼi tín.
They cook it with those potatoes, with potatoes.
Tlél ḵwá tle yá x̱áat tin chʼa yóokʼ áwé dus.éex̱ wé kʼwánsʼ.
But not with the fish at the same time, just right away those potatoes are cooked. (separately)
Yáa x̱áat súg̱aa {chʼa áxʼ, aa}
Before the fish
chʼa á áa.
just it, there. (just the potatoes)
Wé a kaahaagú...
Those fish eggs...
Daa sá?
What?
A kaháagu, x̱á.
Its eggs, you see.
Yáa popsicle yáx̱ áwé dux̱á táakw.
It is eaten like a popsicle in the winter.
Ultʼéexʼch.
It freezes.
Aag̱áa áwé dutáaxʼ, wé
And then it is chewed, that
kaháakw.
fish eggs.
Wé a shaayí.
The head.
Chʼa g̱óot gíwé dus.ee, {tlél}
Itʼs maybe cooked differently,
wooch g̱uwanáade wududzikóo aadé at dus.ee yé.
many different ways are known, the way it is cooked.
Tlél tleiyeekaadé dus.ee. [contraction of «tléixʼ yeekaadé»]
It is not cooked only one way.
Different families know how to cook it different ways.
Yéi áwé. X̱at x̱ʼawdixwétl.
Thatʼs it. Iʼm tired of talking.