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Tanake!

Welcome to the Catawba Nation Digital Collections, a project of the Catawba Nation Archives and Catawba Cultural Preservation Project.

Hawuh.

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Welcome to the Menominee Mukurtu Site

This is a practice site created by the Tribal Archives and the Menominee Cultural Museum through the Tribal Digital Stewardship Cohort Program (2019-2020). From 2021-2024 we will be planning how to carry this practice site into the future where it will be maintained within our community. It is our hope that the Menominee Mukurtu project will grow into place of sharing and collaboration across tribal departments and organizations that work with history, language, and culture.

The purpose of this practice-site is:

1. To explore how Menominee systems of knowledge and governance that can be appied to the stewardship of Menominee digital heritage materials in meaningful and culturally relevant ways.

2. To explore how Mukurtu can be used to center historic and cultural Menominee materials into one shared point of access for the Menominee community.

3. To provide a space for Menominee people to create and share content relating to Menominee history, language, and culture.

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This is a practice site created by the Tribal Archives and the Menominee Cultural Museum through the Tribal Digital Stewardship Cohort Program (2019-2020). From 2021-2024 we will be planning how to carry this practice site into the future where it will be maintained within our community.

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Demographics (population number, disbursement)

State/federal recognition

Historical events contributing to current context

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Preserving and providing access to material of historic and cultural value for the education and enjoyment of current and future generations.

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We Welcome You to the Passamaquoddy Peoples' Knowledge Portal.
Kulasihkulpon yut Peskotomuhkati-pomawsuwinuwok Etoli-kisokehkimsultimok.

When the Passamaquoddy, Mi’kmaq, Maliseets, and Penobscots meet together, they are known as the Wabanaki (People of the Dawn), because we all come from the East, where the sun comes up.

An ci putuwosultihtit Peskotomuhkatiyik, Mihkomak, Wolastoqewiyik, naka Panuwapskewiyik, li-nonuwak Waponahkiyik, ’sami nilun psi-te nuceyawultipon ’cipenuk, etoli-weckuwapok.

We try to live as a peaceful people who have a strong cultural connection with the land and waters.

Ntoqeci-sankewi-pomawsultipon naka nuli-qsihtunen nkihtahkomikumon naka nsamaqanomon.

Our language connects us to our ancestors and to who we are.

Kansuhsuwicik nkisi-milkunen ntolatuwewakonon, naka nkisokehkimkunen nilun eli-pomawsultiyek.​

This website is a glimpse of our rich cultural traditions and history.

Yut kisi-nomihtasu eli-pomawsultiyek naka tan wetapeksultiyek nilun Peskotomuhkatiyik.

It will allow future generations of Passamaquoddy to learn about OUR STORY in OUR WORDS.

Yut-ona Peskotomuhkatiyik, yukt weckuwi-macekulticik naka keti-nomihqosultihtit, ’kisokehkimsultiniya ntatkuhkakononnul tahalu nilun nihtol elatkuhkatomek.

It will also introduce the World to our Passamaquoddy Heritage and History.

Weci psi-te wen kisokehkimsit wetapeksultiyek naka eli-pomawsultiyek mecimiw naka toke.

Written by Donald Soctomah. Transcribed by Margaret Apt; MaDonna Soctomah; Gracie Davis; Loren Homan, Robert Leavitt. Read by Dwayne Tomah April 10, 2018.

Passamaquoddy Prayer

The Earth is Our Great Mother. / Skitkomiq kihci-kikuwosson.

We treat the earth as sacred. / Qosseyutomonen ktahkomiq.

Nobody owns the earth. / Ma-te wen ’topeltomuwon ktahkomiq.

Everything we need, I get from the earth: food, water, seeds for planting. / Psi-te keq eli-nituwiyiq, nit kutonomonen ktahkomikuk: micuwakon, ’samaqan, ktahkomonsol.

We think of the earth as out mother. / Ktolitahatomonen ktahkomiq ansa kikuwosson.

The earth is our great mother. / Skitkomiq kihci-kikuwosson.

The earth is our home. / Kilun yut skitkomiq kikon.

Prayer by Stephanie Francis. Transcribed and Read by Stephanie Francis.

The Passamaquoddy wax cylinder sound recordings were made in Calais, Maine in 1890. They were first returned to the Passamaquoddy community in the 1980s. David Francis, our ancestral language specialist was able to listen and transcribe 4 of these cylinders.  In 2014 we began a new project with Local Contexts and the American Folklife Center to listen again to these recordings because the sound quality had been improved. This new project became the impetus for this digital archive. We wanted to put the recordings in a Passamaquoddy controlled archive where our community can listen to them and add the Passamaquoddy transcriptions and English translations in our own time. These recordings are dear to us. They connect us across time to our ancestors. We are the cultural authorities for this material. In 1890 our ancestors spoke Passamaquoddy and French; today we speak Passamaquoddy and English. Each song is a puzzle to fully interpret as no full songs were ever recorded. There are only partial songs on the cylinders. We have very few descriptions of these recordngs from the person who visited with us for three days and made them, Jesse Walter Fewkes. In our listening we connect to people in the present and in the past.

While we work on these recordings with our language speakers, our elders and our children, we are also using this archive as a way to share other parts of our history and culture. We hope that this helps contextualize these recordings within our lands, our territories and within our social, cultural and economic life. We thank the Peabody Museum at Harvard for maintaining the cylinders and to the American Folklife Center at the Library of Congress for making them accessible to us, in both the 1980s and now.

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It will also introduce the World to our Passamaquoddy Heritage and History.
Weci psi-te wen kisokehkimsit wetapeksultiyek naka eli-pomawsultiyek mecimiw naka toke.

Written by Donald Soctomah. Transcribed by Margaret Apt; MaDonna Soctomah; Gracie Davis; Loren Homan, Robert Leavitt. Read by Dwayne Tomah April 10, 2018.

Passamaquoddy Prayer

The Earth is Our Great Mother. / Skitkomiq kihci-kikuwosson.

We treat the earth as sacred. / Qosseyutomonen ktahkomiq.

Nobody owns the earth. / Ma-te wen 'topeltomuwon ktahkomiq.

Everything we need, I get from the earth: food, water, seeds for planting. / Psi-te keq eli-nituwiyiq, nit kutonomonen ktahkomikuk: micuwakon, 'samaqan, ktahkomonsol.

We think of the earth as out mother. / Ktolitahatomonen ktahkomiq ansa kikuwosson.

The earth is our great mother. / Skitkomiq kihci-kikuwosson.

The earth is our home. / Kilun yut skitkomiq kikon.

Prayer by Stephanie Francis. Transcribed and Read by Stephanie Francis.

About this project

The Passamaquoddy wax cylinder sound recordings were made in Calais, Maine in 1890. They were first returned to the Passamaquoddy community in the 1980s. David Francis, our ancestral language specialist was able to listen and transcribe 4 of these cylinders. In 2014 we began a new project with Local Contexts and the American Folklife Center to listen again to these recordings because the sound quality had been improved. This new project became the impetus for this digital archive. We wanted to put the recordings in a Passamaquoddy controlled archive where our community can listen to them and add the Passamaquoddy transcriptions and English translations in our own time. These recordings are dear to us. They connect us across time to our ancestors. We are the cultural authorities for this material. In 1890 our ancestors spoke Passamaquoddy and French; today we speak Passamaquoddy and English. Each song is a puzzle to fully interpret as no full songs were ever recorded. There are only partial songs on the cylinders. We have very few descriptions of these recordngs from the person who visited with us for three days and made them, Jesse Walter Fewkes. In our listening we connect to people in the present and in the past.

While we work on these recordings with our language speakers, our elders and our children, we are also using this archive as a way to share other parts of our history and culture. We hope that this helps contextualize these recordings within our lands, our territories and within our social, cultural and economic life. We thank the Peabody Museum at Harvard for maintaining the cylinders and to the American Folklife Center at the Library of Congress for making them accessible to us, in both the 1980s and now.

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It will also introduce the World to our Passamaquoddy Heritage and History. Weci psi-te wen kisokehkimsit wetapeksultiyek naka eli-pomawsultiyek mecimiw naka toke. Written by Donald Soctomah. Transcribed by Margaret Apt; MaDonna Soctomah; Gracie Davis; Loren Homan, Robert Leavitt. Read by Dwayne Tomah April 10, 2018. Passamaquoddy Prayer The Earth is Our Great Mother.

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WHO WE ARE

The Tlingit are one of the indigenous cultures of Alaska. Located on the northern tip of Chichagof Island in Southeast Alaska, 40 air miles southwest of Alaska’s capital city of Juneau, Hoonah is the largest Tlingit Native community anywhere in the world and is the principal village for the Xunaa Káawu (Indigenous people of Hoonah). Huna Heritage Foundation was established in 1990 by Huna Totem Corporation as a 501(c)(3) non-profit affiliate to foster and support educational and cultural opportunities for shareholders and descendants.

The mission of Huna Heritage Foundation is to Enrich Our Way of Life in perpetuity. Huna Heritage core program areas include a Library and Archives, a scholarship program and community cultural programming centered around Our Way of Life.

Our parent company, Huna Totem Corporation, was formed under the terms of the Alaska Native Claims Settlement Act (ANCSA) enacted by Congress December 18, 1971. Huna Totem Corporation’s mission is to advance the economic aspirations and culture of the Xunaa Káawu through business excellence, sustainable economic growth, leadership, and education. It is currently owned by more than 1,400 shareholders whose aboriginal ties are to the village of Hoonah.

AUDIENCE

Intended audiences for the HHF digital collections include:

• Xúnaa Kaawu, people with indigenous Hoonah lineage

• Huna Totem shareholders & descendants

• Hoonah Community members, people who reside in Hoonah or from Hoonah

• Primary, secondary and post-secondary students and instructors

• General public

WHY WE DIGITIZE

HHF recognizes that the materials held within the Library & Archives represent a collective memory for the Xúna Kaawu and Hoonah community. As stewards of cultural and historical record we find inestimable value in digitizing our collection for the purposes of:

• Access – Building connections between the past, present and future. Connecting users, regardless of location, to materials representing the history and culture of Hoonah.

• Preservation – Preserving image, audio and video representation of our way of life. The conservation, care and protection of rare and fragile materials that hold and represent the stories of those that came before us so that we may keep them alive and pass them on. In addition, we will care for physical and digital items before, during, and after the digitization process.

• Education – Current and future generations will have increased access to historical and cultural materials that will enhance their understanding of Huna Tlingit culture, language and history.

WHAT WE DIGITIZE

The HHF Digital Archives is a collecting archives which gathers historical and cultural materials relating to the Hoonah people and community for the purposes of education and enjoyment of current and future generations. As such, the following selection criteria are applied:

• Alignment with digitization purpose statement and HHF missions

• Historical and/or cultural significance of material

• Uniqueness and/or rarity of the material (physical object and/or information)

• High audience interest and demand for the material, including suggestions from the community and collection committee

• Clear copyright and permissions status

• Restricted physical access to the material due to its condition, value, vulnerability or location

• Adding value through providing online access, such as complementing other collection material or increasing educational interest in relatively unknown material

• Material readily available elsewhere or of poor quality (ie, low resolution or content not aligned with our scope) may be respectfully declined

HOW WE DIGITIZE

HHF adheres to tribal, national and international standards and practices for digital capture, metadata, storage, preservation and access. HHF’s digitization practices are guided by principles that take into account access and preservation considerations, as well as cultural protocol. Most digitization of materials is done by HHF staff, however some digitization outsourcing may take place due to the nature of the project and the availability of resources. Final decisions for projects to be undertaken will be based on technical feasibility, staff time and the advice of the Collection Committee.

DIGITAL ARCHIVE INFRASTRUCTURE

The HHF Digital Archive uses the Mukurtu Content Management System (CMS). Mukurtu (MOOK-oo-too) CMS is a grassroots, indigenous community driven and customizable site development system that allows for us to draw upon our own cultural protocols to direct the site and set our own access levels. For more information on Mukurtu CMS please visit murkurtu.org

COPYRIGHT STATUS OF MATERIALS

As a steward of historical and cultural record, HHF takes seriously their commitment to complying with and adhering to all legal, ethical and cultural rights, permissions, protocols and restrictions while making these historical and cultural materials available for cultural knowledge development, learning and educational purposes. HHF makes digital collections accessible in the following situations:

• They are in the public domain

• The rights are owned by HHF

• HHF has permission to make them accessible

• We make them accessible for educational purposes as a legal fair use, or

• There are no known restrictions on use

Owing to disrupted histories around the documentation of these collections, we may not always have the full information about the copyright holder of works in our collection. We want to be able to share these valuable materials responsibly as they are important connectors to our history and cultural heritage. The Huna Heritage Foundation policy is to make these materials available to the extent possible. If you have more information about an item, or can identify a copyright holder, please contact the HHF Library and Archives.

Traditional Knowledge (TK) Labels represent an additional mechanism that HHF utilizes on the Mukurtu site to educate users on the appropriate cultural, ethical and legal uses of digitized materials. TK Labels support our local cultural protocols and help to address concerns with circulation of materials as well as Hoonah community specific restrictions for access and use.

ACCESS TO DIGITIZED MATERIALS

HHF strives to provide maximum access to digital collections while protecting the cultural integrity of the Xunaa Kawuu. As such, our Digital Collections may have legal, institutional, family or clan imposed restrictions to access some or parts of the collections. Much of the digital collection is available to the general public, however due to the possible stated restrictions, some content may require access determined through a registered account. Our collection committee and Board of Trustees will help HHF determine restrictions on access. Anyone can request an account and an administrator will respond to the request with instructions.

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Kwéleches, hello and welcome!

We are the Sq’éwlets People. We are Sqwōwich, People of the Sturgeon. This website shares our journey from ancient times to the present. Join us as we tell of our origins and personal histories, what we call our sxwōxwiyám and sqwélqwel. We live where the Harrison and Fraser Rivers of British Columbia meet.

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Introduction to the Project

[Double sturgeon logo for the project, Sq'éwlets: A Stó:lō- Coast Salish Community in the Fraser River Valley, over video of the Fraser and Harrison Rivers meeting]

[Text on screen reads]: Kwélches, hello and welcome! We are the Sq'éwlets People. We are Sqōwich, People of the Sturgeon.This website shares our journey from ancient times to the present. We use the Halq'eméylem language to organize the presentation of these stories.

[Text on screen reads]: Stámés means "about". It describes our Halq'eméylem and our home along the Fraser River.

[Andy Phillips]: So Sq'éwlets is one of 24 communities in Stó:lō. And I'm proud to say that we're a small community and a very healing community. So I wanted to really put a blueprint to outline the true history of the Salish Tribe.

[Clarence Pennier]: From the beginning we learned about how Xa:ls traveled throughout the territory and going and meeting people, and some of those people would challenge him on his powers and he would turn them into stone. And leave those landmarks as a lesson to us today and the other people that come after us.

[Reg Phillips]: I know that our ancestors lived in this holistic world where they just knew that they were connected to everything.

[Text on screen reads]: Sqwélqwel means "true news." It refers to the oral history of our ancestors and the places they lived, fished, hunted, and gathered berries and other plants.

[John (Sonny) Williams Jr.]: I think for our young people to learn and for the general people to see that this is who we are and how we did things. But at the same time we're still here. We haven't been assimilated as a Western culture.

[Richard Williams]: The spirit of the canoe is seen as a whole team working as one. You can feel that same spirit and the canoe will take you.

[Screen shows website navigation to the Archaeology section on the website]

[Text on screen reads]: Archaeology is one way to understand and honour our ancestors, the people who built and lived at our ancestral site Qithyl.

[Dave Schaepe]: The collaborative model of archaeology that I'm aware of in Stó:lō territory really originated here with the work at Sq'éwlets. It has transformed my understanding of archaeology. How I do the research I do is not in any way the same as it was before being taught by the people of Sq'éwlets and people in the greater Stó:lō community.

[Betty Charlie]: I think the biggest thing was that they had to show respect.

[Vi Pennier]: We had nicknames for them. They became family.

All of the artifacts that they found there. And when they found the remains, it was just like another world.

[Dave Schaepe]: We, as archaeologists, are disturbers. We take things away. We take things that don't belong to us. To be instructed by the elders and by cultural workers how to approach our work with a good mind. To be of good mind. To be of good heart. To leave your negativity behind.

[Text on screen reads]: Á:wkw' (belongings) are the things our ancestors made and used. Archaeologists call these 'artifacts'.

[Michael Blake]: The artifacts at the site tell the same story. The kinds of tools that were left behind by the people who lived there showed that they were engaged in the same range of activities: fishing, logging, mining. All of those kinds of activities are practiced, were practiced, and are evident by the kind of tools left behind.

[John Williams, Sr.]: I guess all of those things were just a part of our ancestors' everyday lives.

[Text on screen reads]: Our Past is Our Future

[Gwen Point]: In our tradition if you married, the husband moved to the wife's reserve. But because we were displaced through government policies where if you married, you had to move to your husband's reserve.

[Vi Pennier]: Residential school. Everything was punishment.

[Andy Phillips]: You know, that policy really almost wiped our nation, and we have survived all of what's been thrown before us. So I thought it was very important that we let our kids be part of something as a transition. Why we are -- what are we really here on this earth at this time for? And I really believe it has to do with a lot of healing. And they say if you can heal the mind, you can heal the body.

[Dave Schaepe]: Sq'éwlets community has - with the current Chief of Council - have in the past couple of years been involved in, again, repatriation and particular ancestral remains from the Museum of Vancouver in Vancouver. And the remains of three individuals -- actually, one at the Lab of Archaeology at UBC and two from the Museum of Vancouver being returned physically.

So the participation in that process, too, is connected to archaeology, it's connected to the heritage, very individually to the remains of individuals who lived here in the past. Particularly those two individuals from those mounds are going to be soon taking their next step with community input as to what exactly to do with them for their final resting place.

[Lucille Hall]: It's a rich history. It's very important. I hope the kids learn a lot from the website, and I hope more gets put on the website as time goes on.

[Clarence Pennier]: Our Aboriginal title and our aboriginal rights are collective rights. We have to think seven generations past and look seven generations into the future to make sure that our great, great, great great grandchildren are going to have some of the same benefits that we enjoy today. In terms of collaboration, just try to make sure that that happens.

[Text on screen reads]: www.digitalsqewlets.ca

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Sq'éwlets - A Stó:lō-Coast Salish Community in the Fraser River Valley

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Introduction to the Project [Double sturgeon logo for the project, Sq'éwlets: A Stó:lō- Coast Salish Community in the Fraser River Valley, over video of the Fraser and Harrison Rivers meeting] [Text on screen reads]: Kwélches, hello and welcome! We are the Sq'éwlets People.

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Muscogee Creek Nation Library and Archive

Under the direction of the Office of Cultural and Historical Preservation Office, the Muscogee Nation Library and Archives addresses the research and information needs of both citizens and non-citizens engaging in serious inquiry into Muscogee culture and history. The Library/Archives houses a collection of over 3,000 volumes of reference materials, an almost complete set of Bureau of American Ethnology reports and bulletins. 730 reels microfilmed records of the Muscogee (Creek) Nation from 1828 to 1840. Included in the collections are the Final Dawes Rolls of the Five Civilized Tribes, the Grant Forman collection of Oklahoma Pioneer Histories. Also in a special collection are the private letters of Pleasant Porter, the Principal Chief of Muscogee (Creek) Nation during the allotment act in early 1900’s. Due to the fragile condition, one of a kind, or limited availability of most works, all Muscogee (Creek) Nation National Library and Archives collections are non-circulating.

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Under the direction of the Office of Cultural and Historical Preservation Office, the Muscogee Nation Library and Archives addresses the research and information needs of both citizens and non-citizens engaging in serious inquiry into Muscogee culture and history. The Library/Archives houses a collection of over 3,000 volumes of reference materials, an almost complete set of Bureau of American Ethnology reports and bulletins.

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The Plateau Peoples' Web Portal is a collaboration between the Spokane Tribe of Indians, the Confederated Tribes Of The Colville Reservation, the Confederated Tribes of the Umatilla Indian Reservation, the Coeur d'Alene Tribe of Indians, the Confederated Tribes of Warm Springs, the Confederated Tribes and Bands of the Yakama Nation, The Confederated Salish and Kootenai Tribes of the Flathead Reservation, the Nez Perce Tribe, the Center for Digital Scholarship and Curation and Native American Programs at Washington State University. This Portal is a gateway to Plateau peoples' cultural materials held in multiple repositories including WSU's Manuscripts, Archives and Special Collections, the Northwest Museum of Art and Culture, the National Anthropological Archives, the Library of Congress, the American Philosophical Society, and the National Museum of the American Indian at the Smithsonian Institution. The materials in the Portal have been chosen and curated by tribal representatives. Each item has one or more records associated with it as well as added traditional knowledge and cultural narratives to enhance and enrich understanding to many audiences.

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Plateau Peoples’ Web Portal | Plateau Peoples’ Web Portal

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k’úusey’ne sapoˀsaapóˀs (Woman’s Saddle) Nez Perce
In 1836, Henry Spalding and his wife Eliza joined Marcus and Narcissa Whitman on a mission to the Oregon Country. In 1846, Spalding acquired Nez Perce clothing, artifacts, and horse gear which he shipped to his friend and supporter, Dr. Dudley Allen…

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Intended for: Tribal members, descendants, researchers, general public...

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Instructions for users to upload their own materials to contribute to the collection(s)

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Project goals

Partner contributions

Content agreements

Project oversight and organization

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The Washington State University Pullman campus is located on the homelands of the Nimíipuu (Nez Perce) Tribe and the Palus people. We acknowledge their presence here since time immemorial and recognize their continuing connection to the land, to the water, and to their ancestors.

About the Portal

The Plateau Peoples' Web Portal is a collaboration between the Spokan Tribe of Indians, the Confederated Tribes of the Colville Reservation, the Confederated Tribes of the Umatilla Indian Reservation, the Coeur d'Alene Tribe, the Confederated Tribes of Warm Springs, the Confederated Tribes and Bands of the Yakama Nation, The Confederated Salish and Kootenai Tribes of the Flathead Reservation, the Nimíipuu (Nez Perce) Tribe, and the Center for Digital Scholarship and Curation at Washington State University.

The Portal implements the collaborative curation method designed and sustained through the CDSC. Using Mukurtu CMS as the platform for the Portal allows tribes to determine culturally appropriate access to their cultural heritage and knowledge. The materials in the Portal have been selected, vetted, and curated by tribal representatives from each tribe. The material in the portal represents the histories, languages, cultural belongings, and contemporary lives of the participating tribes. Many digital heritage items have one or more records associated with them, as well as added traditional knowledge and cultural narratives provided by tribal community members that enhance and enrich understanding to many diverse audiences.

The material in the Portal has been digitally repatriated by repositories including: Washington State University's Manuscripts, Archives and Special Collections, the Northwest Museum of Art and Culture, the National Anthropological Archives at the Smithsonian Institution, the National Museum of the American Indian at the Smithsonian Institution, the Library of Congress, the American Philosophical Society, Gonzaga University Archives & Special Collections, University of Washington Libraries, and Confluence.

Statement of Commitment

This statement of commitment outlines the responsibilities of all parties involved in the Plateau Peoples' Web Portal. The statement addresses project goals, partner contributions, content agreements, and project oversight and organization.

Project History

Washington State University has a signed a Memorandum of Understanding with fifteen Native American tribes in the region.

WSU Pullman is located on the homelands of the Nimiipuu (Nez Perce) Tribe and Palus people, while WSU Vancouver is housed on traditional Cowlitz lands, WSU Tri-Cities is on traditional lands of the Confederated Tribes of the Umatilla and the Confederated Tribes and Bands of the Yakama Nation, and WSU Spokane on historical Spokane Tribe lands.

Each of the tribes that are signatory to the MOU are either located within the borders of what is today the state of Washington or their aboriginal territories included areas that are now within the boundaries of the state of Washington. Their presence on this land is since time immemorial.

Individual partner tribes on the Portal have signed MOAs and/or other agreements with WSU and partner repositories through their tribal governments.

The statement of commitment was drafted, updated, and vetted by the Portals Tribal Advisory Board.

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The Washington State University Pullman campus is located on the homelands of the Nimíipuu (Nez Perce) Tribe and the Palus people. We acknowledge their presence here since time immemorial and recognize their continuing connection to the land, to the water, and to their ancestors.

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Location

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Sources of materials

Goals of project

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Wiwkwébthëgen

Preserving material of historical and cultural value for Pokégenek Bodéwadmik

Most content is not accessible to the public.

Pokagon citizens and our Neshnabé relatives may request an account to view all the content on this site. Please request an account by completing this form. Authenticated users will be emailed account information to access and view all content.

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Wiwkwébthëgen in our Potawatomi language loosely translates to “bundle,” or “place where sacred items and knowledge are kept.” Wiwkwé'bthëgen (listen to its pronunciation below) is an open digital platform that seeks to share information and teachings about our Potawatomi culture. The Pokagon Band of Potawatomi Indians are a federally-recognized tribal nation with homelands in the states of Michigan and Indiana. We are a part of the greater Potawatomi Nation, whose Bands are spread throughout the United States, Canada, and Mexico. We are the Keeper's of the Fire: Bodwéwadmi.

Our Potawatomi culture is constantly changing and growing, straddling the thin line between living in the ways of our tribal ancestors and being an integral member of the global community. It is our hope that Wiwkwé'bthëgen will not only benefit our own people, but enlighten the world of the beauty, strength, and longevity of Bodwéwadmiwen: our Potawatomi way of life. This site is an extension of the Tribal Historic Preservation Office within the Pokagon Band of Potawatomi Indians Department of Language and Culture. For more information, please visit the Pokagon Band website.

Wiwkwébthëgen Cultural Management System (CMS) provides:

Local cultural protocols to provide granular access parameters for digital heritage content;

Flexible templates that adapt to various indigenous stakeholder needs;

Traditional knowledge fields customizable for curating content alongside standard Dublin Core metadata fields;

An innovative set of Traditional Knowledge licenses that work with traditional copyright and Creative Commons licenses to better serve Indigenous needs; and

A safe, secure, free and open source platform for managing digital cultural heritage materials online and offline

Do you have items you'd like to donate or have scanned to share with our archives? Complete this form to let us know, and we'll reach out to discuss further.

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Motivation for the using Mukurtu/digitization generally

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"Our" belongings
Our culture
Our leaders

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Linked sound files to Native words/phrases

Salish has glossary to assist English speakers

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Key to the Stó:lō Writing System for Halq'eméylem Used in This Website

Halq'eméylem was traditionally an oral language, having no written form. Work in the 1970s and 1980s by Stó:lō Elders at the Coqualeetza Cultural Center and Brent Galloway (a linguist who was then with University of California, Berkeley) has produced a standardized "orthography," or way of writing the language as it is heard.

This orthography is used throughout this website.

Brent Galloway published an excellent discussion of the orthography and the pronunciation of Halq'eméylem sounds in his short article "The Significance of the Halkomelem Language Material." This is reproduced and slightly summarized here.
The vowels in Halq'eméylem are:

a

as in English fat, bat (when under ´ or ` or before w or y) or as in English "sell" or "bet" (elsewhere).

e

as in English sill, bill (when between palatal sounds l, lh, x, y, s, ts, ts', k, k') or as in English "pull" or "bull" (when between labialized sounds m, w, kw, kw', qw, qw', xw, xw) or as in English "mutt", "what" (elsewhere).

i

as in English "antique", "beet", "eel."

o

as in English "pot", "mop", "father", "brother."

ō

as in English "no", "go", "crow."

u

as in English "Sue", "soon", "moon", "flu."
Most vowels can be followed by [y] or [w] in the same syllable:

aw

as in English "cow."

ay

rare in English, some have it in "sang."

ew

as in Canadian English "about."

ey

as in English "bait."

iw

as in English "peewee" minus the last "ee."

iy

as in English "beet."

ōw

as in English "ah well" minus the last "ell."

oy

as in English "bite."

ow

as in English "bowl."

´ or `

Almost all Halq'eméylem words have at least one stressed vowel (like á or à or ´ı for example). Some words have several stressed vowels. The stress marks are needed to tell which part of the word is said louder and higher. Without this a speaker will have a foreign accent or say the wrong word. Stress (´ or ` does not change the pronunciation of a vowel (qwá:l "mosquito" and qwà:l "talk" both rhyme with English "pal"). Stress means the vowel is pronounced fairly loud and with a higher melody than if the vowel was unstressed. High stress (shown by ´ over a vowel) has the highest pitch, about four notes above a vowel without a stress mark. Mid stress (shown by ` over a vowel) has a medium pitch, about two notes above a vowel without stress.

:

means that the sound before the colon is prolonged or dragged out twice as long as a sound without a following colon.
The only consonants which are pronounced like those in English are:

p

as in English "pill" and "spin."

t

as in English "tick" and "stand."

ch

as in English "church."

ts

as in English "rats."

k

as in English "king" and "skill."

kw

as in English "inkwell" and "queen."

th

as in English "thin" (but not voiced as in "this" or "the").

sh

as in English "shine."

s

as in English "sill."

h

as in English "hat."

m

as in English "man" and "bottom."

l

as in English "land" and "camels."

y

as in English "yes" and "say."

w

as in English "wood" and "how."
This leaves eighteen sounds, most of which do not even occur in English.

q

made by raising the very back of the tongue to touch the soft palate

qw

made just like the q but with rounded lips
There are ten consonants written with an apostrophe: ch', k', kw', p', q', qw', t', th', ts', tl'. These are popped or glottalized consonants. Th occurs in English width and breadth.

'

glottal stop. It is found in a few words in English like, "mutton" or "button" or Cockney English "bottle" (spelled with "tt") or beginning each "uh" in "uh-uh" (the sound meaning "no") or the sound beginning "earns" in "Mary earns" when pronounced differently from "Mary yearns."

lh

made by putting your tongue in position to say an "l" but then blowing air (like an "h") around the sides of the tongue. This sound may be heard in English after "k" sound in a few words like "clean" (klhin) or "clear" or "climb."
There are four blown x sounds. These sounds are made by raising the tongue to narrow the passage of air till you hear the friction of the air.

x

made with the middle of the tongue raised roughly in the same place is it is put to make a y as in "yawn." But instead of using your voice you just blow air and it produces a friction sound between the middle of the tongue and the front of the hard palate. English has this sound first in "Hugh" or "hew."

xw

made with the tongue raised a little further back, by the middle off the hard palate (roof of the mouth), but it also requires rounded lips. It sounds a lot like wh in some words in English but with more friction on the roof of the mouth.

made still further back, in fact with the back of the tongue raised close to the soft palate (where the q is made). German has this sound in "ach" for example, and Scottish has it in "lock" meaning "lake."

xw

made in the same back place as x but is also made with round lips. It is like a blown qw while x is like a blown q.

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Key to the Stó:lō Writing System for Halq'eméylem Used in This Website Halq'eméylem was traditionally an oral language, having no written form. Work in the 1970s and 1980s by Stó:lō Elders at the Coqualeetza Cultural Center and Brent Galloway (a linguist who was then with University of California, Berkeley) has produced a standardized "orthography," or way of writing the language as it is heard.

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Information outside of collections, such as:

COVID-19 information and updates

Programming updates and information

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What Mukurtu is, explanation of features

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Mukurtu West is a regional hub site supporting the development of the Mukurtu Content Management System (CMS) across communities in Oregon.

Mukurtu (MOOK-oo-too) is a grassroots project aiming to empower communities to manage, share, and exchange their digital heritage in culturally relevant and ethically-minded ways. We are committed to maintaining an open, community-driven approach to Mukurtu's continued development. Our first priority is to help build a platform that fosters relationships of respect and trust.

Mukurtu CMS provides:

Local cultural protocols to provide granular access parameters for digital heritage content;

Flexible templates that adapt to various indigenous stakeholder needs;

Traditional knowledge fields customizable for curating content alongside standard Dublin Core metadata fields;

An innovative set of Traditional Knowledge licenses that work with traditional copyright and Creative Commons licenses to better serve Indigenous needs; and

A safe, secure, free and open source platform for managing digital cultural heritage materials online and offline

Mukurtu is distributed under the terms of the GNU General Public License (or "GPL"), which means anyone is free to download it and share it with others. This open development model means that people are constantly working to make sure Mukurtu is a cutting-edge platform that supports the unique needs of indigenous libraries, archives and museums as they seek to preserve and share their digital heritage. Mukurtu encourages collaboration and innovation as we seek to offer respectful and responsible models for content management.

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Mukurtu West is a regional hub site supporting the development of the Mukurtu Content Management System (CMS) across communities in Oregon. Mukurtu (MOOK-oo-too) is a grassroots project aiming to empower communities to manage, share, and exchange their digital heritage in culturally relevant and ethically-minded ways.

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Extensive use of TK labels

TK labels in language

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Quyanaa - Thank you for visiting our online digital archive. With support from the National Science Foundation, the Alutiiq Museum continues to lead an effort to evaluate and protect language recordings and historic documents collected in the past, and to plan for additional recordings needed to preserve the Alutiiq language. We are developing and transfering audio recordings, video recordings, historic text documents, developing a catalog of the museum language recordings, and producing collections finding aids.  This project will serve as the backbone for the next phase of Alutiiq language revitalization.

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Quyanaa - Thank you for visiting our online digital archive. With support from the National Science Foundation, the Alutiiq Museum continues to lead an effort to evaluate and protect language recordings and historic documents collected in the past, and to plan for additional recordings needed to preserve the Alutiiq language.

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Funding sources

Collaborations

Related sites (e.g. tribal government website)

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"The collection of speakers compiled here is not comprehensive, but instead highlights individuals who have been instrumental in language revitalization and the formation of the language archives."

Each prominent contributing speaker has/"is" a DHI

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Alutiiq Language Speakers

This collection is a compilation of speakers who have shared biographical information and images.

The collection of speakers compiled here is not comprehensive, but instead highlights individuals who have been instrumental in language revitalization and the formation of the language archives.

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Alutiiq Language Speakers This collection is a compilation of speakers who have shared biographical information and images. The collection of speakers compiled here is not comprehensive, but instead highlights individuals who have been instrumental in language revitalization and the formation of the language archives.

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Optional: "Please take a few minutes to complete our short survey to help us better understand how we are doing."

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Welcome

Thank you for visiting

Mission statement

About project

Purpose and suggested use of the website (ideally in video(s))

About tribal community

State of the language only as it relates to the state of the tribal community

No prayer, but discussion of why language is sacred, where language came from

Space for current news (e.g. when new classes start)

Space for links to: social media, YouTube channel, main HCN website

Place to recognize language keepers and main contributors. Highlight their DHI contributions but also the roles they play in the community. Intern could put together profiles on main contributors to feature. There is institutional knowledge within the HLD on main contributors to tap into as well.

Funding and support

Copyright

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An "about audience" section

Content for welcome video(s)

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Keep user emails and send them a survey later on (don’t link to a survey on the site like other sites do)

"Why" this site or why digitize (as in justifying the project or digitization)

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Explanation of Mukurtu

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Welcome

Mission Statement

About Museum/Collections

Profiles for: staff, board, Anna Rae (maybe not - can come back to this later. For now, maybe just Josie's title and contact info)

About Ho-Chunk/History

Related sites- Social media, HCN official

Contact page: where to visit, hours, email, phone, etc

How to donate

Why digitize

We want you to be able to see and enjoy this content, we encourage you to invite others to this site (subtly encourage bringing tribal members to Mukurtu rather than sharing outward such as through Facebook). "Become a contributor!" (possible to link to who to contact to learn more?)

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Josie and Henning have drafted a welcome for this page

Don’t want to overwhelm users with the same info on each page, this is the main welcome and intro to the project

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Recently launched site, uses standard/"basic" Mukurtu layout: https://chugachmiutheritagearchive.org/

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A clay carving of a sea otter in characteristic feeding posture, on its back with hands raised to mouth. Artist Unknown.

Four Seal Gut Baskets adorned in seal skin, sea otter fur, and polar bear made by E. Kingeekuk in 2012.

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A clay carving of a sea otter in characteristic feeding posture, on its back with hands raised to mouth. Artist Unknown. Four Seal Gut Baskets adorned in seal skin, sea otter fur, and polar bear made by E. Kingeekuk in 2012.

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This practice site is a beginning to the digital work by the Ho-Chunk Nation Department of Heritage Preservation through the Tribal Digital Stewardship Program (2021-22). It is our plan that a more robust and permanent virtual structure will be created within the next year to create a site that brings together culture, language, and stories of the Ho-Chunk Nation through the Language, Museum, Cultural Resources, and Veterans Affairs Divisions.
Within this practice site, you might see:
·       Recordings of Hoocąk language by speakers
·       Historic photographs
·       And, eventually the stories that weave them all together”

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Mission: The Ho-Chunk Nation Museum and Cultural Center serves to promote, protect, and preserve the past, present, and future Ho-Chunk way of life for all generations.

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The collections that you will see within this site reflect different periods of Ho-Chunk life during the last century. Our digital collection will soon cover a range of items: archives, photographs, paintings, objects, and more!

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By Check to:
Ho-Chunk Nation Museum and Cultural Center

P.O.Box 667

W9814 Airport Rd.,

Black River Falls, WI 54615

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Ho-Chunk Nation Museum and Cultural Center
1108 Superior Ave.
Tomah, WI 54660

Josephine.lee@ho-chunk.com