enchanted

*Icebergs from the original Waawaateg installation 2023

Stories of Winter:
An Enchanted Experience

As part of your Spirit of Winter Snow Dome experience, get cozy and immerse yourself in Indigenous stories and culture. During your one-hour visit, enjoy captivating tales such as The Bear in Me, The First Loon, The Way We Received Maple Syrup, Seven Dancers in the Moonlight, and How Mitigomij Saved Crazy Crow’s Life, all brought to life by talented Indigenous artists and storytellers.

Step inside the dome, sip a warm drink, and let the stories transport you to forests, caves, and ceremonial spaces, where winter becomes a time of wonder, reflection, and connection. This year, you can also explore three icebergs from the original Waawaateg installation, located near the domes.

The bear in me:

The Bear in Me tells a reflective Cree story of Muskwa, the bear, and a young red cardinal, exploring the lessons of patience, reflection, and the natural rhythms of winter. The story is brought to life by Dakota Ward and Jaylene Cardinal, Cree artists and co-founders of W.C. Creatives, whose mixed-media paintings depict the bear resting in his cave as the cardinal discovers his winter traditions. Their work invites viewers to experience the wisdom, humor, and cultural teachings embedded in Cree storytelling while connecting to the cycles of nature.

Cree

ôma âcimowin mâcipayiw, tâkohtatinâhk asinîwaciy môy wâhyaw anita osâwi-âsokanihk. êkota kî-nîpawêw oski-oskanêw. ayiman mâna awa pawâhcakinasîsi-pîsim mîciwin ohci, poko kakwê-nahâpahtami mînisa ahpô kiscikânisa.

mwêstas êkwa kâ-miska mînisa ispatinâsihk, kâ-wâpahta êkota wâtihk. mitoni mîna ê-kîsiwâk ôma wâtihk, mitoni nohtê-nitawâpênam. êkota kâ-wâpahta watapiy êkotê pîcâyihk ê-itamwêyêk, pihtwêpayiho.

aspin êkwa ê-tohot êkota, kâ-nanâmipayêk anima watapiy êkwa asiniy kâ-waskawêpitêht, matwêsin êkota mohcihk. mwêstas kâ-pihtâhkwa, awiyak ê-wayawê-itêpwêt êkotê pîcayihk awa maskwa "kîkway êkwa ôma mâhti."`

"wahwâ, môya kwanita ê-nohtê-mostâcîkâtân," itwêw awa oskanêw. "ê-nohtê-kîsôsiyân anima têpiyâ osâm ôhi mînisa ê-mîciyân," itwêw awa oskanêw.

"mînisa cî ê-itwêyan?" kwêcikêmiw awa maskwa.

"ahâ, mistahi anihi tahkoc kiwâtêhkânihk" itwêw awa oskanêw.

"ê-ah" itwêw awa maskwa.

mistahi awa nohtê-kîcinâhow awa oski-oskanêw êkwa kwêcimêw ôhi tânihki kâ-kâsowêyit wâtihk. êkota awa maskwa kâ-pahpit êkwa itêw "haw, môy ôma ê-kâsowiyân, ê-mosci…"kîkway kâ-kiskisit awa. "tânihki mâka katâc ka-âcimostâtân ôhi niyanân ohci?" itwêw awa maskwa. "kikway mâka nîya ê-wî-mîyan?"

"ahpô itwê" itwêw awa oskanêw, "atiht ohi mînisa kâ-wîkasiki, êkwa tâpwê ôhi ê-kwayaki-wîkasiki."

sêmâk awa maskwa itwêw, "ahâw mâka!!! mistahi."

kâ-mâci-âcimosot awa maskwa, oskanêw pakitinam êkota watihhkwan mistahi ê-mînisiwêyêk. maskwa itwêw awa môy ôma ê-kâsôt, mâka wîsta ê-ayiwêpit êkwa mîna mâmitonêyihtam, pêyakwan awa kîkâwênaw êkwa mîna awa kimosôminaw kîsikâw êkwa kinwês mîna kâ-tipiskâk.

êkota ôma, mistahi ayêman mîciwin ka-miskamihk, êkosi poko môy mistahi kakwê-waskawêyân. êkota ôma papêyahtik ka-ayâyân êkwa ka-pêhoyân mîna ê-kâ-kâkîsimoyân. niwanisîyison êkwa kakwê-sohkisiyân, ka-wayawêyan wîpac kihtwâm. kahkiyaw ôma poko kawê-ayawîpêyahk êkwa âskaw kanitohtâsowiyahk.

ayêmanêw awa ka-nanisitohta oskanêw, osâm owâcistanowâwa môy kihtwâm âpacihtâwak. mistahi pimihâwak, tâpitaw oski-wâcistonêhkêwak mâna, môya mistahi mâmitonêyihtamowin kîkway. tâtakâhkihtam awa oskanêw kâ-isi-âcimisowêyit ôhi maskwa, êkwa anima mistahi kâ-isi-mâmitonêyihtamêyit.

êkota kâ-wâpimât ôhi kimôsominawa ê-ati-awasîwêyit êkwa wîpac poko ka-kîwêpihat. "kinanâskomitin ôma maskwa kâ-âcimostawêyin ôma kiwaskawêwin." êkota awa maskwa itwêw, "maskwa sôskwâc isiyihkâsin."

êkota âsamina kotak watihkwan ê-mînisiwêyêk pakitinamowêw ôhi êkwa kîwêpihâw. nitawi-tôhôw mitoni tâwâyihk onihkîkwa êkwa pasakwâpow. wâpamikow awa onihkîkwa êkwa kwêcimikow tânihki êkosi kâ-itohtamêyit, êkwa wihtamowêw, "pêyak tipiskaw ê-ayawêpiyân" êkwa kahkiyaw wiyatêyihtamok êkwa miyowâyâwak mîtosihk.

English

Our story begins, on top of an evergreen tree located in British Columbia just north of Gold Bridge. There stood a young Red Cardinal. Within December food can be scarce, so searching with alert eyes for some berries or seeds is a necessity.

After finding a berry bush on a hill, the bird notices a dark hole that descended into a cave. As a warmth emanated from this hole, it made it that much more inviting to be curious. The red cardinal noticed a root branch just a bit deeper within the cave, so she jumped onto it.

As she landed on the branch, the root shook and freed a rock, that fell onto the ground making a loud thud. After the slight disturbance, a deep voice came from the dark “This better be good" said the bear.

"Oh, I am so sorry, I did not mean to disturb you" said the red cardinal. "I was just trying to get warm after eating some berries," the bird said nervously.

"Did you say berries?" the bear asked.

"Yes, there is a whole bush right above your cave" said the cardinal.

“Huh" replied the bear.

Being a curious and young bird, the red cardinal decided to ask the bear why he was hiding in the cave. To which the bear laughed and replied "Hah, I am not hiding, I am simply....." just then the bear realized something. “Why should I tell you these bear secrets?" the bear snickered, "What will you give me in return".

"Well" said the cardinal, "I could drop you some of these delicious, and I mean super delicious berries up here".

With quick haste, the bear replied "Yes, deal!!! Mistahi".

As the bear began his story, the cardinal dropped him one branch with a bunch of berries on it. The bear explained that he was not hiding, but he was taking the time to rest and meditate, as the earth was going through the time when the sun goes down early and the moon stayed out longer.

During this time, it was harder to find food, so he must conserve his energy and stay warm. He took this time to live within his means and use patience and say prayers. It was a time for fasting and reflection so that he could be strong, wild, and free again. He said all things in life need rest and must to some degree follow their instincts.

This was hard for the young cardinal to understand, as they did not stay in the same nest twice. Always on the move, eating or finding dry leaves and twigs to build a new nest, patience and reflection were not in its nature. The red cardinal found herself intrigued by the traditions of the bear, and in wonderment of his deep thinking.

Just then the cardinal realized that the sun was beginning to set and that it was time to return to her parents. "Thank you very much Mr bear for sharing your bear traditions.”
To which the bear replied, "Just call me Muskwa".

Then the red cardinal dropped another branch of berries and made the journey back to her parents. Placing herself in the middle of them both she closed her eyes. The parents found it odd and asked her what she was doing, to which she replied "Hibernating" and they all laughed and had a peaceful night in their tree.

Ojibway

Giinawa dbaajmowin maajise Ogidaatig izhi British Columbia Giiwedin Ozaawaa-zhoonia-waande Aazhogan. Dazhi niibawi Oshki misko bineshii Wiiji manido giizis, miijim daa awi manizin. Nandawabam wiiji gozhkozi oshikiinshigoon Aanind miinan gemaa miinikaanan ayaa andawemdan.

Baanimaa mikan miinan gitigaan bikwadinaa, Bineshii maaminonendam dbiki bgonezi bangishim ate dazhi Waanzh. Giizhooyaa mookii ondaabate ozhitoon aapijii nawaj. Misko bineshii maaminonendam ojiibik akwindimaa waanzh ezhi wiin gwaashkwaani.

Ezhi wiin boonii mtig, ojiibik baapaagishkaa miinwaa gidiskinan asin, i’iw gawa’an agiji aki ozhitoon giizhiwe biigoshim. Baanimaa wanishkwe’idiwag, minowe bizhaa onji dbiki “ ezhi minwaabaminaagwad” ikido mkwaa.

“Ooh niin izhi gaagiizom, niin gii niiskaazom giin” ikido misko bineshii. “Niin gaa gagwe gashitaw aabigaamide-nibi baanimaa apii wiisnini miinan.” bineshii ikido zegizi.

Giin Izhi ikido miinan Mkwaa gagwedwe.

Enh, dazhi ayaa niibawa mtigook ishpiming giin waanzh ikido misko bineshii.

“Wegonen” ikido mkwaa.

Aya’aa inendaagwad miinwaa oshki binishii, misko binishii inaakon gagwejim mkwaa aaniin dash wiineta gaa gaazo izhi waanzh. Mkwaa gii baapi miinwaa ikido “kaawiin ndi gaazosii, niin wendad….” gezika mkwaa maaminonendan “ Aaniin ndi dibaajimo giin mkwaa bmaadziwin?” mkwaa gii baapi “ Aaniin giin miigwe niin”.

“Minoyaa” ikido misko binishii “Niin daa baninan giin wiingipogozi miinan, miinwaa Apijii wiingipogozi miinan mami.

Wiiji dadaatabii mkwaa ikido “enh bikinage”.

Mkwaa maajise dbaajmowin, misko bineshii bangishim bezhig mtig niibiwa miinan. Mkwaa ikido wiineta gaawiin gidaamawsii. Miinwaa wiineta mamaw dbaagane anwebi miinwaa aname, Shkaakimikwe izhaa dbaagane aaniin chi giizis waaban gchi kizhep miinwaa dbik giizis daazhiike ginwaa.

Megwaa dbaagane, gii zanagad mikan miijim, wiineta daa ishkon baagidanaamowin miinwaa giizhooshin. Wiineta iw apii bmaadzi wiiji ganage miinwaa aabaji anwibaa miinwaa ikido aname. Gii megwa gii’goshimowin miinwaa waaside ezhi miinwaa wiineta maashkaawizi, bagwaji, miinwaa gidiskin. Wiineta ikido akina aya’ii bmaadzi andawendam anwebi miinwaa daa gikinotaw.

Wa’aw gii maashkawizi oshki misko bineshii izhi nisidotam, miinwaa wiiniwaa gaawiin gashkitoonsii danaadizi izhi bezhigwan wadiswaan niinzhing. Apane maamijii, wiisini miinwaa mikan baate niibiishan miinwaa mtigoons izhi ozhitoon oshki waadiswaan,anwibaa miinwaa waaside gaawiin izhi manidowaadizi. Misko bineshii mikan gaye wiin ombim maadziwin izhi mkwaa. miinwaa maamakaadendam.

Noongom misko bineshii maaminonendam izhi chi giizis maajise baangishimon miinwaa izhi gii dbaangane azhen izhi gaye wiin ogitizimaanak. “Chi migwech apiji niibiwa mkwaa madaa’okii giin mkwaa maadziwin.

Zhigwaa misko bineshii bangishim mtig miinan miinwaa ozichigan bimi ayaa azhe wiin ogitiziimaanak. Achige wiin ayaa ate naawi niizhoo, wiin besho oshkiinzhigoon. Ogitizimaanak mikan maanaaji miinwaa gaagwejim wiin aaniin gaa ozichigan, Izhi wiin ikido “gchinbaa” miinwaa wiinetawaa baapiwag miinwaa ayaan bangan dbikad izhi mitig.

French

Notre histoire commence, au sommet d’un sapin situé en Colombie-Britannique, juste au nord de “Gold Bridge”. Se tenait un jeune cardinal rouge. En décembre, la nourriture peut être rare, donc chercher attentivement des baies ou des graines est essentiel.

Après avoir trouvé un buisson de baies sur une colline, L’oiseau remarqua un trou sombre qui menait à une caverne. Une chaleur venait de ce trou, rendant l’endroit intriguant et intéressant. Le cardinal rouge vit une racine un peu plus loin dans la caverne et sauta dessus.

Lorsqu’elle atterrit sur la branche, la racine trembla et libéra une pierre, qui tomba au sol avec un bruit sourd. Après ce léger bouleversement, une voix profonde sortit de l’obscurité : « Ça doit être quelque chose d’important," dit l’ours.

« Oh, je suis désolée, je ne voulais pas vous déranger », dit le cardinal rouge. « Je cherchais juste à me réchauffer après avoir mangé quelques baies », murmura l’oiseau, nerveusement.

« Avez-vous dit des baies ? » demanda l’ours.

« Oui, il y a tout un buisson juste au-dessus de votre caverne», répondit le cardinal.

Hein ? » répondit l’ours.

Comme il était curieux et jeune, le cardinal rouge demanda à l’ours pourquoi il se cachait dans la caverne.: « (en rirant) Ah, je ne me cache pas, je suis simplement... » .. Puis l’ours réalisa quelque chose. «Pourquoi devrais-je te dire ces secrets d’ours ? »ricana-t-il « Que me donneras-tu en retour?

Eh bien, » dit le cardinal, « je pourrais vous laisser tomber quelques-unes de ces délicieuses, et je veux dire.. supèr délicieuses baies d’ici-haut.

Sans attendre, l’ours répondit : «Oui, d’accord !!! Mista-haie ». Mistahi

Pendant que l’ours racontait son histoire, le cardinal lui fit tomber une branche remplie de baies. L’ours expliqua qu’il ne se cachait pas, mais qu’il prenait le temps de se reposer et de méditer, car la terre traversait cette période où le soleil se couche tôt et la lune restait visible plus longtemps.

Pendant cette période, il était plus difficile de trouver de la nourriture, donc il devait économiser son énergie et rester au chaud. Il utilisa ce temps pour vivre simplement, faire preuve de patience et de prièr. C’était un moment de jeûne et de réflexion pour redevenir fort, sauvage et libre. Il disait que toutes les choses dans la vie ont besoin de repos et doivent, d’une certaine manière, suivre leurs instincts.

Cela était difficile à comprendre pour le jeune cardinal, qui ne restait jamais dans le même nid deux fois. Toujours en mouvement, mangeant ou cherchant des feuilles sèches et des tiges pour construire un nouveau nid, la patience et la réflexion n’étaient pas dans sa nature. Mais, Le cardinal rouge se sentit intrigué par les traditions de l’ours et ..émerveillé par sa pensée profonde.

Juste à ce moment-là, le cardinal réalisa que le soleil commençait à se coucher et qu’il était temps de retourner auprès de ses parents. « Merci beaucoup, Monsieur l’Ours, de partager vos traditions d’ours. » À quoi l’ours répondit : « appelle-moi simplement Muskwa.

Puis, le cardinal rouge laissa tomber une autre branche de baies et entreprit le chemin du retour vers ses parents. Se plaçant entre eux, elle ferma les yeux. Ses parents trouvèrent cela étrange et lui demandèrent ce qu’elle faisait, à quoi elle répondit : « J’hiberne », et ils rirent tous ensemble avant de passer une nuit tranquille dans leur arbre.

The first loon

Loons tells a captivating Anishinaabek story of Wanaboozhoo, the Loons, and the lessons of respect, vigilance, and the interconnectedness of humans and animals. The story is brought to life by Duncan Pheasant, Ojibwe artist from M’Chigeeng First Nation on Manitoulin Island, whose vibrant Woodland-style paintings interpret the moment Wanaboozhoo’s playful trick leads to a mishap and reveal why Loons spend most of their time in water. His work invites viewers to engage with the humor, wisdom, and cultural teachings embedded in Anishinaabek storytelling.

English

The winter was coming to an end and Nanabush was hungry from a long winter. He thought of a way to catch some birds when they return to the north. He built a wigwam and waited.

Then, one day, the birds started to appear and Nanabush called out to them. "Welcome home my friends, come in, I have gifts for you".

The birds all begin to land and walk into the wigwam. Nanabush told each bird to put on these blindfolds, as it will be a surprise. All the birds put on the blindfolds, then they heard a squishing sound. Wondering what it could be but Nanabush told them “Do not peek, it's a surprise.”

One black bird pulled down his blindfold and saw Nanabush twisting the necks of the birds killing them! The black bird yelled out “Run! Run! He's killing us!

All the birds ran towards the opening and ran over the black bird squishing him. Nanabush was quite angry and chased the birds. The black bird couldn't walk as his legs got squashed and pushed back on his body.

The black bird made it to the open water and jumped in. He found out he could swim fast and dive very deep with his squashed legs. When the black bird came up for air he wanted to scold Nanabush but his voice was gone. He tried very hard then his voice came out, it was very beautiful. The Great Manitou gave the black bird a necklace for saving many other birds that day.

That is why the loon has legs and feet farther back on his body and his voice is so beautiful from holding his breath so long.

My grandfather then said Do not make fun of people who look different, they are that way for a special reason.

This was the story that Ambrose Pheasant told his son, Duncan Pheasant is now, in turn, sharing it.

The way we received maple syrup:

The Way We Received Maple Syrup tells a magical winter tale of resilience, discovery, and the gifts of the natural world. The story is brought to life by Alyssa Bardy, Upper Cayuga and Mohawk photographer, whose immersive panels and nature-inspired imagery allow viewers to step into the forest and witness the moment the boy discovers Wáhta Óhses, maple syrup. The audio narration is shared by Tewateronhiahkhwa Gleniste, Mohawk storyteller and educator, whose voice connects listeners to the language, traditions, and cultural wisdom of her people.

English

A long time ago, this story happened.

The winter had been extremely long and extremely cold, and the Onkwehonwe or Original people became very sad. Now, it was the time of poorness because all the gardens were empty. Yah othé:nen ase’shón’a, oterashón’a tanon ononhkwashón’a. There were no vegetables, no roots and no medicines. The trees and bushes bared no fruits and even the animals in the forest had become scarce. Yah othé:nen kahikshón’a tánon kontíriyo. All the people were hungry and their minds were low. One boy looked around at all the suffering people and decided to go into the forest where he could think. He sat down beside Wáhta, a maple tree. He sat for a long time, thinking how can he help lift the minds of all the people.

After a while, a skittish squirrel called Aró:sen darted past him and ran up Wáhta, the Maple tree. What a surprise it was. The boy watched as the squirrel jumped from limb to limb. É:so kasasténhtshera! She had so much energy and liveliness. The boy wondered how it could be so. Aró:sen surely was hungry too, wasn’t she? Before long, the boy grew tired and headed back to his home. He decided he will come back when Karahkwa, the sun rose again.

The next day the boy headed back to the forest. Determined not to get distracted and to focus on a way to lift the spirits of the people. He sat down beside a tree, and began to think. It wasn’t long before Aró:sen the squirrel darted past him. The boy sure was surprised to see her again so quickly, and she was still, so full of energy. Once again, he watched her leap from limb to limb. This time though, the boy noticed that she favoured Wáhta the Maple tree, and in between all the leaping and jumping, Aró:sen, the squirrel had stopped to drink from the tree. Aró:sen was drinking from Wáhta!? He stood up to investigate. Sure enough, the boy saw drip-drip-drip a liquid was dripping from the Wáhta, maple tree.

How curious the boy thought. He reached up to touch the liquid then tasted it from his fingertips. Mmm kahneká:kon, it tasted good and a little sweet. The boy fashioned up a make shift bowl from bark and placed it just so, to catch the drips of sap as it drip-drip-dripped from the tree. He decided he will return home for the day and come back the next day to check on this liquid. When he got home, he didn’t tell anyone about Aró:sen or the Wáhta liquid. He wasn’t sure yet, if this will be helpful to lift their minds.

The next day, later in the day, he returned to the Wátha where he had left the bowl. He noticed how Karahkwa, the sun shone so brightly in the spot where he had left it. Karahkwa, the sun made the liquid turn darker in colour. Karahkwa, the sun had even made the liquid thicker, like óhses a syrup. How peculiar the boy thought. He wondered if it tasted different too. With that he lifted the bowl to his lips and took a sip. My goodness! Karahkwa, the sun made the warm liquid even sweeter than it was before! He took a long drink. He knew now, why Aró:sen was so happy and full of life and energy. He knew now, that he could take this wáhta Óhses, maple syrup back to the people and help to raise their minds and energy. “Nyawenkó:wa! Thank you!” the grateful boy shouted! “This Wáhta óhses, Maple Syrup is just what the people need!

Nyá:wen Aró:sen! Nyá:wen Karahkwa! Nyá:wen Wáhta!”

Seven dancers in the
moonlight

Seven Dancers in the Moonlight explores the Haudenosaunee Mid-Winter Ceremony, Anonhwaró:ri, marking the New Year, Sha’tekoshérhon, and reflecting the traditions, renewal, and cultural teachings of the Haudenosaunee people. The story is brought to life through the mixed-media artwork of Dr. Jamaica Cass (Mohawks of the Bay of Quinte, Turtle Clan), created in collaboration with concept designer Tiffany Cass. The audio narration is shared by Lindsay Brant, Indigenous storyteller and educator from Tyendinaga Mohawk Territory, whose voice connects listeners to the ceremony, the passing of knowledge, and the enduring cultural wisdom of the Haudenosaunee.

English

Many winters in the past, the Mohawk Nation (People of the Flint) were camped on the Lake Keniatiio (pronounced Kahnyah-DEE-yo) (Lake Ontario).

At that time, a group of children, seven in number, formed a secret organization among themselves.

In the night they would gather around their little council fire in the forest near the lake. There they would dance to the beat of their leader’s water drum.

One day, their little chief suggested that they hold a feast at their next council fire. Each of the seven boys was to ask his mother for some food to take to the feast. One boy was to ask for corn soup. One was to ask for deer meat. Another was to ask for green corn and so on.

The next day, each boy approached his mother and asked for the desired food. Each of the boys was refused the food. Each mother told her son that he had enough to eat at home, and that there was no need for him to carry away good food to the woods for a feast.

The little warriors were very unhappy because of their failure to secure food for the feast. They had empty hands and gloomy hearts.

That night they returned to the dancing ground.

The little chief said, “Never mind, my warriors. We will show our parents that it is not well to refuse us food. We will dance without our feast.”

The little chief told his warriors to dance hard. He told them to look up at the sky while they danced. The chief told them not to look back, even though their parents might call for them to return.

Saying this, he took his water drum and, while beating it, he sang a very powerful song, a witch song.

The boys danced, and as they danced, their hearts became light. They soon forgot their troubles.

Faster went the song, and soon the boys began to feel themselves dance into the sky.

Their parents saw them dancing above the tree tops, and called for them to return.

One little dancer looked back, and he became a shooting star.

The rest of the dancers became little flickering stars in the skies.
When the Mohawks see the Pleiades flickering and dancing during the cold winter nights, they say: “The little warriors are dancing hard tonight.”

Forever they dance over the villages of the Iroquois. When they dance directly overhead, it is time for the Iroquois New Year Feast.

This happens during the Moon (month) of the New Year, in January or February.

When a meteor falls through the sky, the Old People tell this story to the children.

Mohawk

É:so iohseráke tsi náhe, ne Kanien’kehá:ka Raotitiohkwa né:ne onièn:kara (People of the Flint) wahontenatón:ni kaniatàr:kta ne Keniatí:io (kahnyah-DEE-yo) (Lake Ontario).

Ne tho shontakahá:wi rotitióhkwaien se’s, tsá:tah nihá:ti ratiksaokón:’a, wahontenenhrón:ni tsi na’tehóntere.

O’karahsnéha sok enhonttsenhón:ni ne kahrhá:kon kaniatarà:kta, otsenhà:kta enhonitskotón:nyon. Tho tenhatinonnyáhkwe tsi ro’nahkwá:’e ne thonwakowá:nen.

Sewenhnísera kén:nen are nen’né:’e ki nihrá:’a ronwakowá:nen wahén:ron ne ó:ya entsitewatkenní:sa entewatekhón:ni. Akwé:kon ne tsá:ta nihá:ti enkonwatiri’wanón:tonhse ne shakoti’nisténha ne kákhwa aontahatí:hawe. Shayá:ta kanénstohare onón:tara enhari’wanón:ton, shaiá:ta ohskenónton o’wá:ron, shaià:ta okahseró:ta ó:nenhste, ratikwé:kon ki’ thénon enthatí:hawe.

Saiórhen’ne, shatiia’tátshon ne ratiksaokón:’a washakotiri’wanóntonhse ne shakoti’nisténha ne kákhwa tehonatenhontsó:ni. Kontikwé:kon yah teionathontá:ton. Akwé:kon wa’konní:ron iekaié:ri tsi ní:kon rónneks ne kanónhskon iah tekari’wanóntha ne kakhwí:io iahatí:hawe ne kahrhá:kon tánon e’tho aontahontekhwá:ren.

Ki nihonná:sa rotisken’rakéhte iah tehonatshennón:ni tsi yah teiotón:on’ aontahotí:ha ahontekhón:ni. Yah thénon tehatihá:wi tánon iókste ne raoneriá:ne.

Ne o’karásha tho nionsahón:ne tsi tethatinonniahkwátha.

Ne nihrá:’a ronwakowá:nen wahén:ron, “Yah thénon teiotié:ren, sewahsken’rakéhte. Enyethina’tónhase ne ionkhiién:’a tsi yah teioiá:nere tsi waonkhihkwáhnhe’se. Tentewanonniáhkwe tánon iah thaetewatekhwá:ren."

Ne nihrá:’a ronwakowá:nen washakohró:ri ne rotisken’rakéhte ahonhkwís:ron tsi tenhatinón:niahkwe. Washakohró:ri tsi tkaronhiá:te ia’tehontká:neren nónen tenhatinón:niahkwe. Ne ronwakowá:nen wahén:ron tóhsa yentsisewatkátho, ronhá:tien ne ronwatiiookón:’a yahonwatiná:ton.

Tsi ne wahén:ron watrahkwe ne kana’tsó:wi tánon tsi ro’nahkwá:’e, wa’tharí:wahkwe ne ioterennátkon, wateén:narahs aorén:na.

Wa’thatinonnyáhkwe ki ratiksaokoń:’a, yah tetsókste ne awé:ri. Sahoti’nikónhrhen ne thénon tehona’nikónhrhare.

Taio’shatsténsere’k ne karén:na, iah tekarí:wes ki ratiksaokón:’a wahónttoke tsi karonhiá:te tehotinonniahkwenhá:tie.

Ne ronwatiiookón:’a wahonwatí:ken tsi ioterontaté:nion ronatohetstonhá:tie iahonwatina’tón:nion taontahónhkete.

Shaiá:ta nihrá:’a tontahatkátho, warón:tats otsísto wahá:ton.

Ne ronátia’ke tewattsiroókons ne otsísto tsi karonhyá:te.

Nónen ne Kanien’kehá:ke enhontkátho ne Pleiades tawattsiroókons tánon teiononniáhkwen nó:nen iowísto kohserà:ke enhonní:ron:

“Ónen are’ ne nihonná:sa rotisken’rakéhte rotiiénhton tsi tehotinonniahkwen.”

Tsi nén:we tsi tehotinonniáhkwen tsi ronatená:taien ne Ià:ia’k Nihononhontsà:ke. Nónen tsi ionkwatinontsís:tate tenhatinonniáhkwe, ónen ki’ ienkáhewe ne Ià:ia’k Nihononhontsàke tahontenonhwerá:ton ne Akohséhrha, Ohserá:se Enhontekhwá:ren.

Tho nenyá:wen’ne kí:ken (awenhní:ta) ne Ohserá:se Iothorkó:wa tóka ni’ Enníska.

Nónen entewá:sen’ne ne thénon kwah né:ne onén:ia ne tsi karonhyá:te, ó:nen ki’ ne Thonnonkwe’tá:ions enshakotikaratónhase kí: oká:ra ne ratiksaokón:’a.

How Mitigomij saved crazy crows life

How Mitigomij Saved Crazy Crow’s Life tells a gripping winter survival tale of friendship, courage, and the harsh realities of the forest. The story is brought to life by Cree artist Dakota Ward, whose mixed-media artwork depicts the scene of men around the fire, with smoke transforming into the animals and characters from the story. The audio narration is shared by Rick Revelle, Algonquin author and Knowledge Keeper, whose storytelling immerses listeners in Indigenous history, survival, and cultural traditions.

English

That night as the fires burnt, Mitigomij sat down beside Elue’wiet Ga’qaquj (El-away-we-it Ga-ah-gooch) Crazy Crow and said to all gathered as they warmed themselves, “Would everyone like to hear how I saved the Crow Man’s life this winter?”

Several of the gathered warriors spoke in unison saying, “Yes, we would like to hear how one great warrior saved another great warrior’s life!”

Elue’wiet Ga’qaquj (El-away-we-it Ga-ah-gooch), cleared his throat and nervously laughed, as Mitigomij sat beside him and related the tale.

It all started, Mitigomij began, when we decided to separate to go on a hunt, figuring that we would have better luck covering twice the area. It was bitterly cold, and we had to cover our faces with our fur scarves, only letting our eyes peek out from under the fur protection from the harsh wind. I was gone five suns and had little luck, one scrawny rabbit that Makadewà Wàban (Ma-ka-de-wa Wah-bun: Black Death) and I shared. Hardly enough for myself, let alone a full-grown cougar. The evening of the fourth sun I was able to dig into a large drift making a warm sleeping burrow just large enough for myself and the cat.

That morning, a noisy crow sitting at the opening of our burrow woke us. Figuring my good friend had made a kill we quickly followed the bird as it led us through the forest until about mid-day. The snow was very deep, but my snowshoes enabled me to keep up with our overhead messenger. The sky was bright blue and the only noises in the forest were the branches snapping in the cold, the intermittent knocking of woodpeckers searching for a meal, and the occasional displeasure of a jay whenever we happened into their area.

It was very close to dusk when we arrived in a clearing where there was a loud gathering of noisy crows around a frozen moose carcass. The crows were making busy diving at a pack of seven wolves, which were intent on obtaining a meal from the dead animal lying in the blood encrusted snow that surrounded the area. With a loud scream from Makadewà Wàban and a yell from me the wolves reluctantly backed off. As I approached the animal I wondered where Elue’wiet Ga’qaquj (El-away-we-it Ga-ah-gooch) was. The crows were here and if he had slain this moose he should be nearby. As I came closer to the moose. I could hear what I thought was a muffled sound of someone saying my name. Standing beside the carcass I was sure I could hear my name being called from within the dead beast. Makadewà Wàban sat down and stared at the animal’s chest. I knelt, then peered into a small opening in the moose’s chest.

There he was, Elue’wiet Ga’qaquj (El-away-we-it Ga-ah-gooch) inside the moose’s belly which was frozen stiff. Once I cut him out, he told me that after he had slain the animal and gutted it he was almost frozen, so he had crawled inside to get warm. There he fell asleep. The next morning, he awoke to the sounds of the wolf pack and the crows noisily fighting over the carcass. The body of the animal had frozen stiff and he could not get out. The wolves were intent on having a meal from the dead animal, the crows were just as intent on keeping them away from the stiff remains. He told me that he had been inside the animal for two days before I showed up to save him. That is the story!

Elue’wiet Ga’qaquj (El-away-we-it Ga-ah-gooch) stood up and said “You have never known the closeness of death until you have spent two days in the belly of the beast!”

Everyone laughed and many said that was the best survival story they had heard in a long time. Some of the warriors dipped their cups into the tea container and others left the fire to go to their sleeping areas.