Nov/Dec Fall/Winter 2015 YÉSAHobsn.org/2015/wp-content/uploads/2014/09/May_Jun-2016...2014/05/09 · SPECIAL POW WOW EDITION Yésah (The People) Powwow st annual Occaneechi Saponi

Nov/Dec Fall/Winter 2015

May/June 2016 Spring/Summer Issue

Tribal Administrator. . . . . . . . . . . . . 1

Pow Wow Etiquette. . . . . . . . . . . . . .2

All About Pow Wow. . . . . . . . . . . . . 3

Fry Bread. . . . . . . . . . . . . . . . . . . . . .4

2016 Pow Wow Items. . . . . . . . . . . .5

In The News. . . . . . . . . . . . . . . . . . . .6

Occaneechi History. . . . . . . . . . . . . .7

Who Are We? . . . . . . . . . . . . . . . . . .9

Tutelo-Saponi Language . . . . . . . . 12

Upcoming Events . . . . . . . . . . . . . . 15

TRIBAL VISION

Occaneechi Band of the Saponi Nation will be a unified and self-reliant

tribe.

TRIBAL

MISSION STATEMENT

The Occaneechi Band of the Saponi

Nation is continuously committed to the preservation, protection and

promotion of our history, culture and traditions; while providing social,

economic and educational resources, opportunities and services that will

contribute to the well being of the tribal community.

YÉSAH

For Our People By Our People

Inside This Issue SPECIAL POW WOW EDITION

Yésah (The People) Powwow

The 31st annual Occaneechi Saponi powwow will be on June 11

& June 12, 2016 at the tribal grounds located at 4902 Dailey

Store Road, Burlington, NC.

The OBSN feels the powwow is the place where people can

express feelings and beliefs of spirituality and healing.

Healing comes from the drum and is considered the “heart

beat” of the people. At the powwow, the singers with their

drums sing songs that carry messages to stir the spiritual

awakening of the people who are present. Dancers often find

regeneration of the spirit from the healing power of the drums

that has always been the central focus of the powwow culture.

We believe the spirit lives within the people. The powwow

additionally allows native people of all tribes to come together

to socialize in a native world environment.

We please come out and enjoy this cultural event.

Woman Who Stands Tall


YÉSAH

This publication is produced by the

Occaneechi Band of the Saponi

Nation (OBSN), Tribal Council.

Wanda Whitmore-Penner

Editor

DEADLINE DATES:

Dec 15 (Jan/Feb)

Feb 15 (Mar/Apr)

Apr 15 (May/Jun)

Jun 15 (Jul/Aug)

Aug 15 (Sep/Oct)

Oct 15 (Nov/Dec)

Mailing Address:

Occaneechi-Saponi Tribal Office

P.O. Box 356

Mebane, NC 27302-0356

Tribal Office Phone #:

(336) 421-1317

Tribal Office/Tribal Grounds:

4902 Dailey Store Road

Burlington, NC 27217

Tribal Office Email:

[email protected]

Newsletter Email:

[email protected]

Copyright © 2016 by the

OBSN Tribal Council.

TRIBAL COUNCIL

Tony Hayes, Chair

Sharn Jeffries, Vice-Chair

Vickie Jeffries, Tribal Administrator,

Secretary-Treasurer

Keshia Enoch

Tammy Hayes-Hill

John “Blackfeather” Jeffries

Beverly Payne

Calvetta Watlington

May/June 2016 2 Spring/Summer Issue

Powwow Etiquette

1) Dress and act appropriately. Hot pants, halter tops, swimwear, profanity and making out have no place at powwows. If you are going to dance anytime other than open intertribal, wear your regalia.

2) The seating around the Arena is reserved for dancers in regalia. Seats with blankets, shawls or regalia items on them are taken and should not be bothered. DO NOT sit on someone else's blanket unless invited.

3) Bring your on seating. Remember that the seating immediately around the Arena is for dancers only.

4) Pets should be left at home. The Arena is a sacred place from the time it is blessed until the powwow is over. At no time should pets be allowed in the Arena.

5) Listen to the Master of Ceremonies. He will announce who is to dance and when. Most powwows conduct intertribal in which the public may partici-pate. Check with the Arena Director for more information.

6) Pictures should NOT be taken during Veterans Songs, Flag Songs, prayers or any other time announced by the Master of Ceremonies. If you wish to photo-graph a dancer in regalia, ask first.

7) Respect the Head Man and Head Woman Dancers. Their role entitles them to start each song or set of songs. Please wait until they have started to dance before you join in. In some traditions, it is considered improper to pass the Head Man or Woman Dancer within the Arena.

8) Show respect to the Flag, Honor and Veterans songs by standing until the song is completed. 9) Some songs require that you be familiar with the routine or have special eligibility rules in order to participate.

10) Most powwows are non-profit and depend upon donations, raffles, blan-ket dances, etc. for support. Donations are encouraged as a way to honor some-one. Any participant can drop money onto the blanket to aid in the powwow ex-penses.

11) Respect the traditions. Never intentionally touch another dancer’s regalia, person or property without permission.

12) If you wish to ask for a special song from a drum, talk to the Area Di-rector first and make sure the Master of Ceremonies is informed. It is traditional to make a gift (monetary or otherwise) to the Drum for special requests.

13) Before sitting at a drum, ask permission from the Head singer. Do not touch a drum without permission.

14) If at any time you are uncertain of procedure, etc., please check with the MC, Arena Director. They will be glad to help you with your questions.

15) Alcohol, recreational drugs and firearms are prohibited at pow-wows.

16) If you see a lost feather, or you yourself drop a feather, do NOT pick it up. Notify the Arena Director immediately.

REMEMBER YOU ARE A GUEST! HAVE FUN! EVERYONE IS WELCOME!

mailto:[email protected]

mailto:[email protected]


What is a Native American Pow Wow? A pow wow (also pow-wow or powwow) is a gathering of North America's Native people. The word derives from the Narragansett word powwaw, meaning "spiritual leader". Pow Wows are the Native American people’s way of meeting together, to join in dancing, singing, visiting, renewing old friendships, and making new ones. This is a time method to renew Native American culture and preserve the rich heritage of American Indians. The powwow begins with the Grand Entry. This is the entry of all the people entering the arena. This originally was a parade through the town the powwow was in. Even today in some powwows, these parades are still held. During the Grand Entry, everyone is asked to stand as the flags (colors) are brought into the arena. The flags carried generally include the U.S. Flag, Tribal Flags, the POW Flag, and Eagle Staffs of various Native Nations present. These are usually carried by veterans.Native Americans hold the United States Flag in an honored position despite the horrible treatment received from this country. The flag has a dual meaning. First it is a way to remember all of the ancestors that fought against this country. It is also the symbol of the United States which Native Americans are now a part. The flag here also reminds people of those people who have fought for this country. Following the veterans are other important guests of the powwow including Tribal Chiefs, Princesses, Elders, powwow organizers and other dignitaries. Next in line are the men dancers. The men are followed by the women dancers. Once everyone is in the arena, the song ends and a song is sung to honor the flags and the veterans (see below). After a prayer, the dancing resumes, usually with a few round dances. After the round dances, intertribal dancing songs are sung and everyone dances to the beat of the drum. Read more: http://www.powwows.com/what-is-a-pow-wow/#ixzz47psd8ghG The Drum The drum is not just a musical instrument. To Native people, it holds great cultural and symbolic power. They believe the drum has a life of its own, as well as its own powerful spirit. The drum is the heartbeat of the Native American Nation. It carries the heartbeat of Mother Earth and calls the spirits and nations together. The drum is referred to as both the instrument and the group of people gathered around it to play and sing. It is central to all powwow ceremonies. It makes the dancers want to move. The better the drum, the easier it is for the dancers to get excited about their performance. The drum is considered sacred and is to be treated with great respect by anyone who comes in contact with it. The spiritual center of a Powwow is THE CIRCLE; a place to be respected and honored, it is a sacred place that is blessed by a spiritual leader. The circle is entered only from the East (where there is an opening) and dancers travel in the same direction as the sun.

Dances & Songs Flag Song—Nearly every tribe has composed a flag song, dedicated to the men and women who have served in the armed forces in various wars. These songs are the Native American equivalent of the National Anthem; all stand and remove caps/hats as the song is sung. The flag song is usually followed by a veterans honoring song.

Veteran’s Song—A song to honor all those who have been in the

armed services, and especially those who have

fallen in battle. The singers sing a special honoring song to which only veter-ans and sometimes their families may dance. All other dancers and spectators stand in silence during the Veteran’s Song.

Male Traditional Dancers combine drama and grace to tell their stories. Their dances are primarily those of the warrior hunting or searching for enemies. Regalia is made from natural material and is not as brightly colored as other dancers. Always stand during the traditional dancing, it shows honor and respect.

Women's Traditional Dance is sometimes called straight danc-ing. Like men's traditional, there are many regalia variations. Howev-er, regalia is usually made from natural materials like buckskin or cloth. A colorful fringed shawl is sometimes carried over one arm, and feathered fan is usually carried in the other hand. The female traditional dancer has a very dignified look. Her movements are slight but regal. Always stand during the traditional dancing, it shows honor and respect.

Male Fancy Dancers wear heavily beaded regalia adorned with brightly colored feathers. Often, they use face and leg paint. Many carry a dance stick, hoops or other items in their hands. Fancy dancers are known for their stamina, high jumps, quick footwork and beautiful regalia.

Female Fancy Shawl Dance is similar in style and brightness to men's fancy dance. The women's fancy shawl dance is the newest form of dancing and was first practiced by northern tribes. The principle feature of this regalia is the brightly colored shawl worn over the shoulders. The long fringe hanging from the shawl's edges flies around the dancer as she jumps and spins to the music.

Grass Dance Grass Dance evolved from an Omaha warrior society. The boys regalia is unique because it has almost no feathers. Regalia consists of a shirt and trousers with fringe attached. Today, the fringe is made of long pieces of colorful yarn; originally the fringe was made from the long prairie grass native to this part of the country. Legend says, before beginning a powwow (wacipi), young boys were sent out to tramp down and smooth tall grass in the area of the celebration. They tied the grass onto themselves and imitated the swaying movement of the grass as the breeze blew across the prairie.

Jingle Dress Dance Jingle Dress Dance has been termed 'jingle' for the metallic clacking noise the dress makes when in movement. Traditionally, cones shaped from chewing tobacco lids were positioned on masterfully-designed dresses. Originally, the jingle dress dancers were called upon to dance for a sick or injured community member; the dance was revered a healing dance.

Read more: http://www.stjo.org/site/PageServer page-name=culture_powwow_styles


http://www.powwows.com/


http://www.powwows.com/2011/07/native-american-information/


http://www.powwows.com/what-is-a-pow-wow/#ixzz47psd8ghG

http://www.powwows.com/what-is-a-pow-wow/#ixzz47psd8ghG


FRY BREAD TIME

1 cup all- purpose flour

1 teaspoon baking powder

1/8 teaspoon salt

1/3 cup hot water

Oil for deep frying

In a small bowl, combine the flour, baking powder and salt; stir in hot water to form a soft

dough. Cover and let stand for 30 minutes.

Divide dough in half. On a lightly floured surface, roll each portion into a 6-in. circle.

In a skillet fry bread in hot oil for 2-3 minutes on each side or until golden brown; drain on paper

towels. Sprinkle with powdered sugar or honey.

Woman Who Stands Tall




The t-shirts and hats are 15.00

Colors for the t-shirt are black or white.

Hats are black with turquoise stitch

Meaning of the Three Arrows

The use of three arrows is documented by John Lederer in his 1669 journeys among

our peoples in the Piedmont of Virginia. He stated that the Saponi used three arrows

as their symbol. Later, in the Treaty of Peace with Virginia and the Saponi Nation,

the treaty specifically says that the Saponi Nation would provide three Indian arrows

on a yearly basis as a symbol of being Tributaries and their allegiance with the British



This year at the Annual 2016 Executive Networking Conference, W. A. "Tony" Hayes, Occa- neechi

Tribal Chair- man, President and CEO of TRANCAS, LLC and former CEO of the North Carolina

Indian Economic Development Initiative (NCIEDI) was awarded the 2016 "Advocate of the Year

Award" for his ongoing support of American Indian, Minority and Small business- es across NC. This

event was held in Char- lotte, NC this year. (April 13th - April 15th, 2016). Most of us have a con-

nection to the sponsors and community partners that support this event. The following link has a list of

those supporters. http://www.theinstitutenc.org/index.php/training- events/executive-networking-

conference/2016-executive-networking- conference/sponsors

During National Women's Month (March 2016), Beverly Payne, Occaneechi Tribal Council Member and Former Tribal

Chairperson was asked to do a presentation featuring the life of Sallie Rae Harris, born a slave and thru the emancipation

become a free slave. She is featured in the Hillsborough Museum as Saponi. Here is an excerpt from Judge Beverly

Scarlett's (descendant) narrative of Sallie Rae Harris (the last paragraph of the narrative is very powerful)...."During the

early 1900s I must leave my loving husband and precious children. I collapse as I forge blackberries with my youngest

children, Julia and Martha. As I asked, my ponytail is cut and placed it in the family Bible. I believe I have taught my

children well. I taught them to always keep the family together and to honor our ancestors and our children. I rest peacefully

knowing I have given them the wisdom of my ancestors-know thy self. I teach my children to always keep the family

together and to honor our ancestors and children. I teach my children to love each other no matter what the color. My

http://www.theinstitutenc.org/index.php/training-events/executive-networking-conference/2016-executive-networking-conference/sponsors






© Lawrence A. Dunmore, III

The Brodie Martin Schooling Case

On May 4, 1946 the Guilford County Board of Education heard evidence in the complaint alleging

that the children of Brodie Martin were not eligible to attend the Bessemer “White“ School because

they were Negroes. Three days later, the County Board of Education decided to appoint a committee to

make an independent investigation of the Brodie Martin schooling matter.

On May 8, 1946 the Greensboro Record published a newspaper article about the Brodie Martin

children schooling case. In the article, Mr. Martin claimed that he was of Indian blood, his mother

and father were of White and Cherokee Indian blood and that his family stemmed from that section of

the state where Croatan Indians were prevalent. The Board of Education then began an independent

investigation.

The Board of Education visited the Pleasant Grove (Texas) section of Alamance County and the Snow

Camp section of Chatham County May 27th to inquire as to the racial background of Brodie Martin

and Lettie Epps Martin. Fifteen to twenty people were questioned as to the ancestry of Brodie Martin

and Lettie Epps Martin and of their racial status before they moved to Guilford County.

At a meeting of the School Board on June 1st, Lettie Epps Martin appeared and showed to the

committee certain photographs of her children and grandchildren. She offered those photographs as

evidence on the question of the racial status of her children.

On June 15, 1946 the Board of Education met in the Office of the Superintendent of County Schools

to decide the Brodie Martin case. The School Board passed a resolution that found the Brodie Martin

children to be Indian and which allowed them to attend the Bessemer School. The resolution noted

that the evidence gathered in Pleasant Grove and Snow Camp as carefully weighed and was found to

indicate that the Martin family had no Negroe blood.

They were judged to be Indian in spite of the fact that the children's ancestors for three generations

were known as colored people and accepted that status. The Board said that they were Person County

Indians.

A Charles Kimball petitioned the House of Burgess for payment for interpreting for the Occaneechi

and Saponi Indians on May 27, 1730.

In June of 1733 the Saponies and Nottoways made peace and included the Tuscaroras of North

Carolina. The generational warfare between these Tribes was finally ended. The colony gave the

Saponies leave to live with the Tuscaroras but promised them land in Virginia along the Roanoke river

if they ever desired it.

Moments in Occaneechi History


Moments in Occaneechi History continued...

On May 26, 1748 - Brunswick County, Virginia deed from John Person to John Jefferson (Jeffries) of

220 acres on the north side of Cattail Creek.

In May of 1753 in a Brunswick County Court action, "The action of trespass, assault, and battery

brought by John Pompey and Ann his wife against John Vaughn is dismissed being agreed."

On June 23, 1763 Joseph Haithcock sold 50 acres of land in Northampton, County, North Carolina.

On May 25, 1781 Jacob Jeffries enlisted in the 10th Regiment of the colonial forces of Virginia and

served as a private until he left the services on this date.

On May 19, 1835 William Stewart made his pension application for his service in the Revolutionary

War from Westmoreland County, Pennsylvania.

On May 25, 1842 the case of Parker Jeffries vs. Ankeny et al. went to the Ohio Supreme Court.

Mr. Jeffries won his case. It was a landmark case involving the right to vote of free persons of color. The

Court found Mr. Jeffries to be of Indian and White ancestry and identified his mother, grandparents, and

great grandparents as being Indian.

In May 1860 Abner Burnett was arrested a second time for violating the Black Codes for carrying a

firearm. He plead not guilty, was convicted a second time, but was fined only five cents by the Orange

County Court. Later that year, Abner Burnett was listed as Indian in the Federal Census for Orange

County, North Carolina.

On June 14, 1866 Andrew Jeffries signed and affixed his seal to his will in Alamance County North

Carolina.

On May 7, 1901 a death certificate for Thomas Guy was issued by the Indiana State Board of Health

which identified him as being Indian and about 75 years of age. Two days later, a Declaration for a

Widow's Pension was filed by Adaline Burnett Guy for her husband Thomas Guy's Mexican War service.

On June 24, 1918 Martin's Chapel Church was burnt down by Jim Wilson.

On May 10, 1997 the Grand Opening of the Occoneechee State

Park Visitor Center took place during the Fifth Annual Occoneechee

State Park Heritage Festival & Pow Wow. Many dignitaries from the

State of Virginia attended the opening of the historic diorama which

told the history of the Occaneechi- Saponi people from Pre-Colombian

times until the present.




The Saponi Nation Treaty of 1713:

An Interpretation of Virginia’s 1713 Treaty with the Saponi Peoples

Did you know that our ancestors were signatories to at least three treaties with the colony of Virginia and Great Britain?

Did you know that we had very specific rights under those treaties, some of which may still be valid today?

In upcoming issues of the Tribal newsletter, you will find an overview and discussion of the 1713 Treaty of Peace with

Virginia and Great Britain with the Saponi peoples. These discussions will contain overviews and explanations of key

sections of the 1713 treaty as well as earlier Treaties of peace with our ancestors from the years 1677 and 1680. These

interpretations are based upon my review of these treaties and will be broken into several segments. I hope they will be

informative and allow us to better understand our past and treaty rights as provided according to these treaties.

It could be said that the Treaty of 1713 with the Saponi, Occaneechi, Tutelo and Stuckenox (Eno and Shakori) Indians was

written with the long-term goal of detribalizing the signatory tribes. Our ancestors were viewed by some English and

Virginians as nuisances as the colony continuously expanded all around these so called “tributary Indians or tribes”. After

Bacon’s rebellion in 1676, many of the Virginia and North Carolina Tribes (there was no colony or state border in 1677

when the first treaty was signed) were forced to become tributaries to the colony of Virginian in order to end the violence

and slave raiding being committed against them by Nathaniel Bacon and hos cohorts. As tributaries, they had to subject

themselves to English dominance and in many ways ceded their sovereignty.

Under the terms of the 1713 treaty, there were 11 articles which addressed the rights and responsivities of all parties under

the treaty. In this issue, I will review the introduction to the Treaty and as well as Article I and part of Article V of the treaty.

Relevant Treaty Provisions

Treaty of Peace

Concluded on the one part by the honorable Alexander Spotswood her Majesty’s Lieutenant governor and commander in Chief of the Colony and Dominion of Virginia, and in behalf of her Majesty’s said Colony; and on the other part by Tawkeesokha, Hoonthy of the Saponies, Nehawroose in behalf of the Hoonthymihà of ye Stukanox Indians, Chawco in behalf of the Hoonthy of the Ocioneechee Indians and Mawseeunthey, Hoonthy of the Tottero Indians. Done and signed at Williamsburgh the 27th of February 1713. Whereas the several Nations of Indians aforementioned have for some years past lived as Tributarys to her Majesty’s government of Virginia and inhabited a small tract of land on Maherine River, which is now encompassed by English settlements: And it being found that the too near Scituation of the said Indians to the other inhabitants doth reason frequent disputes and controverseys between them, and is also inconvenient for the hunting by which the said Indians alone subsist. Whereupon, the aforesaid governor of Virginia being desirous to remove the said inconveniency’s, and to settle the said Indians in a manner more serviceable for the Security of the inhabitants of Virginia, and more beneficial to the Indians themselves hath at the desire of the said Indians, and with an intention to cultivate that good disposition which they ex-pressed for embracing the Christian faith concluded this present Treaty, with the advice of her majesty’s Council of this colo-ny in the following terms.

Article I The Said Nations of Indians shall from henceforth continue Tributaries to her Majesty of Great Britain, and her Successors, Under the subjection of the Government of Virginia.

Who Are We? Where Do We Come From? The Origins of the Saponi Nation—Part II




Article V There shall be set out and assigned for the settlement of the said Nations of Indians, who shall hereafter be deemed as incorporated into one Nation a tract of land upon the Southside

of James River above the inhabitants equal to six miles square, whereon they may build a fort and make improvements for the conveniency and subsistence of their families. And moreover, all the unpatented lands between James River and Roanoke shall be assigned for the hunting grounds of the said Nation and of the Nottoways to be divided between those two Nations as the Governor shall hereafter think fit. And if it shall happen that the lands on James River be at any time hereafter taken up and pa

tented by her Majesties subjects as high as the present intended Settlements of said Indians, so as it may thereby become necessary to remove the said Indians to a further distance, a Tract of like quantity of Land shall be new laid out and assigned for their habitation, and sufficient satisfaction made

for such improvements as they shall leave behind them. But the said Indians shall not sell or alienate any part of the lands so to be assigned for them, the same being hereby intended to remain in common to them and their posterity. And all Sales or leases thereof made by them to any Englishman upon what consideration so ever, are hereby declared to be contrary to this Treaty.

Originally, the reservation was to be set out along the James river in the area of what is now Richmond, Virginia. However, Governor Spotswood decided that he would move the location of the reservation to the Meherrin River after the James River reservation locale and surrounding area was abandoned by our ancestors. This treaty provided our ancestor’s with a 36 square mile reservation. Six miles square can be interpreted to mean a square plot of land that measures 6 miles on each side. There were to be no restrictions on our use of the land within the reservation boundaries except for the 2,000 acres referenced in the article that will addressed in more detail in a future segment. The land was inalienable and could not be bought, sold or leased by anyone. The reservation was intend-ed to be held in common for all future generations of Saponi people.

As the Treaty itself states, the colony of Virginia was expanding and it was anticipated that the Saponi reservation (initially to be located on the James River but later placed in what would become Brunswick County, Virginia on the Meherrin River), would eventually become surrounded by the colony and would then need to be once again relocated further to the west of the colony. As the colony and White settlements moved west, the Saponi reservation was to be moved further west ahead of them. The Saponi were intended to serve as a buffer and trade resource with Western tribes. It could even be surmised that if the treaty were honored by Great Britain and Virginia, eventually the Saponi peoples would have been absorbed into the colonial society. Sadly, this was never allowed to play out as the treaty was at first neglected, then ignored and eventually invalidated by the colony of Virginia and land hungry colonists (some of whom had been charged per the treaty with protecting the Saponi peoples).

Future editions of the newsletter will address our treaties in more detail.

Who Are We? Where Do We Come From? The Origins of the Saponi Nation—Part II cont.





Reflections on Bacon’s Rebellion 1676 Early May is significant to the Occaneechi-Saponi people in that it marks the anniversary of the brutal

attack by Nathaniel Bacon upon our ancestors on Occaneechi Island near the present Clarksville,

Virginia.

From their island stronghold, our ancestors controlled the fur trade throughout the Southeast. They

enforced their power through warfare and intimidation-spreading their power and influence far and

wide. Our ancestor’s dialect was used as the language for trade, commerce and religion among various

Tribes of the Southeast.

In May of 1676 the Virginian rebel Nathaniel Bacon led his colonial militia into the territory of the

Occaneechis in pursuit of marauding Susquehanna Indians. Once allies of the Occaneechi, the

Susquehanna had fallen out with their former friends and were now considered enemies and

competitors in trade. The Occaneechis welcomed Bacons forces and took it upon themselves to attack

and defeat the Susquehannas for the English.

Bacon, who was jealous of the lucrative trade in furs that Virginia Governor Berkley enjoyed with the

Occaneechi, had deceived them into thinking that he was their friend. After the Occaneechi returned

home victorious, the militia turned on the Occaneechis– forcing a fight that killed many Occaneechis

and Monacans that day.

By 1682, many of the survivors, who no longer were able to protect themselves, moved south into

North Carolina near their Stuckenock relatives (the Eno and Shakori Indians) on the Eno River.

This event broke the power of the Occaneechis and for the first time opened up the interior of Virginian

and North Carolina to European settlement. It also marked the beginning of the end of the self-

determination of the Virginia, North Carolina and Maryland Tribes.

Within one year they would be forced to sign the Treaty of Middle

Plantation with the Colony of Virginian and become tributaries.

Governor Berkeley baring his breast for Bacon to

shoot after refusing him a commission

(1895 engraving)

Who Are We? Where Do We Come From? The Origins of the Saponi Nation—Part III



Tutelo-Saponi Language Lesson # 5 Vocabulary List

Tutelo-Saponi Verbs

to bite off - latkūsisel (laht-koo-see-sail)

boil - hīehā (Hee-ay-hah)

to break with foot - lakatkūsisel (lah-kaht-koo-see-

sail)

burn – inausíngā (een-ow-sing-gah)

bury – sùntése (Soon-tay-say)

buy – kilomīha (Kee-loh-mee-hah)

call – kikōha (kee-koh-hah)

cause – konta (kon-tah)

chop – lakasase (lah-kah-sah-say)

churn - mampamasawohōka (mampamasa wohōka)

(Mahm-pah-mah-sah-woh-hoh-kah)

count – yilanāha (yee-lah-nah-hah)

cry - qāqise* (jah-jee-say)

*q is pronounced like the German hard ch in loch, or

the Spanish hard j in joven

cut with a knife – lakatkōsa (lah-kaht-koh-sah)

dance or I dance - wagitçi* (wah-geet-shee)

*ç is pronounced like sh in shine

drink - lākpē, lapēta (lahk-pay), (lah-pay-tah)

eat – lūti (loo-tee)

hunger/hungry – kihnindewa (keeh-neen-day-wah)

jump – ohīmpa (Oh-heem-pah)

kill - kitē, ktē (kee-tay), (k'-tay)

laugh - inksēha, inkee (ink-say-hah), (ink-ee)

lead – kōwa (koh-wah)

leave – qala (jah-lah)

make - aōma, aōñ (ah-oh-mah), (ah-oh-n)

marry - ohōteha, ohōn (oh-hoe-tay-hah), (oh-hoe-n)

pound – pahē (pah-hay)

read – yilanāha (yee-lahn-ah-hah)

run - hinda, hantá (heen-dah), (hahn-tah)

say – hahēwa (hah-hay-wah)

see - ohāta, inēwa, waqēta

(oh-hah-tah), (ee-nay-wah), (wah-jay-tah)

sew – ihōha (ee-hoe-hah)

shoot off – opatañsel (oh-pah-tahn-sale)

sing – yāmùñiyē (Yah-moonn-ee-yay)

sit – mahanañka (Mah-hahn-ahnnk-ah)

sleep - hīyañ, hianta, hiantkapewa

(hee-yahnn), (hee-ahn-tah), (hee-ahnt-kah-pay-wah)

speak - sahéñta, niça (sah-hayn-tah), (nee-shah)

stamp with foot - nañkōkisek (nahnn-koh-kee-sayk)

stay - nañka (nahnn-kah)

steal - manoñ, manōma (Mah-nonn), (mah-noh-

mah)

strike - kohinunhiwa (koh-hee-noon-hee-wah)

sweep - lakaplék (lah-kah-playk)

talk - niça (nee-shah)

TUTELO-SAPONI LANGUAGE LESSON #5 © Lawrence A. Dunmore, III



TUTELO-SAPONI LANGUAGE LESSON #5 cont... © Lawrence A. Dunmore, III

May/June 2016 14 Spring/Summer Issue tie - olohī (oh-loh-hee)

walk - yalēwa (yah-lay-wah)

weave - añktāka (ahnnk-tah-kah)

weep - qaka (Jah-kah)

work - oknahō (oak-nah-hoe)

Conjugations

Tutelo-Saponi Affixed Nominative Pronouns

(pronouns that are usually the subject of a sen-

tence)

I - Ma, Wa, Mi, Me, We

We/Us - Mae, Ma, Mai, Man, Manj

You - Ya, Ye, Yi, Yin

They/Them - hla, hlese, lese, hna, hne

Tutelo-Saponi Verbal Endings

Present

oma, owa, ewa (iwa)

Past

oka, ewa (iwa)

Future

ta, eta, ita

Now, let’s conjugate the many ways to say … Love

Love - Andestagōnwa (Anhn-day-stah-gohn-wah)

I love - Miandestagōnwa (Me-anhn-day-stah-gohn-

wah)

Lūs miandestagōnwa (Loose me-anh-day-stah-gohn

-wah)

I love the cat.

Car miandestagōnwa. (me-anh-day-stah-gohn-wah)

I love the car.

Hēna miandestagōnwa (hay-nah me-anh-day-stah-

gohn-wah)

I love mother.

Tāt miandestagōnwa (Tah-t me-anh-day-stah-gohn-

wah)

I love father.

I love you - Maiiándostékā (Mah-ee-ahn-doe-stay-

kah)

Hēna Maiiándostékā (hay-nah Mah-ee-ahn-doe-stay

-kah)

I love you mother.

I love him/her - Yandowastēka (Yahn-doe-wah-stay

-kah)

You love me - Yandoyistēka (Yahn-doe-yee-stay-

kah)

You love him/her - Yandoyestéka (Yahn-doe-yay-

stay-kah)

You love us - Waiyándoyestékā (Why-yahn-doe-

yay-stay-kah)

He/she loves me - Yandoyistēka Yahn-doe-yee-stay

-kah)

He/She loves him/her - Yándostegíse (Yahn-doe-

stay-gee-say)

He/She loves you - Yandomistéka (Yahn-doe-mee-

stay-kah)

He/She loves us – Waiyándostegíse (Why-yahn-doe

-stay-gee-say)

Or Waiyándostēka (Why-yahn-doe-stay-gee-say)

He/She loves them - Yandostekanēse

(Yahn-doe-stay-kahn-ay-say)

We love you - Mankiandostēka (Mahn-kee-ahn-doe


-stay-kah) or Maikiandoyistēka (My-kee-ahn-doe-

yee-stay-kah)

We love him/her - Maigiándostekā (My-gee-ahn-

doe-stay-kah)

We love them - Maiyīándostékānaése

(My-yee-ahn-doe-stay-kahn-ah-ay-say)

or Maihiandostékanaēse (My-hee-ahn-doe-stay-

kahn-ah-ay-say)

They love me: Yándomistékahanā (Yahn-doe-me-

stay-kah-hah-nah)

They love you: Yándoyistékhanā (Yahn-doe-yee-

stake-hah-nah)

They love them Yandostekanēse (Yahn-doe-stake-

ah-nay-say)

Bī - good (Bee)

Present Tense

I am good - Mimbīwa (Meem-bee-wah)

You are good - Yimbīwa (Yeem-bee-wah)

They are good - Ebilēse (Ay-bee-lay-say)

He/She was or is good - Ebīse or Bīwa (Ay-bee-

say) (Bee-wah)

Past Tense

I was good - Mimbīkoa (Meem-bee-koh-ah)

You were good - Yimbīkoa

(Yim-bee-koh-ah)

He/She was good - Ebikōa (Ay-bee-koh-ah)

or Bīwa (Bee-wah)

They were good - Ebikōalēse (Ay-bee-koh-ah-lay-

say)

Future Tense

I will be good - Mimbīta (Meem-bee-tah)

You will be good - Yimbīta (Yeem-bee-tah)

They will be good - Ebitalēse (Ay-bee-tah-lay-say)

He/She will be good- Bīta (Bee-tah)

Possession of objects: The object is followed by the

possessive

My foot - Isī migītowi (Ee-see me-gee-toe-wee)

Your foot - Isī yingītowi (Ee-see Yeen-gee-toe-wee)

His/Her foot - Isī gītowi (Ee-see gee-toe-wee)

My house - Atī migītowi (Ah-tee me-gee-toe-wee)

Your house - Atī yingītowi (Ah-tee yeen-gee-toe-

wee)

His/her house - Atī gītowi (Ah-tee gee-toe-wee)

My axe - hisép migītowi (Hee-sayp me-gee-toe-

wee)

Your axe -

hisép


TUTELO-SAPONI LANGUAGE LESSON #5 cont... © Lawrence A. Dunmore, III





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