Gun to gun
Mohawk Warriors keep watch over the log barricade at the top of the hill. (Credit: Robert Galbraith / Kanien’keháka Onkwawén:na Raotitióhkwa Language and Cultural Center)
Story told by Mitch Deer
Around the first of July, 1990, we went to Kanesatake. We set up patrols and camped out right there in the Pines.
We didn’t expect the police to come the way they did. We thought the town workers from Oka were going to come up with chainsaws and bulldozers to start cutting down the trees and bulldoze the graves. That’s not what happened.
The mayor of the town of Oka, Jean Ouellette, called the SQ and maybe 150 cops showed up on July 11th. We were in the Pines the morning it happened.
Jean Ouellette attends the Royal Commission on Aboriginal Peoples (RCAP) hearings in Montreal, Quebec in 1993. (Credit: Audrey Mitchell / Library and Archives Canada)
The people heading to work, early in the morning, were going down to the town and then running back up saying, “There’s SQ in the village!”
Around five in the morning, I was through the woods on the main roadside when I saw a SWAT team coming up.
We had a big log across the road and we got behind it with our rifles out screaming, “You have no business coming here. Get the fuck off our land.”
We were gun-to-gun.
At the first crack of light, the SQ came in on both sides of us. They came with all their trucks and police cars, vans, everything. So I left the area I was in and made my way to the front, that’s when I seen our women standing in the front against the cops.
The women were chanting and yelling, “You have no jurisdiction here, you have no business here.” All that kind of stuff. The SQ didn’t want to talk to them and said, “We want to talk to the men or chief or whoever was in charge.”
The women stood their ground and said, “We have just as much authority as the men and we have just as much power as them.”
And they do. Sometimes they have more power than we have.
Because in reality, we are only just tools of the nation, that’s all we are. But these cops weren’t used to dealing with women.
At about six in the morning, they started throwing tear gas.
Tear gas canister picked up by Mitch Deer on July 11, 1990 and preserved by him since. (Credit: Emma McLaughlin)
The way the breeze moved off the top of the hills and through the forest, the wind would push the gas back onto them. I never got to smell any tear gas but the women did because they were right at the front. That went on for hours.
They threw so much tear gas that they actually ran out. We didn’t budge. It was tear gas, tear gas then all of a sudden we heard shooting when they ran out of gas. More and more shots were heard and then we all started shooting back and forth. This was only for like 10 or 12 seconds, but there were like 1,000 shots in that time.
It’s a funny feeling to hear bullets whizzing by your head, when you almost get hit. You hear, “Zip zip.” I’ll never forget the feeling of the air going right by you, that’s the bullets.
Anyways, once the shooting was over, it got really quiet. Some of the people in the town of Kanesatake came running down the road, a whole bunch of them. A crowd, yelling and jumping up in the air saying, “They’re gone.”
But we were like, “What do you mean they’re gone? The police cars are right there.”
They had run away. The whole SQ gang got in their trucks and ran away down the hill.
They left four police cars and two police vans, brand new.
There was this payloader that they left behind and we took control of that too.
We took the vans and put them at the top of the hill. We cut down one big tree and put it on top of the vans to block the road. We made a barricade so they couldn’t get through.
Two Warriors read the Montreal Gazette by the blockade created with flipped Sûreté Quebec vehicles. (Credit: Robert Galbraith/Kanien'keháka Onkwawén:na Raotitióhkwa Language and Cultural Center).
But we didn’t close the road so you could still get vehicles through. We dug bunkers and organized ourselves. They were surprised because one minute there was nothing and during the night, we set up and were ready for the SQ. We got shit done. That’s the way we are as Mohawks. We think fast and can put something together quickly.
I’m going to tell you a secret. During all that time we started having reporters. Lots of them, maybe 80-90 at a time.
Once in a while the women would come down to give statements to the press.
The reporters started demanding and telling us they wanted to go anywhere they wanted.
We started yelling at them to leave, to go back down the hill with the cops.
Reporters and photographers gather by blockade in Kanesatake on August 28, 1990. Among them is film director Alanis Obomsawin who stands centre right. (Credit: Benoit Aquin/Library and Archives Canada).
After a while, we let the reporters back up but we told them they can’t demand shit. They only go where we tell them they can go.
We kept telling the reporters that we’re not the main guys. That there were bigger, badder guys, in the middle, worse than us. In reality, there was just us.
So that’s why we made them stay up on top of the hill, we had to give them the illusion that there were more of us.
We even made up radio signals and would use different voices, making them think there were hundreds or even thousands of us when there were only 30-40. We knew the police were listening in.
We even made up stories and sent the police looking for things that weren’t there.
We would speak Kanien’keha on the radio, but there were some sell-out Indians who would interpret for the SQ.
Credit: Benoit Aquin/Library and Archives Canada
So we had to get smart and we had a bunch of Mi’kmaq come down. They helped us speak Mi’kmaq on the radio because we knew it would take the SQ some time to find a new translator. The whole time we had to keep them guessing.
During the last days, the army moved into the Pines. A tank came in and started pushing everybody back. Everyone fell back into the Onen’tó:kon Treatment Centre. I wasn’t there when that happened because I was on the other side of the reserve.
They decided to block off the roads and I was trapped. I had the water on my backside, mountains in front of me, the police to my left, and the army to my right. So I went to the fishing shacks that were there, the kind that they drag out onto the ice in the winter.
I was scared, I didn’t want to be captured.
Warriors and supporters leave the Onen’tó:kon Treatment Centre on the final day of the crisis, September 26, 1990. Mitch’s two sons, Oniatarí:io Deer (second from left in foreground) and Rohrhá:re’ Deer (fifth from left in foreground) are present. (Credit: Robert Galbraith/Kanien'keháka Onkwawén:na Raotitióhkwa Language and Cultural Center)
I stayed there for hours and a tank came down the road. There was this tree and some tall grass and I just laid there holding my weapon saying, “You can’t see me, you can’t see me, you can’t see me.”
It stayed there for 20-30 minutes. I think they were just as scared as me because they wouldn’t get off the tank.
After it left, I decided to go up the mountain. I had a van and in it I had tuna fish, peanuts, soda, and a big bottle of water. I put them all in my army uniform pockets and crossed the road.
I didn’t trust anyone living there because I know some of those guys were turning in warriors; you couldn’t trust them.
I took all my stuff with me and started going up the mountain.
I was walking in the bush and I had no flashlight. I started getting worried because I knew I was off the path. I couldn’t find it because it was too dark.
You know what happened? A light came on in the path - a little light like the size of a pinhead. Then maybe 70 feet further, another light. It was the Little People, the Iakotinenioia’ks, and they were helping me. Guiding me up the mountain, back to the path.
Everywhere in the world has Little People like leprechauns or elves but a lot of people don’t believe in that. But they helped me. I even got down on my hands and knees to look at the little light in front of me. I knew they were helping me because I believed in them.
Illustration of Iakotinenióia’ks freeing fish from a child’s basket from the 1917 book Stories the Iroquois Tell Their Children by Mabel Powers. (Courtesy: The Project Gutenberg)
During the Crisis, we asked for everyone to help us. We asked the dead people in the graveyard, we asked the Hatowis, we asked the Little People to help us and they did.
Now what I understand about them is that they are only going to help you if you are putting yourself 100 percent behind what you are doing. If you are doing it half-assed, they aren’t going to help you. So you have to fully devote yourself to the cause.
We always knew about the Little People, they were in our legends. I had never seen them but I know those who have. There are people who are gifted and they’ve seen them and I don’t question that.
Kanien'kéha version
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Kanien'kéha version ↓
Wa’tiakwatathón:ratatshe’
Mohawk Warriors keep watch over the log barricade at the top of the hill. (Credit: Robert Galbraith / Kanien’keháka Onkwawén:na Raotitióhkwa Language and Cultural Center)
Mitch Deer roká:raton
Aktóntie’ shitsorà:’on ne Ohiaríha 1990, Kanehsatà:ke ieionkwenónhne’. Wetewatkwenhrá:ron’ tsi wa’akwatenòn:na’ tánon’ wa’akwatenatón:ni’ tho onen’tó:kon nonkwá:ti.
Iah teionkwahrhá:rehkwe’ ne tsi ní:tsi wahontatià:thewe’ ne ratiríhton. Wa’ákwehre’ Oka thotiio’ténion tahón:ne’ ratihá:wi karonkwahsotáhrhon karóntia’ks tánon’ iekà:reks rontorihátie’ ne aontahontáhsawen’ ahatirontià:khon’ tánon’ iahatì:reke’ tsi tieia’tatárion. Iah eh teiawèn:’en.
Ne Oka ranatakwe’ní:io, Jean Ouellette, iahshakotewennátahse’ SQ tánon’ ki’ ónhte’ 150 nihá:ti wahotikè:tohte’ Ohiaríha 11 shiská:rahkwe’. Onentó:kon tiákweskwe’ neh sha’á:wen’.
Tsi’ niká:ien’ rotiio’ténhsere’s, ohrhon’ké’stsi, kaná:takon wahón:ne’ sok tontahón:ne’ rontòn:ne’, “SQ thón:ne’s ne kaná:takon!”
Ákta ne wísk nohrhon’kè:ne’, kahrhá:kon ohahaktóntie’ tsi tiohahakwe’ní:io ítke’skwe’ tsi wa’khé:ken’ SWAT tahatinenhrotátie’.
Karontowá:nen wa’tiakwarontahrónho’ nohahà:ke tánon’ eh aohnà:ken taiakwatáhsehte’ iakwahonrenhá:wi’ teionkwahenréhtha’, “Iah thé:nen tesewarihwà:ke aontésewe’ kèn:’en. É:ren sewatenenneri’tí:neht ne tsi iakwanákere’.”
Kwah wa’tiakwatathón:ratatshe’.
A Mohawk Warrior stands behind a log blockade on July 11, 1990. (Credit: Robert Galbraith / Kanien’keháka Onkwawén:na Raotitióhkwa Language and Cultural Center)
Sha’tewentahrónho’, tetsarónhkwen na’akwaià:tati nontahón:nehte’ ne SQ. Akwé:kon tsi nihoti’seréhtake nia’tehoti’seréhtake rotihonwi’serenóntie’. Thò:ne ki’ é:ren wà:kehte’ eh nón:we tánon’ ohén:ton ionsá:ke’, thò:ne wa’khé:ken’ onkwathonwisénhtshera’ ratiríhton raotihén:ton tkón:nete’.
Kwah kontirennó:tahkwe’ tánon’ teiotihenréhthahkwe’, “Iah thé:nen tesewaianerenhserá:ien’ ne kèn:’en, iah thé:nen tesewarihwà:ke ne kèn:’en.” Akwé:kon ne tho nikarihò:ten’s. Iah tehonè:ron tahotihthá:rake’ ne ratiríhton tánon’ wahonnì:ron’, “Iákwehre’ ronnón:kwe tóka’ ni’ roiá:ner tóka’ ni’ thikawenní:io ónhka ohén:ton í:iente’ taiakwahthá:ren’.”
Kheh wa’tkonte’katsó:ten’ tánon’ wa’konnì:ron’, “sha’té:ioht tsi ohén:ton iákwete’ tsi ní:ioht ne’ ronnón:kwe tánon’ sha’teionkwa’shatstenhserò:ten ne’ ronónha.”
Tó:ske wáhi. Sewatié:rens ísi’ nón:we iotiianerenhserá:ien’ tsi ní:ioht nì:’i.
Ase’kénh ne kwah tokèn:’en, nek kanakeráhsera’ iontstha’shòn:’a’ niiakwaia’tò:ten, thok niionkwateríhonte’. Nek tsi kí:ken ratiríhton iah tehotiren’nha’òn:ne’ thé:nen ken’ niahatí:iere’ skátne konnón:kwe.
Ákta ne ià:ia’k nohrhon’kè:ne’, tahontáhsawen’ tahotitshe’tón:ti’ iokahrarónhkwaht otshá:ta’.
Tsi ní:tsi onontohara’kéhshon nontakawerénhawe’ tánon’ wa’tewatehrhóhetste’, kwah ówera’ eh ionsakà:reke’ notshá:ta’ taonsahotíhkwa’te’. Iah énska tewakeswèn:’en nothé:nen iokahrarónhkwaht otshá:ta’ nek tsi wa’otíswen’ ki’ ne konnón:kwe ase’kénh kwah ohén:ton tkonné:tahkwe’. É:so wa’kahwistà:’eke’ ionsontahsónteren’ thí:ken.
Kwah wahontò:kten’ ne iokahrarónhkwaht otshá:ta’ ne tsi ní:kon tahoná:ti’. Iah káneka thietsonkwé:non. Iokahrarónhkwaht otshá:ta’ kénhne’, sok thontaiawénhstsi’ wa’onkwathón:te’ne’ wahonron’táthon’ tsi wahontò:kten’. Kwah é:so wa’onkwathón:te’ne’ wahonron’táthon’ sok thò:ne ok énska saiakwaron’táthon’. Nek 10 tóka’ni’ 12 na’tekaià:kon ne skahseriiè:ta onterihwahtén:ti’ kí:ken, nek tsi kwah tsi ní:ne oié:ri tewen’niáwe niwaron’tahtsherá:ke’ontóhetste’ ne’ tho nikarì:wes.
Kwah ó:ia’ ní:ioht ne aiakothón:te’ne’ tsi wateneniohetstaniòn:re’ ienontsistaktóntie’, nó:nen ó:nen thóha taiakóhkwa’te’. Ensathón:te’ne’, “si’ si’.” Iah nonwén:ton thaonsonke’nikónhrhen’ tsi niwattokahtsherò:ten ne aiowerarátie’ tsa’tákta, onenia’shòn:’a’ wáhi thí:ken.
Tiótkon ki’, shonteweiennén:ta’ne’ tsi waron’táthon, kwah í:ken tsi shah thón:ton’. Tohkára nihá:ti Kanehsata’kehró:non tahatitákhe’ ohahà:ke tahón:ne’, kwah ken’ nihatíhne’. Skanèn:ra, tehotihenrehtà:ne’ tánon’ tehonani’tsonhkwenhátie’ rontòn:ne’, “É:ren shonéhton.”
Nek tsi wa’akwèn:ron’, “Nahò:ten’ sewén:ton é:ren shonéhton? Kèn:’en ronate’serehtakè:ron shé:kon.”
Ronatè:kwen. Kanenhrakwé:kon SQ raoti’seréhtakon ka’serehkó:wa sahontíta’ tánon’ wahontè:ko’ ionsahonnontátsnenhte’.
Media stands at blockade capturing Warriors nearby. (Credit: Robert Galbraith/Kanien'keháka Onkwawén:na Raotitióhkwa Language and Cultural Center).
Kheh tahóntka’we’ kaié:ri nika’seréhtake karihton’kéha tánon’ teka’seréhtake’ tiotenónhsate’ karihton’kéha, ka’serehtasé’stsi’s.
Kheh tahóntkahwe’ ska’seréhta’ iekahrekskó:wa’ tánon’ saiakwaié:na’ thí:ken ò:ni’.
È:neken onontoharà:ke ia’akwáhawe’ ne’ tiotenónhsate’ ka’serehshòn:’a. Skarón:ta karontowá:nen wa’akwaróntia’ke’ tánon’ ohahà:ke wa’tiakwahrónho’. Wa’akwaten’enhrón:ni’ ne tóhsa tahontóhetste’.
Nek tsi iah teionkwahahakwé:kon ne aón:ton shé:kon ahontóhetste’ ne rontóries. É:so wa’tiatióntia’ke’ tánon’ wa’akwatenenhronniánion’. Wahotinehrá:ko’ tsi skahseriiè:ta kwah iah thé:nen té:ioht sok kheh tsonkwatateweiennentà:’on ionkwatenenhronniánion. Tho na’akwá:iere’ ne tsi nahò:ten’ teiotonhontsohòn:ne’ naionkwaié:ren. Tho’ ki’ nitewaweiennò:ten ne Kanien’kehá:ka. Kwah tewa’nikonhrasnó:re’ tánon’ enwá:ton’ iosnó:re’ entewakwatá:ko’ nothé:nen.
Karihwahséhton enkonhró:ri’. Shiioterihwahtentionhátie’ thí:ken tontáhsawen’ ronterihwató:rats wa’onkhiiatonkwe’néhsten. É:so rá:ti, tóka’ nòn:wa 80-90 nihatihátie’.
Ken’ na’tekónteron shos entkón:ne’ ne konnón:kwe enhonwatihró:ri’ ne ronterihwató:rats oh niiawen’hátie’.
Tahontáhsawen tahatirihwà:reke’ ne’ ronterihwató:rats tánon’ wa’onkhihró:ri’ tsi ronnéhrhahkwe’ ok thienhontatewenní:ioste’ ka’ nón:we ienhón:ne’.
Taiakwatáhsawen ki’ wa’akhiiatewennaién:tonhwe’ naonsahonhtén:ti’, aonsahonnontátsenhte’ ne’ ratiríhton aonsahonthwe’nón:ni’. Ken’ nikarì:wes ohnà:ken, wa’akwathón:tate’ á:re’ taontahón:ne’ ne ronterihwató:rats nek tsi wa’akhihró:ri’ tsi iah thaón:ton’ thikawenní:io nahò:ten’ taontahatirihwà:reke’. Thok thienhón:ne’ tsi nón:we eniakhiríhon’.
Credit: Benoit Aquin/Library and Archives Canada.
Tiokontáhkwen wa’akhihró:ri’ ne ronterihwató:rats tsi iah nì:’i teiakwaia’takwe’ní:io’s. Tsi rón:ne’skwe’ ne sénha ratikowá:nen’s, ronnonkwe’táksen’s, ahsén:nen ratiia’tò:ron, sénha ronhétken tsi ní:ioht nì:’i. Ne kwah tokèn:’en, thok niiatiónhne’.
Ne ki’ aorì:wa’ eh ia’tiakhí:taste’ è:neken nonontoharà:ke, ó:nen’k tsi’ wa’tiakhirihwaierónnion’ tsi sénha é:so iatiónhne’.
Nek akénhake’ wa’atión:ni’ ò:ni’ ne’ teionterihwarenia’táhkhwa’ kanà:tshera’ kwah shos ó:ia’ neniakwatewennò:tenste’, wa’akhi’nikonhrhà:ten’ tsi tewen’niáwe tóka’ ni’ iohsénhserote’ niiatiónhne’. Ionkwaterièn:tarahkwe’ tsi’ ronatahónhsatehkwe’ ne’ ratiríhton.
Nek akénhake’ wa’akwakarón:ni’ ò:ni’ tánon’ ia’akhiiaténniehte’ ratiríhton ahatitshenriónha’ nahò:ten’ ne iah káneka tekaién:tahkwe’.
Kanien’kéha shos eniakwatá:ti’ ne teionterihwarenia’tahkhwà:ke, nek tsi rón:ne’skwe’ ne onkwehón:we shakonatenhní:nons néne tenhatiwennanetáhko’ ne SQ raotirihwà:ke.
Ó:nen’k tsi wa’akwattókhaste’ tánon’ ken’ nihá:ti’ Atsa’ktahró:non tahón:ne’. Wa’onkhiié:nawa’se’ tsi wa’akwatewennón:tahkwe’ Atsa’ktahronon’kéha ne teionterihwarenia’tahkhwà:ke ase’kénh ionkwaterièn:tarahkwe’ tsi iah óksak thahshakotiia’tatshén:ri’ onkwè:tase’ teiewennanetáhkwas ne SQ.
Kwah tsi nikarì:wes ó:nen’k tsi ionsaiakwatahsónteren’ tsi wa’tiakhi’nikonhrakén:ni’.
Tsi náhe’ ne ohna’kénhshon sewenhniseraténion, Onen’tó:kon nonkwá:ti iahatinenhrà:reke’ ne ratishotá:r. Io’nowahniron’kó:wa’ kà:sere tontáweia’te’ tánon' tontáhsawen' ohnà:ken ia’akò:reke’ nakwé:kon. Onen’tó:kon Treatment Centre nonkwá:ti ionsaiákwe’. Iah tho tétke'skwe' ne tho sha’á:wen' ase'kénh ísi’ na’kaná:tati tsi kanonstá:ton ié:ke'skwe’.
Ia’thotirihwaién:ta’se’ ne ahatihahahnhó:ton' tánon' wakateristaién:tahkwe’. Khsòn:ne tkaniataratátiene’, akhén:ton ieiononténionhkwe’, skenekwá:ti nonkwá:ti’ rón:ne'skwe’ ne ratiríhton, tánon' skeweientehtáhkwen nonkwá:ti rón:ne'skwe’ ne ratishotá:r. Thò:ne ki’ ionhriohkawinéhtha’ waskwáhere’ tsi tkanonhsó:ton ionsá:ke’, tsi niká:ien' owisà:ke ratì:sere's nakohserà:ke nikahá:wi.
É:so tsi ketshà:niskwe’, iah tha’tewakatonhontsíhne’ aiontié:na’.
Credit: Robert Galbraith/Kanien'keháka Onkwawén:na Raotitióhkwa Language and Cultural Center
É:so wa’kahwistà:’eke’ tho ítke'skwe’ tánon' ska’seréhta io’nowahniron’kó:wa takatákhe’ tsi iohatátie’. Énska iokwiró:tahkwe’ tánon' ok na’kahontò:ten' iohonté:son's iohontó:tahkwe’ tánon' kheh wa’tkathra’kwenhtáhrho’ ákhonre’ watienawa’konhátie’ ká:ton, “Iah thaón:ton' ahskwá:ken', iah thaón:ton' ahskwá:ken', iah thaón:ton' ahskwá:ken'.”
20-30 nikahseriiè:take eh tetekhra’kwénhtarahkwe’. Kwah í:kehre’ tho nihatitshà:niskwe’ tsi ní:ioht nì:’i’ ase'kénh iah énska tehonatia’tanentáhsion ne io’nowahniron’kó:wa ka’serehtà:ke.
Tsi é:ren sá:wehte’, ia’tewakerihwaién:ta’se’ akenontà:ra’ne’. Tiotenónhsate’ wake’serehtaién:tahkwe’ tánon' thón:na’ kéntson, tekahso’kwahríhton, teiohnekatsikhè:tare’, tánon' skatshè:ta katshe’towá:nen ohné:kanos watién:tahkwe’ nake’seréhtakon. Akwatahkwénnia’ ratishotarnéha tsi wakathna’tahtsherón:ton nonkwá:ti wa’ketárion' akwé:kon tánon' wa’tekhahí:ia’ke’.
Iah ónhka tetekheiehtáhkwen ne tho thatinákere’ ase'kénh wakaterièn:tarahkwe’ ronónha shakonatenhní:nonskwe’ ne’ ronterí:ios, iah thaón:ton' aontahsheiéhtahkwe’.
Iahà:khawe’ akwé:kon nakwawenhshòn:’a tánon' takatáhsawen' akenontà:ra’ne’.
Oská:wakon í:keskwe’ tánon' iah tewakhahseraién:tahkwe’. Tontáhsawen' wa’tka’nikonhrhá:ren' ase'kénh wakaterièn:tarahkwe’ tsi wakathaharakwèn:ne’. Iah teiotòn:’on aonsonkhahatshénrion ase'kénh sótsi tetiò:karahskwe’.
Saterièn:tare’ ken tsi na’á:wen'? Oháhsera’ takaháhara’ne’ – ken'k niwatháhsera’ kwah sha’té:wa’ ne ie’nikhónhkhwa’ karón:ware’ tsi iokà:ronte’.
Thò:ne ki’ tóka’ nòn:wa tsá:ta niwahsì:take sénha ísi’ nón:we, ó:ia’ sonthahseríhewe’. Iakotinenióia’ks kénhne’, tánon' iontienawa’séhahkwe’. Wa’onkenéntshine’ tsi wa’kenontà:ra’ne’, tsi sakháhara’ne’.
Onhontsakwé:kon kontinákere’ ne Iakotinenióia’ks nek tsi é:so iá:kon iah tetiakehtáhkhwa’ eh nahò:ten'. Nek tsi wa’ontié:nawa’se’. Wa’tkatahtsa’nó:ten' tsi wa’katkáhtho’ thí:ken ken'k niwatháhsera’ akhén:ton ká:tahkwe’. Wakaterièn:tarahkwe’ tsi iontienawa’séhahkwe’ ase'kénh tekheiehtáhkhwahkwe’.
Iakotinenióia’ks dance amongst mushrooms and rocks in the 1917 book Stories the Iroquois Tell Their Children by Mabel Powers. (Courtesy: The Project Gutenberg)
Tsi’ náhe’ wa’tka’nikonhrhá:ren’, wa’akhirihwanón:tonhse’ nakwé:kon aionkhiié:nawa’se’. Wa’akhirihwanón:tonhse’ ne onkwehshon’kénha tsi tieia’tatárion, wa’akhirihwanón:tonhse’ ne Rontó:ri, wa’akhirihwanón:tonhse’ ne Iakotinenióia’ks aionkhiié:nawa’se’ tánon kwah tho nahatí:iere’.
Tho ní:tsi kherihwaienté:ri tsi ní:ioht nek theniesaié:nawa’se’ nó:nen kwah tokèn:’en satste’niá:ron ne tsi nihsatiéhrha’. Tóka’ ken tehsato'ktáhkhwa’ tsi nihsiéhrha’, iah thaiesaié:nawa’se’. Ó:nenk tsi ki' kwah tokèn:’en enhsatste’niá:ron norihwà:ke.
Tiótkon shiiakhirihwaienté:ri ne Iakotinenióia’ks, onkwakarakónhshon ratiia’tohronhátiene’. Iah nonwén:ton tekhé:ken nek tsi kheienté:ri’ tsi niká:ien' konwatí:ken. Ká:ien' wáhi nón:kwe néne iakotáhska’ tánon' konwatí:ken tánon' iah tekatenowénhtha’ eh nahò:ten'.
Translation by Karonhí:io Delaronde