Cree - Learning Metaphors

Illustrative Example of Learning

Illustrative Example of Nêhiyawêwin (Plains Cree) meaning of Learn

Nêhiyawêwin (Plains Cree) is a language of animacy. As Elmer Ghostkeeper says, “the world comes alive in Cree.” Nouns in English like river, lake, tree, forest are considered animate living beings. Each word has so much more meaning than we ascribe in English. For instance, the moon is the entire living season for when it occurs, not just an object in the sky. Pat Diagneault (co-author), states that all Nêhiyawêwin learning is governed by the smudge. And with ceremony and smudge restoration for Nêhiyawak and all beings is possible.

All Nêhiyawêwin learning is governed by wâhkôhtowin, which means being in relationship, kinship. It encompasses many ideas including sâkihitowin (loving one another), wîcihitowin (helping each other), sitoskatowin (coming together in an ethical space), wîtaskîwin (living in peace and harmony), manâtisiwin (having mutual respect), miyotehewin (being generous), tapateyimosôwin (having humility), tipeyimisowin (having freedom and self-determination). Pat asks," how can we parallel these two ways of teaching and learning?"

Root Metaphor

Kiskinwahamwa – trying, imitating, watching, noticing something

Etymology

Learning, kiskinwahamápatam is about trying, imitating, watching, noticing, looking on to learn something. Learning, kiskinwahamâkosiwin is about being taught, teaching oneself, teaching each other, being a student at school, doing homework, and the system of education. Learning is the responsibility of the learner. Teacher and learner outdoors, with the smudge

Teacher and learner outdoors, with the smudge

Kiskinwaham means making available (describe/point out/highlight) features/pieces for noticing. The first part of the phrase, Kiskin, means to break things into pieces. Waham is an action that helps make something (pieces) available for noticing by any or all the senses. Kiskin is found in phrases like kiskinoham one marks it, one guides, one points out, kîskinêw – one breaks if off (by hand). Waham is found in phrases like aswaham – one waits eagerly for it, one catches it as it drips, pawaham – one threshes it, one dusts it off, itwaham – one points it out, oyahan – one shapes or repairs it, âkwaham – one covers it up, kawaham – one chops it down, nawaham – one chases after something in a canoe, sîwaham – one sweetens it, tawaham – one slashes, something open (as a path), tâwaham – one hits the mark, yîwaham – one grinds it fine, âsowaham – one crosses something by canoe, sikwaham – one mashes/crushes it, takwaham - one crushes it, one adds something to it. You can put this phrase with anything, like dog, and it will mean that that dog teaches.

Teacher-Learner (click arrow for more info)

Teaching-Learning (click arrow for more info)

The words learning and teaching, kiskinwahamâkosiwin and kiskinwahamawêw are almost same words which shows the interdependence and reciprocity between them.

Teaching, Kiskinwahamawêw, is about being with something and pointing, describing, and exposing features of that something to someone.

Teaching, Kiskinwahamâkêwin, is a process of education, lessons, instructions Phrases about teaching

kiskinwahamâtowin ᑭᐢᑭᓇᐧᐦᐊᒫᑐᐃᐧᐣ teaching one another, learning; education
kiskinowâsohtawew ᑭᐢᑭᓄᐋᐧᓱᐦᑕᐁᐧᐤ one listens to their teaching
kiskêyihtamohêw ᑭᐢᑫᔨᐦᑕᒧᐦᐁᐤ one makes s.o. know (it); one makes (it/them) known to someone
kiskinohamaw ᑭᐢᑭᓄᐦᐊᒪᐤ Point out the way for him.
kiskinoham ᑭᐢᑭᓄᐦᐊᒼ one marks something; one guides something; one highlights something
kiskinohtahew ᑭᐢᑭᓄᐦᑕᐦᐁᐤ He shows him the way.
kiskinohtahew ᑭᐢᑭᓄᐦᑕᐦᐁᐤ one guides her/him or orients her/him where to go
kiskinowâcihêw ᑭᐢᑭᓄᐋᐧᒋᐦᐁᐤ one decorates someone to be seen; one puts a sign on someone to be known
kiskinowâcihew ᑭᐢᑭᓄᐋᐧᒋᐦᐁᐤ one decorates her/him

Phrases about learning

kiskinowâpahtam ᑭᐢᑭᓄᐋᐧᐸᐦᑕᒼ one learns by watching something , one looks on to learn something
kiskinowâpahkêw ᑭᐢᑭᓄᐋᐧᐸᐦᑫᐤ one looks on at people to learn
kiskinowâpahkewin ᑭᐢᑭᓄᐋᐧᐸᐦᑫᐃᐧᐣ the act of imitating in order to learn
kiskinowâpiw ᑭᐢᑭᓄᐋᐧᐱᐤ one observes, one learns by observing
kiskinowâpamew ᑭᐢᑭᓄᐋᐧᐸᒣᐤ VTA one imitates her/him in order to learn, mimic
nêhiyawi-kiskinwahamâkosiw ᓀᐦᐃᔭᐃᐧ ᑭᐢᑭᓇᐧᐦᐊᒫᑯᓯᐤ one learns Nêhiyawêwin, Nêhiyawêwin ways; one attends Nêhiyawêwin school
kiskinwahamakosiw ᑭᐢᑭᓇᐧᐦᐊᒪᑯᓯᐤ He is being taught. He's learning. He is going to school
kiskinowâpamêw ᑭᐢᑭᓄᐋᐧᐸᒣᐤ one learns from watching someone, one learns from observing someone; one imitates someone, one uses someone's tactics; one watches someone's example
kiskinowasihta ᑭᐢᑭᓄᐊᐧᓯᐦᑕ Listen carefully, so that you'll know it after
kiskinowasihtam ᑭᐢᑭᓄᐊᐧᓯᐦᑕᒼ He listens carefully to an example
nisitootumowin (understanding and meaning)

Knowing (click arrow for more info)

Commentary (click arrow for more info)

Pat’s story about all Nêhiyawêwin learning being governed by the smudge has similarities to Wilson’s (2008) notions of all research as ceremony. As Pat explained, when learning occurs in the presence of ceremony (i.e. smudge) then the learning leads to good things and a good future for all beings. Maybe all learning is ceremony too. When I (Krista) first started my journey of learning what learning means in Nêhiyawêwin at Maskawcis, I was not able to start until we began a ceremony. I was told the ceremony protects everyone and ensures that the intent will be true. Perhaps this was foreshadowing this entry on learning. I have learned that Nêhiyawak embody conceptual metaphor theory. It is understood that every word calls forth a network of understandings and other words. This makes any translations to English grossly inadequate.

In Nêhiyawêwin, understanding is emphasized, and the phrase nisitootumowin (understanding and meaning) is a central concept in learning. The root itootu in nisitootumowin relates to a person doing. So, nisitootumowin (understanding and meaning) provides the sense that learning by interactive doing is interconnected with understanding The interactional view of the world is the link between the self and others that includes the totality of life, the environment, and the universe.

It is believed, awâsis (A child is a little being who shines) should be involved in everything the family is engaged in, of course, at an age appropriate level, so that children could learn through these experiences. Children were taken to ceremonies and in the traditional education system children were always around family members of a variety of ages so they could learn from others. It is important to give children a variety of experiences so they can learn about the world in diverse ways. Repetition is a key technique of Opikinawasowin and taking the time to give very detailed instructions to children is important. These experiential teachings were reinforced through story and ceremony.

Opikinawasowin – the lifelong process of growing a child (click arrow for more info)

A Nehiyaw child is ever growing in a changing world. Life is a natural growth process like a seed that begins life in the Earth and then returns back full circle to the Earth. Death is a new beginning of the next journey since our spirit never dies. Opikinawasowin occurs with ceremonies, customs, and traditions to cultivate observation skills in children (Makokis et al., 2020b). Children learn by experiencing everything their family is engaged in, including ceremonies and customs. With a variety of experiences, children learn about the world through diverse ways. Key techniques of teaching include gentleness, repetition, taking time to provide detailed instructions, and storytelling (Dorion, 2010). Makokis et al. (2020a) explain that in opikinawasowin, there is a duty to help each child connect with the four sacred elements of life (askiy (earth), yotin (air/wind), iskotew (fire), and nipiy (water)) through each of the seven stages of a child’s growth through adulthood.

Miyawâta – happy stage (infant-7)

Awâsis A child is a little being who shines; ᐋᐧᓭᓯᐤ wâsêsiw (it shines bright)

The Miyawâta stage begins before conception as the ancestral Grandmother’s help the spirit prepare for their human journey. The spirits have chosen the family and community where the child will experience love and their gifts will be honoured. When they are born their grandmother sings to welcome the child into the world. Other important ceremonies, including a spiritual naming ceremony, contributes to the child’s health, happiness, spiritual to human transition and development.

Kayiwati – fast stage (7-14)

The Kayiwati stage is when a child is considered to be more human than spirit and begins to walk, run, and discover the world around them. They become less attached to their caregivers and more independent. As a child experiences their first steps on Earth, they might have a walking Out Ceremony where the community comes to pledge their support of the child and the family.

Notes: kayawatisow – he is very active, capable

Ayahpatisi - wondering stage (age 15-21)

In the Ayahpatisi stage a child is curious and learning about how they are related to people and how to be respectful and listen. This is a key time of language development. As the child in this stage participates in the community and ceremony, they learn their role in it.

Notes: ayapatisiw – he cannot keep still or cannot stay in one place

Tâpwêwin – truth stage (age 10-?)

During the Tâpwêwin stage, boys and girls go through rites of passage and are no longer considered children. They are given responsibilities. When boys make their first kill to provide for the community, they are honoured with a feast and a ceremony. At this age they may have experienced a Vision Quest through a Fasting Ceremony or a Sundance Ceremony. They now have responsibilities to be a provider. A girl’s rite of passage occurs at their first moon-time. During this time, they are housed with female Elders who teach them about healthy relationships, boundaries, and the responsibility of keeping their bodies in a balanced stage. During this stage boys and girls are taught how to be respectful of and have healthy relationships with other people, animals, plants and the land.

Kiseyitamowin – decision-making stage (age 21-28)

The Kiseyitamowin stage is when a person recognizes their own individual gifts after learning from many people, experiences and teachings. This is when they decide how they are going to use their gifts to serve the community. Knowing one’s gifts is knowing one’s role.

Ayawâwasoing – planting stage (28-35)

This is when one moves into relationships, maybe have children, and learn that it is their responsibility to raise children in the ways they’ve “been taught with all the protocols, teachings, ceremonies, relationships and responsibilities” (Makokis et al., 2020a, p. 6). Culture, language and stories are important in this time, so they can be passed to future generations.

Kakehtawewin – wisdom stage (around age 49)

After gaining experience in all the stages, one’s role becomes sharing their experiences with others. Kisêyiniw is a caring, loving, gentle old man. Nôcikwesiw is an old woman who has filled her home with love and good experiences. At this stage, one is the storyteller to guide the next generation. When they pass, the becomes ancestors who prepare new spirits for their journey.

Bibliography (click arrow for more info)

------- We are grateful for the initial teachings of Cardinal-Rattlesnake, B., Rattlesnake Johnson, H., Moonias, M., Saddleback, J. & Saddleback, H. Thank you as well to Miskanawah and Pat and Patsy Diagneault for the weekly classes in Cree. The lessons are a beautiful experience in what learning means in Cree. Thank you also to Dr. Aubrey Hanson for her encouragement. This entry was partially supported by the Werklund Ptarmigan Indigenous grant.

Please cite this article as:
Francis, K., Davis, B., Elliott, M., Diagneault, P. & Diagneault, P. (2025). “Cree” in Metaphors of Learning in Different Languages. https://doi.org/10.11575/8B7N-V637 . https://learningmetaphors.com

⇦ Back to Map
⇦ Back to List