Ebyayan mine

Nin se Neaseno ni ka kigdo nomek

Nin se Neaseno. 

Folks, I have been battling cancer of the prostate recently and that should serve to explain why I have not been posting as much as I had been in the recent past. I have completed 9 weeks, 44 sessions, of radiation therapy at the Cancer Treatment Center of Fond du Lac, Wisconsin, and am scheduled to conclude there on October 1, for a full report of my recent treatment with doctors and other staff.

In addition, my prostate did not shrink as they had hoped from the treatment I received and so I could not properly urinate without  the aid of catheters. I consulted with my Urologist and we both concluded that I might need surgical intervention, called a TURP; Transurethral resection of the prostate. I underwent surgery on September 17 for a TURP and was successfully released from the Agnesian Hospital on Wednesday, September 18 to return home for full recovery.

I am recovering at home at this writing and expect my doctor to remove the Foley I have in now on Wednesday, September 25 so I can urinate on my own after that. He informs me that he will conduct a urination test on me at that time, to determine if I can urinate on my own. A TURP removes existing tissue from the urethral tract that might prevent one from  being able to urinate on their own. That having been done on September 17, through the TURP surgery, I am fully expecting to be back to normal in the way of my health in that matter shortly then.

I share this quite openly about my health as I do feel my patrons deserve to hear the truth direct from me. Please share in your prayers that all goes well then in the medical proceedings that have transpired. I am hopeful of a good report from my Oncologist and Urologist, as they serve my medical needs. I am grateful for all prayers that have been said over my situation and to the Spirit of the Living God for extending mercy to me these past days. I look forward to being back at my desk writing as usual in the next few weeks then. 

Again, I humbly thank you all for the prayers each of you may have offered in my behalf.  

Nin se Neaseno.

Healing

Ji – Gee                           Healing

Ba – Bah                        Curing

Men – Muhn                  Suspension

There is a difference among some Healers between curing and healing.

Curing, has to do with the spiritual, but not in the same way that healing is spiritual.

Some people do die, so not everyone gets cured. Why this is so is one of the mysteries of this life. Some people appear to be allowed to live, while others seem to be taken out of the way. It is not Mamogosnan who takes a person out of this world. That would make him responsible for all deaths, including all those that are tragic.

People and their own stuff are what decide what may happen to them in the curing process. I have witnessed some people who come for curing of an ailment or a disease who are not very apologetic about their lifestyles and reasoning, and may even expect the Healer to perform a miracle in spite of the way they have lived their lives. Some people can be quite evil when it comes to what they have done to others and will still expect the Healer or Mamogosnan to act positively in their behalf.  

If one person can, or should not, be cured, for whatever reason(s), Mamogosnan may decide not to interfere and change the situation. That is what makes Him sovereign!

How is it that some people get cured and others don’t?

A lot of it depends on what that individual may be thinking and what he/she expects. It may also depend on how they have lived their lives and how they intend to live from that point on, after a curing takes place in their lives.

Healing now, on the other hand, has to do with helping a person to be right with Mamogosnan and all other life forms. It has to do with forgiveness! Then if death comes, the person can die peacefully and not be angry or resentful about any of it. He/she learns through the healing rituals to think in terms of the quality of life rather than the quantity of life. Healing or forgiveness is a priceless gift that can be given to anyone who will accept it. Healing has to do with forgiveness!

Healing has to do with allowing Mamogosnan to do with you as He will. So often, a person will try to dictate to the Healer and to Mamogosnan as to what he/she wants done when they come for curing and healing. This is why some do not get cured, but everyone can be healed.

Healing also has to do with trust. Trusting in the power of Mamogosnan, not so much in the power of the Healer, and recognizing that placing themselves in the hands of the Healer as an agent of Momogosnan, and the curing they seek may involve being forgiven for their lifestyle(s), and placing the outcome in His hands. Mamogosnan does not make a choice on whether a person lives or dies. He simply lets them come to Him when they are ready, but some people can prolong their own agony by their own attitude(s) and the way they live their lives. Some seek only the curing, but when given a chance for forgiveness, choose instead to continue living their lives as before their request(s).

When a traditional healer doctors a person, they doctor the whole human being. It is not just the outer shell, the human body that is cured, but the inner person, the human soul and spirit must be healed of whatever has caused the illness or dis-ease. Many times it is something the person is doing, thinking, speaking that causes the illness or disease. That must be addressed by the Healer and restitution, in the form of seeking forgiveness for various thoughts, deeds, or words that might have been said by the person seeking curing and/or healing, must be done. Everything a person does in this time is recognized and known by those in the Spiritual Universe and by those who have walked on and by those who have yet to come. In short, our deeds are known, our thoughts are too, and our words are forever recorded in the Sacred Belt which encompasses our present Earth, and keeps those who are yet alive living on Earth, separate from those who have walked on.

HealingWe are what we do, speak, and think. It would be wise to consider this and keep one’s thoughts in proper control, watch our actions, and certainly keep our tongues in control. Aboriginals the world over have exercised these ways amongst themselves without having to be reminded. Their ceremonials have taught them these things and spiritual teachers have also been sources of this knowledge in many indigenous communities throughout the world.

Healing and Curing

Healing and Curing are by faith.

Both healing and curing are by faith, but healing has to do with faith in Mamogosnan, whereas curing has to do with having faith in the Healer/Curer and in the medicine(s) he/she represents.

There are two kinds of healers/curers; those that have supernatural gifts and those that are bound by the Earth, i.e., having a trust and gift(s) in line with the medicines of the earth only. Some healers/curers can have both supernatural and common powers,  but all powers are fully capable of being efficacious, that is of, getting the job done, but the supernatural healer/curer has added power(s) or responsibility.

All healing and curing from the Neshnabe perspective is done by and through faith.

Curing, has to do with the spiritual, but not in the same way that healing is spiritual.

Some people do die, so not everyone gets cured. This is one of the mysteries of this life. Some people appear to be allowed to live, while others seem to be taken out of the way. It is not Mamogosnan who takes a person out of this world. That would make him responsible for all deaths, including all those that are tragic.

People and the stuff they harbor and commit are the deciding factors in what may happen to them in the curing process. I have witnessed some people who come for curing of an ailment or a disease who are not very apologetic about their lifestyles and reasoning, and may even expect the Healer to perform a miracle anyway, in spite of the way they have lived and some continue to live that way. Some people can be quite evil when it comes to what they have done to others and will still expect the Healer or Mamogosnan to act positively in their behalf.  

If one person can, or should not, be cured, for whatever reason(s), Mamogosnan may decide not to interfere and change the situation. That is what makes Him sovereign! Being sovereign gives him the ability to be merciful to whom he will, for he alone knows if the person seeking the healing or curing, will change for the better. Some people have no intention to change, and there are those who see the error of their ways and are quick to reconcile their ways, thus are forgiven. There are those who have waited too long and their bodies cannot withstand what it shall take for them to be healed or cured.

How is it that some people get cured and others don’t?

A lot of it depends on what that individual may be thinking and what he/she expects. It may also depend on how they have lived their lives and how they intend to live from that point on, after a curing takes place in their lives.

We no longer have functional communities as we did a long time ago. The traditional way of doing things, such as a ceremony, is more important to a traditional practitioner, than curing someone. Curing someone becomes important only in the context of what it teaches a given community about faith and the sacred ways. When one witnesses a healing, it gives them faith that God is still active within those ways that have been used. It can give a community the strength to believe. Sometimes prevention is more important that treatment when it comes to the community and individuals are concerned.

Healing now, on the other hand, has to do with helping a person to be right with Mamogosnan and all other life forms. It has to do with forgiveness! Then if death comes, the person can die peacefully and not be angry or resentful about any of it. He/she learns through the healing rituals to think in terms of the quality of life rather than the quantity of life. Healing or forgiveness is a priceless gift that can be given to anyone who will accept it. Healing has to do with forgiveness!

The word Nesea in Bodewadmimwen has to do with curing, that is to help someone in the healing process by curing whatever it is that troubles them.

The word Wnadoa has more to do with assisting someone by asking in their behalf face something, such as seeking forgiveness from whatever it is that has brought on the sickness/illness. In this context, the Healer/Curer is more of an Intercessor/One who Intercedes in behalf of the patient or person seeking healing/curing.

The word Neseashkan has to do with assisting someone with a medicine given to them to find relief from the sickness or ailment, that is more of a topical application.

Prairie Band Potawatomi

Noskwewen                   Comb

Noskwetzo                     Combing his hair

Winsusen                      Hair

Mjesh                           Lots

Bke’ji                            Little bit

Jash                             Pke’ji

Gwaktakgi shonya               Pile of money

Ngot Mukwi                   One dollar

Ngot Yasben                  One quarter

Mshkwabkos                 Penny

Nish P”eye” ces              Dime

Pie ces                          Nickle

Zesdas so men              set the table

Zes das son                   set the table

gZibien ni nagenen        You wash those dishes

Kekok                           Bucket

Kadiyek                        Kettle with legs

Gigeno                          He/she cooks

Mno Ze’kwe                   Good cook

Wize ge                         careful

Wish tep sik                  they are hard headed

Waje shech kenat          what they are going to do

Gipketon                       he/she dropped it

Ni pi je ejedayen            where do you live

Ni pi je gawje zhebda yen?                            Where did you come from
Ni pi je wa zhya yen                                     Where are you going

Kansas gi o zhebya men                                     We came from Kansas

Ninan Nish                    Us Two

Ni jo pi                          when

Ni pi je                          where

Wegni je                        why

Ni ja ko                         doll

Muk cha ko                   frog

Ngom                            now/today

Bama pi                        Later

Bama                            Wait

Wab uk                         tomorrow

Wes Wabuk                   Day after tomorrow

Onago                           yesterday

Odo pi                          at this time

Nish Gishuk                  two days ago

Ngot pon                       one year (one snow)

Ni ju epitsi yen              How old are you?

Nijet so pon ges yen       How old are you

Kekyajek                       Elders

Kekyat                          elder

Gigabesek                     boys

Gigabes                        little boy

Kewezi                          Old man

Kchu gigabe            big boy

Neshomes                     Grandpa

Kchinee                        slang  older man

Kwe’                             woman

Mdemoze                      old lady

Nokmes                        my grandma

Kokoye                          my grandma

Koye                             (slang) Grandma

Nmeshomes                  My grandpa

Nin                               me, my

Debadan                       mine

Nin I de’be dan              that is mine

Nin ma I                        that’s mine

Gin                               you

Win                              him/her

Winwa                          them

Ginwa                           you all

Gin che ge’                    you’re the one

Gin chege shechkeyen   you do it

De’bnak shna                any old way

Gi yesh moyen               he cheated me

Gi k skomek                  he fooled us

Gi yesh moyen               he cheated us

wgiozhedon                         he built it

Pen jege men                 we built it

Gishkwebye                  almost drunk

Mskwaki                       red like

Sagiyek                         sac

Mskwaki                       fox

Nadweyek                     Sioux

Nishkanma                   didn’t want them around

Nin debendan                that’s mine

Gin debendan               that’s yours

Winwa debendan           that’s theres

Ibu                               over there

Shotu                           here

Wes ibe                         way over there

Noj ibu                          long ways

Beshooch                      close

Beshooch edayan          I live close

Wes ibu                        not too far

Ibu edayan                    I live over there

Shodu edayan               I live here

Nije ode shetoyen          How are you going to make this

Nije ode wa she to yen   What are you going to make?

Bnowi                           long time ago

Bnowi odu                    this long ago

Shodu neshnabek gi ik shodu

Bnowi shodu neshnabek gi ik                             A long time ago the Indians were here

Bnowi shodu neshnabek gi mno ik                     A long time ago there Indians lived good here

Bwamshe dyedo widok Kchemokoman          Before the white man came

Gi mnobmadzik             they lived good

Gipkene wezok              he cut my throat

Gi gishk kwe o               cut my head off

Gi wene nash kag nan   they ran us away

Sakjewebnego               he threw you out

Mshigonmugo                they hate you

Bashktene                     it exploded

Dabyan egi bash kte ne I shpemek gin ash kat

Bashtkene                                                         it blew up/exploded

Gi boshke brake bokshka                             slang broke

Ketnam o kazoo yanwazo                                   that cat’s really yawning

Yan wazo                      he’s yawning

Ndenwe’magnek            Relatives

Nos                               my father

Noses                            grandson

Gosnan                         our father

Gos                              your dad

Ndedeyem                     my dad (slang)

Neneyem                       my mother

gneneyem                     your mother

Ngiye                            my mother

Ngwes                           my son

Nanmukshek                name of s.o.

Ndabasksezo                                                     he could have shot me

Ngionandan                  I forgot them

Ngizekek                       He scared me.

Zegze                            he/she is scared.

Zegzewak                      he is scared.

Zegzik                           they are scared.

Giwani                                                              he/she is lost/ wandered off

Gin gesso                      you lost s.t.

Gesso                           he/she lost s.t.

Paisek                           little people

Dodem                          clan

Gishktuwayo                 whip (verb)  

Zhechket egimadmowat                                           What they when they fought.

Mawjetowat                   They gathered.

Ewimadmowat               They are going to pray

Neshnabemoygo            We are talking Indian.

Neshnabeygo                 We are all Indians

Kekiyamnanek                                                  Our relatives/ elderly people long ago.

Kekiyamnanuk ga ma zhech kewat bnowi     What they did long ago our relatives.

Gishde’ewat                                                What they believed/ True from the heart.

Ginoskwedes                                                     You are combing your hair.

Noskwedzo                                                  He/she is combing his/her hair.

Gwashksezo                  he/she is jumping.

Gzibianen wibten                                   Brushing teeth/ literally washing your teeth.

Wewebsowen                 swing ( childs)

We’webso                      he/she is swinging

Tekogen                        hanging

Ngwetaj                         I am afraid.

Gwetaje                        he/she is afraid.

Gwetaje o                      That person is afraid.

Nchiwenmo                         I am happy

Yayeno                          he/she is laughing

Kcheyayeno                                                 He/she is really laughing.

Yayenwik                      they are laughing.

Jemozo                         he/she is sweating.

Njemos                         I am sweating.

Gde-jemos ne                Are you sweating.

Nshkadzewat                 they are angry.

Nde-nshkades               I am angry.

Nshkadze                      he/she is angry.

Mo wak                         he/she is crying.

Kipkosh                        he/she is sleepy.

Nge-kipkosh                  I am sleepy.

Gkipkosh ne                  Are you sleepy?

Bige’ ye’kwes                 really tired.

Ye’kwes                         tired.

Bye’wat                         They are coming.

Wi bye’wak                    he/she is coming

Shkweyak                     turn back

Gachbton                      pushing it

Wi dapbdon                   pulling it

Gmowen                       Its raining

Wik mowen                   Its going to rain

Wikmowas                                                        It is going to drizzle/ lightly rain.

Giwemen                                                           we are going home/ going back.

Ggiwemen edaygo                                              Lets go back to our house.

Giwe                                                           he/she goes home/ returns

Migadi                          he/she fights

Migadit                         he/she fights

Kche migadi                  really fighting

Ni jo pi zagech wa zhyaygo ewepotamen nangot etso damkenen

When are we going outside and bust each other in the chin?

Bgesmen                                                           We are going to bath/swim

Bgeso                                                         he/she is bathing/swimming

Kezo                             he/she is hiding

Kezon                           hide telling one person.

Biskonyen                     get dressed

Giskonyen                                                         get undressed telling one person.

Nwiomba                       I am going to go to sleep

Niwetkishen                  I am laying down.

Tkishen                        laying down.

Dokin                                                         Wake up telling one person.

Bsegwin                                                            get up telling one person.

Mban                            Sleep

Gwi Mba ne                   Are you going to sleep

Mbe’wak                       He/she is sleeping

Yaknoga                        He/she is sick

Gisadendem                  Sad

Jipteben                       Sit telling someone

Jiptebwik                      they are sitting

NaNibwen                                                   Stand (continue) replication

Nibwe                           He/she standing

Bmose                          He/she walks

Gweknowe                    he/she turns around

Bmupto                        he/she runs

Chikazo                        he/she plays

Bamashke                     its flying around

Nash Ke                        Fly

Sakje webna                  throw him/her out

Sakjewebna Mashkewak                              they threw him out and he’s flying

Nmnekwemen               we are drinking

Mnekwe                        he/she is drinking

Wisnet                          he/she is eating

Kchu wisnuk                 you all eat plenty

Kweta zi                        you are climbing

Kwe takik                      hill

Nisje webnen                 we are going down

Nisjewewak                   he/she is going down

Kiniet                           skinny/bony

Gabewze                       big/chunky

Gishgamo                     really fat

Boze                             he/she is getting in

Bezen                           get in (telling)

Dabyan                         wagon

Bozen I dabyanek          get in the car

Sagje gosen                   you are hanging out

Gwashkse on                jump out/ get out of ST

Gishkakwe                                            chipping wood or anything

Zhoege                          painting

Bish naden                   fetch water

Bodwe wak                    he/she is making a fire

Bodwen                        build a fire

Bashkso wa                  shoot him/her

Pa pashkse                   get lots of shooting

Bashksegen                  gun

Gwdemojge                   he/she is fishing

Gwabneik                     they are throwing out

Gwabne                                                      he/she is throwing out a net

Notakchege                   he/she listening to s.t.

Ngumo                          he/she is singing

Ngumwik                      they are singing

Nimedik                        dance they are

Kito                              talking

Gakikto                         continue to talk

Kiktowen                      speech

Majmo                                                        Speaking at a ceremony or a spiritual way

Madmo                         He/she is praying

Kedo                             he said

Nebyege                        he/she is writing

Gishkeshege                  cutting

Wde gwan gwaso           he/she is sewing

Odemab                        he/she is smoking

Sosdem                         cough

Jachamo                       he/she is sneezing

Gzi gwan                       wash your face

Yawyemazo                   he/she yawning

Zi bi nange                    wash s.t. anyting

Yatnenge                       he/she is waving

Sho migwe                    smile

Sho mi gwen                 telling s.o. to smile

Yayeno                          he/she is laughing

Gkipkosh ne                  are you sleepy

Nkipkosh                      I am sleepy

Bama                            later

Skijeme’yek                   later on/ after

Skijime’yek nwisnemen soon we will eat

Mine                             again/ and

Jayek                            everyone

Jayek nedoshayek         all the horses

Jayekmdamnek             all the corn

Gaga                             soon

Gagapshe                     almost

Gaga degishnen            almost done

Gaga degishyewe           I am almost done

Mine se                         also

Mine senege goygo                                       always/ also st. else/more

Mine se no gegoygo

(Mine se no gego)                                         always an other problem

Pene                             always

Pene mikchewi o Bob     Bob is always working

Mine                             and

Ojege                            because

Ngio zam kwan              I overslept

Ngio zam mba               I over slept

Zamshena                     too much

Bwamshe                      before

Gagno                           bid

Kazho gugno                 cat is big

Mesh ak                        its big (inanimate)

Mesh amget                  it is big (inanimate)

Shigen                          but (one way)

Meskwa di                     red asshole

Bwamshe mboyan         before I die

Bwamshe mbayan         before I sleep

Gnebech wikmowen       perhaps it will rain

Genebech wikmowas     perhaps it will drizzle

Mowech                        poop

Moshek                         mostly

Moshek she shena nesh nabek                     most of the neshnabek

Moshek                         all

Moshe neshnabek          all Indians

Da                                can or could

Daneh                          to town

Odanek ngiojebya          I came from town

Anake                           or/either

Anake ode                     this or that

 Ngimkan                      I found it

Gigyago wgimkan I Nebyegen                       Gigyago she found a pencil

Netum                          first

Naganit                                                             he is the leader/Out front

Nikan                           my friend

Wech bya                      come from there

Wjebya                         came from

Gawje bya nen              where h/s came from

Gaw je byat                   he came from

Maji                              can mean leave or go

Wenet                           good it is

Mnoye                           living well

Mnoyik ibe                                                        the are living good over there

Mnozhe webse               living responsibly

Mno zhe webset             good person

Wense wak                    he/she is good looking

Wensik                         they look good

Gkiktomen                    we are talking

Nchiwenmo                         he/she is happy

Nde ton nebyagen          I have a pencil

Nde sa o kazho              I have a cat

Mek kezo                                                          he’s riding out somewhere

Gikso wak                     he moved out

Mno gishget                  good day