Cree Language Survey Report

Cree Language Survey Report
Table of Contents
Section
Executive Summary 1
Chapter 1 - The Plains Cree and Their Language 4

Section 1 - Historical review of the Plains Cree 5
Section 2 - Historical review of the Cree Language Situation 7
Section 3 - Blue Quills and Cree Language Revitalization 9
Chapter 2 - Current Status of the Language 13

Section 1- Methodology 14
Section 2 - Report of Findings 19
1. Number, Age and Gender of Participants 19
2. Level of Education 20
3. Spiritual Practice Followed 20
4. Where Participants were Raised, Place of Residence and
Community Affiliation 21
5. Language used in the Home 21
6. First Language Spoken 22
7. Current Use of Cree 23
8. Language Fluency 23
9. If and When Participants Stopped using Cree 24
10. Ability to Read or Write 25
11. Ability to Verbally Translate Cree 26
12. Ability to Translate Written Material 27
13. Where do you Speak Cree 27
14. To Whom Cree is Spoken to 28
15. Numbers of Children 29
16. Children of Participants 29
17. Fluency Levels of Children 30
18. Comparison of Fluency Levels of Participants and Children 30
19. Where do you Hear Cree Being Spoken 31
20. How Important is Cree Language Preservation 31
21. Why is Preserving the Cree Language Important 31
22. Desire to Learn to Speak Cree 33
23. Improving Your Ability to Speak Cree 34
24. Desire to become literate in Cree 34
25. Where Should Cree be Taught 34
26. Who Should Learn the Language 35
27. Should different Fluency Levels be Taught 36
28. How can Your Community Preserve the Cree Language 36
29. How can Communities in Your Area Collaborate
to Preserve Cree as a Language 38
30. What Could you and your Families do to Promote Cree
Language use 39
31. Which Activity/idea is the Most Important 40
32. Access to Resources in Cree 41
33. Access to Internet and/or e-mail 41
34. Would you Like to Make any Other Comments 42
Section 3 - Status of the Language 45
Chapter 3 - Cree Language Revitalization Plan 48

Section 1 - Goals 49
Section 2 - Language Revitalization Strategies 50
Section 3 - Language Revitalization Action Steps 51
Chapter 4 - Recommendations for Future Action 61
References 64
Appendices
A. Beaver Lake Survey Results 66
B. Heart Lake Survey Results 84
C. Frog Lake Survey Results 102
D. Kehewin Survey Results 122
E. Whitefish Lake Survey Results 143
F. Saddle Lake Survey Results 163
G. Language Survey Instrument 183
H. Cree Language Teachers Language Resolution 191
I. Saddle Lakes Language Resolution 193
1
Executive Summary
In 1970 when the Saddle Lake Athabasca District took over the administration of Blue Quills
Residential School they began the effort of revitalizing and preserving the Cree language. At
that time only a handful of people were acutely aware of the extent of the language erosion that
was occurring within our communities and Blue Quills initial work with Cree curriculum
development trickled into communities. Some community schools began to offer Cree language
instruction within their schools; however these language efforts have not always been able to
sustain themselves. Change of circumstances within the communities often saw the program
discontinued or working in isolation without support.
Thirty years later we find ourselves again at the beginning of a wave of renewed interest in
language revitalization and reclamation. People in the communities are now acutely aware of the
extent of language loss that exists and with the death of each Elder comes the realization that our
pool of fluent Cree speakers is growing increasingly smaller. Communities desire effective
strategies language revitalization and training for Language teachers.
Blue Quills once again has risen to the challenge presented by the communities to develop
programs which would produce effective methods for learning the Cree language as well as
effective training programs for fluent Cree speakers to gain the skills to teach Cree to non fluent
Cree people. Funds provided by Alberta Advanced Education in 2007 allowed Blue Quills to
quantify the language fluency rate of people living in the seven communities (Kehewin, Heart
Lake, Beaver Lake, Whitefish Lake, Frog Lake, Saddle Lake and Cold Lake) that Blue Quills
First Nations College serves and to develop a long range planning which would assist in the
preservation, revitalization of language within the communities through providing training and
resource development.
Information in this survey was gathered utilizing a sample size based on the Regional
Longitudinal Health Survey that Health Canada did in 2002. In total 518 people were
interviewed in six communities. Cold Lake declined to participate in the interview as they had
completed an extensive survey of the Dene language one the year before. We have not included
the results of that survey in this report as we have not yet received one in response to our request.
Both quantitative and qualitative information was gathered and major findings derived for the
sample population are as follows:
Only 42% of the Participants self identified as being conversational or highly fluent,
approximately 37% of this group is over the age of 40.
Of the 41% who identified Cree as their first Language spoken only 7% speak only Cree
in their homes.
51% of the participants identified Cree as their first language and those who stopped
using the language did so either before they started school or while in elementary school.
Most of the children of the participants do not have conversational fluency in Cree.
A majority of the participants would like to learn to speak Cree or learn to speak better.
Ninety-one percent of the participants stated that preservation of the Cree language is
very important or absolutely necessary.
2
Findings from this survey were used to inform the development of a long range language
preservation plan which began in the fiscal year of 2003 and continues through fiscal year
Blue Quills has identified 14 strategies and 49 actions some of which have already been
implemented in the long range plan of stimulating the revitalization process within its member
communities. These strategies include:
Sharing promising practices for the language.

Development of immersion classrooms.
Communicate with the local school districts to increase the quantity and quality of
indigenous language classes.
Create a diversity of immersion learning opportunities in speaking, reading and
writing in syllabics.
Define college degree requirements and certification standards of indigenous
language instructors as authenticated by Elders, our language keepers.
Coordinate with higher education institutions (FNAHEC).
Research and document indigenous languages.
Establish an archival system.
Work with communities in assessing their language instructional needs.
Create language teaching materials and activities.
Encourage networking and resource sharing among communities.
To create a resource center.
To provide translation.
To assess any and all language related resource materials.
Implementation of the plan requires a substantial increase in financial resources for program
development, capital and equipment costs. It is therefore crucial that a fund raising plan is
created as this will continually be a high priority that needs to be addressed.
Reversing the decline of language loss requires commitment and effort from whole communities
and cannot be left up to the schools. However, schools and early childhood programs can be a
place to begin to effect change; as our children are usually in care for 6 to 8 hours each day. In
this way our children can be a vehicle through which families can be influenced to make
language learning something the whole family can be involved in on a daily basis.
In much the same way as the community schools Blue Quills cannot shoulder the total
responsibility for revitalizing our languages within the community. Rather Blue Quills role is
one of advocating community language activists, supporting language teachers and providing
community with training covering:
A broad spectrum of language learning: language teaching, language revitalization, and

language documentation.
Community advocacy: Strategic planning and policy development.
Technical support: resource development, working with audio, visual and computer
technology.
3
The results of this survey show a definite decline in the usage of the Cree language and unless
action is taken immediately there will be very few master level fluent speakers left in our
communities. However there are individuals within each community who are committed to
language preservation and revitalization and in addition Chief and Councils show a definite
desire to promote the language within there communities which gives us cause for hope.
Successful implementation of the long range plans depends largely on the extent to which the
tribal governments are able to formulate policy that promotes new language services to its
community members. It is recommended that language policy be developed at the beginning of
the planning process and refined as needed.
All communities have been involved in some type of language revitalization or preservation
action through the years however without support from within their communities these efforts
have often limped along or have been in some cases dropped. Strong support internally is
required as well as an equally strong working relationships with our neighboring communities to
share both knowledge and resources and the development of long range community plans which
are complementary. Given commitment to renewed effort in revitalizing our languages our
children and their children will have the joy of speaking fluently in their language with out
shame.
4
Chapter 1
The Cree People and Their Language
It is a pathway to maintaining the knowledge of our ancestors and is our

responsibility to pass along, to hand down to our children and keep the traditional
culture strong (Saddle Lake).
5
The Plains Cree and Their Language

Section 1 Historical Review of the Plains Cree
The Cree people cover a vast area of Canada ranging as far east as the Ottawa River around the
Hudson Bay to the Rockies west of Edmonton, Alberta and also into Southern Saskatchewan
with a small group in Montana. The dialectical variations also range from the Atikamek Cree
(r dialect), Moose Cree (l dialect), Swampy Cree (n dialect), Woods Cree (th dialect)
and the Plains Cree (y dialect). Even within the areas that these dialects occur there are further
variations in vocabulary and pronunciations.
This report focuses on the Plains Cree, Y dialect and specific to the following six
communities, Beaver Lake, Heart Lake, Frog Lake, Kehewin, Whitefish Lake and Saddle Lake.
These communities along with the Cold Lake First Nation are co-owners of the Blue Quills First
Nations College and fall under the Saddle Lake/Athabasca district they are also part of the Treaty
Six.
These six communities lie in northern edge of what is referred to as the Park Belt, the area of
land between the forest and the plains proper. The land when it was first occupied by the Cree a
little over 100 years was primarily prairie however the disappearance of the buffalo that freely
ranged this area has allowed for the growth of more wooded lands. Despite a period of enforced
ban on travelling off their reserves the people of these communities have maintained a history of
visiting, sharing ceremonial activities and inter-marrying.
The name Cree was contracted from Kiristinon (Kristineaux, Kilistinon) terms which the early
European records used to refer to the Cree. The Cree however call themselves nehiyawewak.
The first record of Cree garnered from other tribes describes them as powerful and nomadic.
Father Allouez encounter in 1666-67 is the first hand account of the Cree by the Europeans. He
writes that they are kind, and docile of disposition and much more nomadic than other tribes,
wintering inland and by lake shores in the summer. This nomadic trait was lamented on by other
missionaries as it made converting difficult. It was noted that Cree at this time ranged as far
north as the Hudsons Bay and as far south as Lake Superior.
The Jesuits Relations 1672 -1674 recorded continued warfare between the Dakota and the Cree
and their Assiniboine allies. Aside from Dakota in the south the Cree also fought the tribes in
the north as documented by Lohontan whose journeys were between 1685 and 1690. However,
it is unlikely that the relationship between the Dakota and Cree was strictly adversarial as many
of the trade goods the Cree valued would have been acquired through the Sioux acting as middle
men. With the establishment of the Hudsons Bay Company in 1670 made access to European
goods easier for the Cree and they in turn become the middle men.
The fur trade and the establishment of trading posts enabled the Cree to expand their territories to
collect furs, acquire new lands and trade. During this period the Cree adapted to new technology
and artifacts and annual trips to the trading post became a vital part of their lives. Despite these
annual contacts the missionaries were unable to convert the Cree to Christianity.
6
It was the ability of the Cree to ply the river ways and lake, to trap, live off the land in addition to
the acquisition of guns that enabled them to not only thrive but to expand their existing territories
as middle men for the English trading posts. In the 1700s the Cree expanded west with the Fur
Trade pushing the Dene north and the Assiniboine, the Gros Ventre, and the Blackfoot south and
west of territories they once held. The fur trade made the Cree at this time a wealthy, powerful
and formidable tribe that ranged not only on the plains but the woods.
By the 1819 the Plains Cree no longer ranged into the woodland, the younger A. Henry who
explored the North Saskatchewan River near present day Edmonton reported the Plains Cree as
powerful and aggressive harassing the Blackfoot, Sarcee and Flatheads. When Father de Smet
met them in 1845 they were now a plains people different than their woodlands brethren. The
Cree were a dominant force to be reckoned with, however this changed as other tribes gained
access to guns and as more Cree fell victim to alcohol.
By the late 1800s Cree domination on the plains was in decline due to diseases such as small
pox which ravaged communities about every 35-40 years. The availability of buffalo diminished
and large game were poisoned by white settlers in a bid to claim the prairies for themselves. In a
letter to Mr. Simpson, the Indian Commissioner in 1871, Mr. Christie the Chief Factor of the
Hudsons Bay Company talks about the difficulty in enforcing the proclamation to prohibit
traffic in liquor and the use of strychnine to kill animals and his concern for the safety of white
settlers as the plains Indians were on the brink of starvation.
In 1876 Treaty 6 was signed under duress at Fort Carlton and Pitt. The Chiefs at that time
negotiated for a medicine chest, tools and assistance in transitioning to a less nomadic life and
education as part because they recognized this need for their continued existence as both disease
and diminishing buffalo made life precarious. It is only concern for the welfare of their children
which prompted the Cree to sign the Treaties relinquishing their vast territory.
The Canadian Government on the other hand viewed the signing of the treaties merely as a way
of avoiding conflict and less expensive than war with the Natives. The thinking of the colonial
government was still that of sixteenth century Europe when Indians were seen as having no
rights to the land they occupied. At the time Treaty Six was signed (1876) all acts pertaining to
the Native peoples of Canada was consolidated into a national framework called the Indian Act
whose major goal was to assimilate native people without the use of force.
Following are some examples of the strategies employed to eliminate Native people as a distinct
group:
1857 Regulation depriving Native women married to non-natives of their status

and membership to their reserves. Natives with degrees, ministers, teachers,
lawyers were also enfranchised.
1869 Chief and Counsels electoral system set up by Ottawa. Ottawa had power
to dispose of any Chief they felt were disruptive and uncooperative. Natives were
also unable to purchase land off the reserve.
1885 Pass system instituted, used until the 1930s in some places.
7
1890 Children were encouraged to attend school by withholding rations from

Parents.
1892 Federal government passes an order-in-council to finance and enter into
contractual agreement with 4 churches in Canada for the operation of Residential
Schools.
1894 Hayter Reed amended the Indian Act that made attendance compulsory.
1895 ban on Sundances
1899 Clifton Sifton, Minister of the Interior, qualifies his statement that Native
peoples views need to be considered by stating the rights of Indians to control the
actions of the Department would not recognized under any circumstances.
1906 Ban on all types of dancing and ceremonies.
1903 Permit system enforced, produce, livestock sales had to be approved by
The Indian agent and a $5.00 tax was levied. Store keepers and traders were told
that all transactions were to go through Indian Agent. Movement on and off the
reserve by both Native and Non-natives was highly monitored.
Section 2 The Cree Language Situation
At the time of contact it was most likely that many Cree spoke several languages as they traded
with other Nations like the Assiniboine. Certainly within our recent tribal memories many
individuals within our communities were bi-lingual and in some cases tri-lingual. Individuals
speaking combinations of Cree, Dene, French, Saulteaux, and Ukrainian depending on which
language groups were prevalent in their surrounding areas. This phenomenon was not restricted
to the communities that Blue Quills serves but was common in Cree territory. Neal McLeod in
his paper Plains Cree Identity found that in researching the reserves in Saskatchewan that many
bands spoke Cree, Saulteaux and Assiniboine.
In her book Canadas First Nations, Olive Patricia Dickason writes that during the late 1800 and
early 1900s Cree were recorded to have the highest literacy rates in the world (p215). So at the
signing of the Treaty the Cree were a highly literate people however it was the desire of the
Europeans at the time of the signing to view Cree and for that matter all Natives as culturally
inferior and so it was an expectation that they would sign with an x despite their literacy in
syllabics. In 1905-06 when Treaty nine was signed the Chiefs prepared their acceptance
speeches utilizing syllabics (p.215).
In the early 1800s a man named Mistanaskowew (Badger Bull) received the syllabics from
Kisemanito while he was in a death like state. Mistanaskowew did not want the burden of this
responsibility however he was told by Spirit that the Cree were being given this writing system
as they would require it in the future to assist them in retaining their language. Machiminahtik
was later also given the responsibility of carrying the syllabics.
As the story goes Evan heard that Mistanaskowew had a writing system and wished to learn it,
Mistanaskowew however, was reluctant to share the syllabic system with Evans. Evans learned
how to ask Mistanaskowew culturally in a way that he would be unable to refuse. Evans then
claimed to have developed the syllabic system on his own which of course the European world
believed as it made more sense to them that a white man had the intelligence to create this rather
8
than believe an illiterate savage who claimed to receive it from Spirit, Kisemanito. Evans used
these syllabics to teach Christianity.
The story of Mistanaskowew receiving the syllabics from Spirit was recounted by Fine-Day
(1979, Mandelbaum) who was born before 1854. Fine-Day learned his syllabics from Strike-
Him-on-the-Head who in turned offered Mistanakowew tobacco to learn syllabics and
subsequently taught everyone who wanted to learn.
In the communities that Blue Quills serves much has changed since the early 1900s, in all
communities English is now the predominant language of use in many homes and in the place of
work and only a handful of individuals report using more than two languages in their homes. As
for syllabics it is often only the Elderly that still have an ability to read and write syllabics, or
remember that their parents had used syllabics to correspond.
One of the most devastating influences that occurred for the Cree was the establishment of
Residential school. Rather than advancing the Cree as the missionaries hoped, the schools
disrupted family relationships, interrupted the intergenerational transmission of language and
instilled a sense of shame all of which we are now working to rectify.
1851 Bishop Mazenod encouraged Oblates to start schools because they saw their missionary
role as not only conversion but one of preparing Natives for civilized life. They were not
however the first effort in 1640-69 the Jesuits attempted to convert the Eastern Cree which they
found difficult due to their nomadic natures. However Oblate priests like Father Lacombe
realized that in living and traveling with the nomadic Cree he then had many opportunities to
proselytize and so the Oblates established a toe hold. Grandin the first Bishop of St. Albert
began as early as 1879 to recommend to the Federal government to establish boarding school,
separating children from parents and provide funding for these schools.
He believed that taking children as early as age five from their parents and carefully weaning
them from their food and lifestyle would be the best way of successfully civilizing the Native
populations. Grandins model for residential schools came from a reformatory prison for young
offenders in Citeaux France he visited in 1878. Grandin and Lacombe developed and promoted
the concept where Government would build and own the school but religious denominations
would be responsible for the running and administration.
In 1892 the Federal Government passed an order-in-council to finance and enter into contractual
agreement with 4 churches in Canada for the operation of Residential School.
Contrary to Grandins report to the Government Cree parents did not want to send their children
to school. Initially children were encouraged to attend by withholding rations from the Parents
and the expectation was that children would attend the school all year with an afternoon visit to
parents on Dominion Day. In 1894 Hayter Reed amended the Indian Act that made attendance
compulsory in an attempt to deal with children deserting the schools and enforcing parental
cooperation.
The Oblates had a history of putting effort in learning the language of the people in their mission
areas so conversion would be enhanced. So some Oblate schools depending upon the Priest and
9
nuns running it taught syllabics and students were allowed to speak Cree, however the majority
of schools followed the directive to assimilate and teach English and one method for
accomplishing this was corporal punishment if Cree was spoken. Residential schools not only
wanted to immerse children in the English language they also wanted to immerse the child in the
European, Christian environment supplanting the childs first language and his/her cultural and
spiritual mores.
Section 3 Blue Quills and the Revitalization of Cree Language

In 1898 a school was built on the Saddle Lake reserve by the Oblates in response to parents who
did not like sending their children to the school in Lac La Biche as they did not see them again
until they were sixteen. In 1931, Blue Quills School which was named after Chief Blue Quills
who initially gave permission for the school to be built on his land, opened at its current site,
west of St. Paul, Alberta.
In 1957 the Hawthorne Report recommends the integration of children into public schools to
hasten assimilation. DIAND began implementing this policy and in 1966 signed a tuition
agreement with St. Paul school division. The St. Paul school division would provide 100 seats
for students from Frog Lake, Goodfish Lake, Kehewin and Saddle Lake in exchange for capital
funding to build the proposed St. Paul Regional High School.
In 1969 government contract with the churches regarding Residential Schools is dissolved, at the
same time the St. Paul School Board reports a 94% drop out rate of the Native students. Aware
of this change which had been made unilaterally by the Department and recognizing that the
alternative presented proved not to be any better, the people of the Saddle Lake/Athabasca
District met to organize strategies in gaining control over the direction of their childrens
education.
During this period the Blue Quills Native Education Council was formed with Stanley Redcrow
as Chairman representing the Saddle Lake/Athabasca District which comprised of the following
reserves, Saddle Lake, Kehewin, Frog Lake, Goodfish Lake, Fort Chipewyan, Fort McKay, Fort
McMurray, Anzac, and Janvier. This group organized a peaceful sit in at Blue Quills in 1970
when they heard that the school would be closing. In meeting with Minister Jean Chretien Blue
Quills Native Education Council received authorization from the Minister to take over and
operate the school effective January 1, 1971. On September 1, 1970, Blue Quills opened the
school year with an official ribbon cutting ceremony, and Blue Quills became the first school to
be administered by First Nations people in Canada.
From 1970 to 74 Blue Quills primarily taught grades four to nine and Cree instruction was now a
part of the curriculum taught to students. At this time Blue Quills developed Cree language
curriculum in conjunction with the Alberta Curriculum Development Branch. Mrs. Roseanna
Houle leading a team of Cree language curriculum developers produced language books,
teachers guides, student text and exercise books in addition to teaching students.
In 1974 Blue Quills expanded into post secondary programs, brokering programs from other
institutions. Blue Quills also successfully negotiated to have Cree recognized as a second
10
language to meet Graduation requirements for High School. Emily Hunter who was part of the
Cree curriculum team was transferred to Post Secondary and taught accredited Cree courses
offered by the University of Alberta both at Blue Quills and at U of A in Edmonton. In response
to the needs of their students Blue Quills open a day care for mothers who were attending classes
and their children were immersed in the language as the care givers spoke fluent Cree and
utilized traditional childcare methods, songs and stories.
1994 - 1975 saw the following developments in regards to language: the establishment of full
time Elder in residence; weaving language throughout curriculum, especially in courses BQ
developed; seasonal ceremonies and monthly sweats in support of language and cultural
development of students, staff and community; the mandating of Cree as a graduation
requirement for all students regardless of program by BQ Board of Governors; and the
development of a Cree language course for the University of Alberta then brokered it from that
institution.
2002 saw the establishment of the PH.D program in iyiniw studies with five students. This
initiative heralded the increase in language related activities and the development of language
programs. The following is a brief example of these activities:
Cultural activities
Increase in cultural camps staff commitment to participate in Cree language sessions
Spring ceremonial camps, 2002
Fall cultural camp orientation for all students, 2005
Introduced a land based cultural camp at Ministikwin, SK co-sponsored with FNUC
2007
Fall and Winter Land based cultural camp at Ministikwin, 2008
Hide tanning, canoe building, arts camp joint delivery by the Cree Language Program
and Indigenous Artists Program, Fall 2008
Knowledge exchange with the Redcrow Cultural College on Learning from Place and
Language at Lac Ste Anne and Royal Albert Museum, June 2008
Community workshops
Master Apprentice Train the Trainer program, 2003
In-service for Cree Language and Culture Program for Alberta Education, 2003
One week immersion camp for Teacher Assistants in Saddle Lake, July 2004
One week immersion camp for three programs at BQ (L&M, S.W., and Arts), 2006
Offered course on Language immersion for ECD students and staff in Kehewin, July
2007
Delivered literacy in Cree workshop for Alberta Literacy practitioners, Feb 2008
Contracted to coordinate all ceremonies at the 4th annual International Gathering of
Healers in Saddle Lake, Summer 2008
Weekly in-service immersion course for all school and staff in Frog Lake, mandated
by Chief and Council, 2008
Course and program development

Piloted first Cree immersion for beginners Jan April 2004
11
Cree Immersion Certificate program has first intake in September 2004, developed
courses in the following area Morphology, Immersion methodologies, syllabics
Second intake of Cree Immersion Certificate Program, 2005
Established a provincial language instructors certificate development working group,
2006
First year of Cree language instructors Certificate program 2006
Hired first full time Cree Language Coordinator, 2007
Cree Language Instructors Diploma program, 2007
Designed and delivered an Indigenous Doula program which included Elders as co-
teachers 2007
First intake of Cree Language Specialist Program, 2008
Contracted by Alberta Education to develop 80 language activities for Grade 7 Cree
Language and Culture Program of Studies, Feb.-March 2008.
Assisted Saddle Lake in establishing an immersion committee and developing
curriculum for their new preschool immersion class, 2008
Doula training implemented 2008
Awarded two-year contract to develop Cree Language and Culture activities for
Grades 8-9 by Alberta Education, 2008
Research grants and projects

Launched a 3 year SSHRC research project, 2006
Received ACADRE research grant for Cree language database development, 2006
Received Language Bundle from the Aboriginal Learning Knowledge Centre,
October 2006
Post-diploma in Indigenous Languages grant funding from Advanced Education
(First Nations state of the language research, language teachers research), 2007
Received Kinship project funding from ACADRE, 2007
Identified lead for the Joint Indigenous Language Instructors Certificate initiative
from FNAHEC, 2007
Received grant for teaching Elders syllabic from Adult Learning Knowledge Centre,
2007
Recieved grant from NAAF for Elders to conduct storytelling and ceremonial
sessions, 2007
Story tellers grant received from Aspen Health, 2008
Begin project to revamp ECD program with an immersion language focus, 2008
Conferences
Work shopped BQs language programs at National Language Conference in
Winnipeg, 2006
Presented at a language immersion teachers workshop in The Pas, MB, helped
formulate a resolution to establish a bachelors degree in indigenous languages at an
indigenous institution, 2008
Hosted first Language Conference in our area September 2007
Hosted second Language Conference, April 2008
Co-presenting at WIPCE conference in Australia (Naturalizing Indigenous
Knowledge with ABLKC, 2008
12
Other Projects
Established oskawasis wacistan, language nest every second Friday, 2007
Language documentation (video taping)
Established an Indigenous Language Resource Centre, 2008
13
Chapter 2
Current Status of the Language
It is vital to who we are as Cree people without our language we would not
know who we are, our ceremonies, and culture would be lost (Frog Lake).
14
Current Status of the Language

Language and Culture are vital elements to maintaining our identity as First Nations Peoples and
BQFNC has since its inception been dedicated to providing education which enables us to
develop culturally relevant curriculum and teaching methods which will ensure that the next
generations understand what it mean to be Nehiyaw/Dene and to stem the language loss that is
currently occurring in our communities.
Section 1 Methodology
It has become increasingly apparent that our Cree/Dene Language is fast becoming lost to our
younger generations. Language revitalization in communities requires strategies on many levels
and following the direction and guidance of the Elders from all seven First Nations, Blue Quills
has strongly emphasized language instruction in all our programs.
Developing a Cree Language Post-Graduate Diploma program is one strategy and is in response
to the educational needs of the schools and community. To further demonstrate the need for this
program, it is important to conduct research within the seven owner communities on the current
status of our language.
Data from the research project will be utilized in the continued development of the Cree
Language Post-graduate Diploma. In addition, communities will be able to use the data to
develop strategies specific to their community and promote collaboration between the seven
communities.
Funding for this research project is from Alberta Advanced Education as part of the Cree
Language Post-Diploma program development.
Communities Encompassed in Survey
Blue Quills after consultation and approval from Chief and Councils conducted research in six of
the seven communities during the months of June, July and August, 2007. Cold Lake declined
participation citing that they had in the last year just completed an intensive language survey of
their community.
o In Heart Lake First Nation, 20 individuals made up the survey sample which was drawn
from a total population 248 with 152 living on the reserve.
o In Beaver Lake Cree Nation, 20 individuals made up the survey sample which was drawn
o In Kehewin Cree Nation, 126 individuals made up the survey sample which was drawn
from a total population of 1547 with 841 living on the reserve.
o In Whitefish Lake First Nation, 126 individuals made up the survey sample which was
drawn from a total population 1124 with 1022 individuals living on the reserve.
o In Frog Lake First Nation, 126 individuals made up the survey sample which was drawn
15
o In Saddle Lake Cree Nation, 100 individuals made up the survey sample which was
drawn from a total population 7921 with 5660 living on the reserve.
The purpose of the survey is to quantify the current fluency rate of written and spoken Cree in
the six of the seven communities which Blue Quills serves. Findings from this research will be
provide data for communities to develop long range strategic plans and assist Blue Quills in
developing long range development plans for the Cree Language programming, this section
explains the methodology.
For this project Blue Quills Language Team acted in the capacity of advisory committee. This
group consists of individuals who are highly committed to language preservation, and include six
highly fluent Cree language speakers. This group assisted in refining the research questionnaire,
advising on cultural appropriateness and linkages within the seven communities. The Blue
Quills Language Team is composed of professionals with experience in research, planning,
language teaching and preservation. They assisted in determining the methodology, and survey
instrument, creating solutions to problems that arose during the data collection phase and
interpreting the data and summarize the findings for the development of the long-range plan.
Sampling Techniques
Due to time constraints the sample size that Health Canada used their longitudinal and cross-
sectional Heath Survey was utilized. The population they were sampling was on-reserve or
crown land communities and they divided these into regions then further stratified each regions
based on criteria chosen by each region. The Alberta region was stratified by treaty areas.
Communities were further divided into small, medium and large communities and a sample size
identified for each size. Representative numbers of communities were then picked in each area,
keeping in mind survey costs and without compromising overall design and confidence levels.
Without truly understanding their sampling process we proceeded to use their sampling sizes to
conduct our research. This gave us a confidence level of 95% with a confidence interval 20%
and a sampling error rate of 4% for our total survey sample. However, because we did not
include all of the communities stratified under treaty six areas this was not an accurate sample
and was skewed more to the medium sized communities. Our next language survey will need to
have a larger sample size from the Saddle Lake Band in order to be truly representative random
sample of these six communities. All of the community samples had a confidence level of 95%
with 20% confidence interval which gave the medium sized communities an error rate of 6.6%,
Saddle Lake an error rate of 7.8%, and the two smaller communities an error rating of 16.5%.
Despite this miscalculation the communities are homogenous enough in that there is a high
degree of familial relatedness and common experience that major patterns and trends will be
accurate. It is specific nuances from the medium sized communities may be given more weight
and will need to be accounted for. These nuances could be issues like impact of communitys
specific spiritual orientation as with Frog Lake and Whitefish Lake.
Once approval was received from the Chief and Council of each community the survey could
commence in that community. Some communities took longer in acquiring approval due to the
16
schedules of Chief and Council or changes within their administrative offices. Time allotted for
the completion of interviews strategies for acquiring interviews needed to be expeditious,
following are the strategies used:
o Interview booths were set up at community celebrations like Pow-wows and treaty days,
o Individuals working at or visiting community programs and businesses were solicited,
o Homes were randomly visited,
o Individuals interviewed were asked for names of individuals who were in the age
categories required.
o Survey forms were also left with individuals to complete on their own and picked up at a
later date.
To acquire survey samples in the summer in Native communities one must contend with the
increased mobility of people. At this time families take holidays, are involved in ceremonies
which may take them out of the community or make them inaccessible for interviews, many
families also follow the Pow-wow circuits during the summer months.
However, setting up interview booths at Powwows enabled us to catch individuals from all of
the communities. Program employees were often able to assist us in identifying days when
people in the community would congregate, i.e. payouts, and social events. We were blessed
with an interviewer, who knew, was related to a large number of people in most of the
communities and was able to use these contacts in identifying individuals in each age category in
each community.
Instrument Development
Early in the development of our survey, we came across a structured survey guide which was
developed by the Cherokee Nation. After receiving approval from the Cherokee Nation the
survey was modified to suit the needs of our survey populations. The survey was tested within
the Colleges Cree population.
Six Cree language fluency levels were developed using the Fishman scale were to be assessed
during the survey. These include the concepts below.
1. No Fluency Unable to understand common phrases or words, difficulty differentiating

words when Cree is spoken. This was phrased as doesnt understand or speak Cree.
2. Novice or Passive Ability to understand common words or phrases, without a deeper
comprehension of their meaning, none or very limited written symbol recognition. This
was phrased as understand a little and cant speak.
3. Apprentice or Symbolic Ability to use common phrases and sentences by participating.
It was phrased as understand but cant speak.
4. Minimal Competence or Function Ability to speak the language in some social setting,
with basic understanding of rules of usage with simple speaking vocabulary and
recognition of some written symbols of the language. This was phrased as Understand
and speak a little.
17
5. Fluent Ability to understand and speak the language with a level confidence, and
understanding of normal syntax, grammar, rules of form, with a large vocabulary and
recognition and/or use of some written symbols of the language. This was phrased as
Conversational.
6. Master or Creative Able to understand, speak, read, write, and translate the language
fluently in ways that create new word usage and structure, showing a deeper
understanding of the language and its potential new uses. This was phrased as Highly
fluent.
The interview instrument also addressed the following eight general concepts listed below. A
number of additional data elements were also collected. See Appendix G: Language Survey
Instrument
o Socio-demographic information such as: gender, age, education level, spiritual practice
followed, place where individual was raised, place of residence, community affiliation.
o Spoken and literacy fluency level (both in Cree syllabics and English (phonetics)
including verbal and written translation ability.
o Site of where the language is most often used or spoken such as the home, family
gatherings, church, work, ceremonial grounds, school, etc. and to whom the language is
spoken with.
o Level of language loss by comparing five generational uses, of spoken language and
reasons for loss of language.
o Importance of preservation of the language and for whom.
o Type of past participation in Cree language programs.
o Identification of future language development needs types of programs, target group, and
places of instruction.
Interviewer Training and Field Experience
One of Blue Quills Ph.D. students led the research project and two Blue Quills summer
students were hired to assist in interviewing. A training session was held to review the survey
and discuss how interviews were to be conducted. In addition during the Saddle Lake and
Beaver Lake Pow-wow four of Blue Quill teaching staff assisted with the interviews. All three
students are members of one of the seven communities.
Participants received a t-shirt inscribed with the phrase kawi kanehiyahwetak in Cree syllabics.
All participants were keen to receive the t-shirt and all wanted to know what the syllabics meant.
Survey Data Analysis
Data was compiled through a computer program developed for this project. Data was entered as
each community was completed. A report of the raw data was completed and a sub committee
identified what kinds of correlations should be made, the types of analysis needed and how the
survey findings should be reported.
18
After content analysis was completed the Blue Quills Language Committee met to review
findings. Blue Quills Language Committee had several discussions to continue content analysis
as based on their professional judgment about implications for future language preservation plans
and to set priorities for planning strategies of the Cree Language preservation plan.
Limitation of the Study
The following are some of the limitations of this study which were identified:
o Samples were taken at specific events and times and may have attracted only a certain
segment of the population; it may not reflect a truly random sample of the communities.
o Clarity of answers to certain questions may indicate participants not clear on question.
o Answers to questions regarding a. fluency and b. language used most in home have a
level of subjective assessment.
o The interviewers had limited experience and some did not fully record responses for the
open-ended questions. Thus, the potential richness of the qualitative findings was
somehow limited.
o Many individuals may have chosen very important over absolutely necessary primarily
because they were not familiar with that phraseology and were not sure of its meaning.
o A small sample size for Saddle Lake may have skewed survey results to reflect the
medium sized communities.
In fact, actual language proficiency levels may be lower and language loss may be higher
however, this survey does provide baseline data on the status of language loss within the six Cree
communities that Blue Quills serves. With better training of interviewers, more time, and
modification of the instrument this study can be the beginning of a longitudinal study to measure
change in the status of the language in the future.
19
Section 2 Report Findings

Socio-demographic Information
Gender and Age of Participants - Participants of the survey were equally divided by gender. The
age cohort of the participants is as follows:
Figure 1: Age and Gender of Survey Sample
Age and Gender of Survey Sample
120
103
100
103
80 76
num ber 60 76
60
40 60
20
0 Females
(18-30)
Males
(31-54)
n = 518 Age (54+)
The result of breaking age categories further into ten year increments is as follows:
Figure 2: Participants by age and gender
Age and Gender

90
81 75
80
70
60
48 50
numbers
50
45
40 40
38
30 17 23 24
26
20 14
10 10
12
0 2 0 Females
2
under 20s 1
30s 40s
20 50s Males
60s 70s 80s 90s
n = 518 age
20
Level of Education Forty percent of the participants have a High School education, 43% have
some post-secondary education including Voc-Tech., 10 % have an Elementary education with
the majority of this group aged 54 year old and older.
Figure 3: Educational Attainment
Level of Educational Attainment

No Answ er 1%
Other 2%
University 13%
College Graduate 4%
Some College 22%
Voc-Tech 4%
GED 2%
High school 40%
Elementary 12%
0% 5% 10% 15% 20% 25% 30% 35% 40% 45%

n = 518 Voc-Tech and Greater = 43%
Spiritual Practice Participants who identified themselves as Christian (Christian, Catholic,

Protestant, Anglican, United, Full Gospel and church) account for 18% while 46% identified
their spiritual practice as Traditional (Cree, Smudge, Native, Cultural, Traditional, sweats).
Those participants who identified both Traditional and Christianity as their spiritual practice
account for 14%, while 5% of the participants identified not having a spiritual practice and 12%
chose not to answer this question.
Figure 4: What Spiritual Practice do you follow?
What Spiritual Practice do You Follow
Other 3%
Not answered 12%
None 7%
Christian and Traditional 14%
Traditional 46%
Christian 18%
n = 518 0% 5% 10% 15% 20% 25% 30% 35% 40% 45% 50%
21
Where You Were Raised, Place of Residence and Community Affiliation - A majority 68% of
the participants were raised on their home reserve. At the time of this survey the place of
residence for 89% of the participants is their home reserve. Of the 518 participants in this survey
a vast majority 94% identified their home reserve as their Home Community.
Figure 5: Where you were raised, where you live now and where is Your Home Community.
Where you were raised, Where you live now, and home
community
2
Where is your home 4
13
community 14
485
8
1
Where do you live now 36
12
463
9
48
Where you w ere raised 57
48
351
0 100 200 300 400 500 600
n = 518 Home reserve Other native community Off reserve On & off reserve unclear
Use of the Cree Language
Language used in the Home Over half (53%) of the participants responded that both Cree and
English were used in their homes while 37% identified English as the predominant language in
their homes and 8% identified Cree as the language most used in their homes.
Figure 6: Which Language is used Most in Your Home
Which Language is Used Most in Your Home?
English
37%
Cree and English
53%
Other
Cree
n = 518 2%
8%
22
First Language Cree was identified as the first language spoken by 41% of the participants,
41% also identified English while 16% identified Cree and English as their first language. Dene,
French, Saulteaux and Stoney were identified as second languages to Cree in other.
Figure 7: What was the First Language You Spoke as a Child
First Language you Spoke as a Child?

Cree and English
English
16%
41%
Other Cree
2% 41%
n = 518
First Language Spoken and Language Used in Home Of the 41% whose first language is Cree
only 7% identified Cree as the language used most in their homes, 23% identified using both
Cree and English and 11% identified English as the language that is used most in the home.
Those individuals (16%), who identified both Cree and English as their first language, only 1%
identified Cree as a language predominantly used in the home. Of the 41% who claimed English
as their first language 20% identified both Cree and English as the languages of use in their
homes with 23% identifying English and 1% identifying Cree as the predominant language in the
home.
Figure 8: Correlation between First Language Spoken Languages Used Most in Home
First Language Spoke and Language Used in the Home
First LanguageSpoken
other 2%,'
English 41% 8% 4%
Cree 41% 23% 7% 11%
English/Cree 16% 20% 1% 23%
0% 5% 10% 15% 20% 25% 30% 35% 40% 45%
Language Used in the Home

n = 518 English/Cree Cree English
23
Current Use of Cree Of the 518 participants 52% reported that they speak and understand Cree
with 39% reporting yes, a little Cree and 9% who do not speak or understand Cree.
Figure 9: Do You Speak or Understand Cree Now
Do you Speak or Understand Cree Now?
Not answ ered

0% No
9%
Yes a little
39%
Yes
52%
n = 518
Language Fluency Participants who view themselves as highly fluent account for 29% of those
surveyed, with 13% see themselves as having conversational fluency and 31% identifying
themselves as understanding and speaking a little Cree. Survey findings also reveal that
participants who rate themselves as being highly fluent or conversational in their fluency fall in
the 40 plus age range. Five percent of the highly fluent and conversational speaker cohorts are in
the 20-30 age range.
Figure 10: My Ability to Speak Cree
My Ability to Speak
not answ ered

Don't understand
5%
or speak
3%
Highly Fluent
Understand a little 29%
and can't speak
16%
Understand but
can't speak
3% Conversational
13%
Understand and
speak a l ittle
31%
n = 518
24
Stopped Speaking Cree Fifty-one percent of the participants (270) stated their first language
was Cree or that they were bilingual, of this group 77% stated that they did not stop speaking
Cree, 19% answered in the affirmative and 4% did not answer this question.
Figure 11: Did You Stop Speaking Cree

Did You Stop Speaking Cree?
Yes
19%
Not Answ ered
4%
No
n = 270 77%
The time frames when language loss occurred for the 19% who said they stopped speaking are
listed below.
Figure 12: When did you Stop Speaking Cree
When Did You Stop Speaking Cree?

No Answ er 4
Other 8
High school 4
Grades 1-6 18
When I started school 10
Before I started school 7
0 5 10 15 20
n = 51
Reasons given to explain why Participants stopped speaking Cree are as follows:
o Change in home environment, i.e., foster care, loss of Mom, moved away from
Grandparents, and hospitalization.
o Were in an environment where English was predominant, did not hear at home and were
not encouraged.
o Not allowed to speak Cree and were punished (residential school).
o Embarrassment or ridicule, and
o Parents decision for perceived benefit, i.e., child would adapt, to do well in school, to
protect child.
When asked if they started to speak their Cree again 25 who self identified as either
conversational or highly fluent stated that they spoke Cree once they were immersed in the
language again or when they returned home. The majority of those who stopped speaking Cree
did not regain conversational fluency levels.
25
Ability to Read or Write Cree Forty eight percent of the participants cannot read Cree with
21% of the participants being able to read Cree and 26% able being able to read some or a little.
Sixty-one percent of the participants cannot write Cree with 13% reporting an ability to write and
20% being able to write some/a little. The majority of these who can read are over 40 with the
rest under the age of 20, with the exception of the Frog Lake community where the majority of
individuals who can read are in the 30 year old range.
Figure 13: Can You Read and/or Write Cree
Able to Read and Write Cree
6%
Not answ ered 7%
20%
Some a llittle 26%
13%
Yes 21%
61%
No
48%
0% 10% 20% 30% 40% 50% 60% 70%
n = 518 Able to read Cree Able to w rite Cree
What is read Participants who responded cited the following: school books for both children
and college levels, stories, legends, signs, posters, songs, native newspapers and religious
materials. The Bible and hymns were some of the first written materials in Cree and are an
available resource and as more schools and Universities offer Cree classes, written material in
Cree is being developed. Only 5% of those individuals who can read use syllabics the rest use
English phonetics.
When asked what kind of materials they wrote participants identified primarily material for
schools from simple words, stories, text, and curriculum as well as personal materials like songs,
letters, herbs and medicines. Two individuals stated they could write anything. Five percent of
those individuals who stated they could write use syllabics with the rest using English phonetics.
26
Ability to Verbally Translate Cree Of the 36% who reported an ability to verbally translate
Cree 23% were highly fluent speakers, 7% had conversational fluency while 6% said they could
understand and speak a little Cree. Of the 34% who reported an ability to verbally translate some
or a little Cree 3% identified themselves as highly fluent speakers, 7% had conversational
fluency and 24% identified themselves as being able to understand and speak a little Cree.
Figure 14: Can You Verbally Translate Cree
Can You verbally Translate the Cree Language

No
Yes 25%
36%
Not answered
5%
Some a little
34%
n = 518
When asked in what situations they translate, the following settings account for their responses
of those who answered. Situations listed in other include bingo, family, friends, bank, sports,
police, community surveys, store, weddings and for Elders.
Figure 15: in What Situations have You Translated for another Person
In What Situations have you Translated for Another Person?
Other 10%
Ceremonies 24%
Funerals 15%
Hospital 15%
Social gatherings 35%
Church 9%
Court 6%
Work 25%
School 19%
Home 43%
0% 5% 10% 15% 20% 25% 30% 35% 40% 45%
n = 518 percentages
27
Ability to Translate Written Material When the participants were asked if they could translate
from English to Cree 21% responded yes and 23% believed they could translate some/a
little. Similarly when asked if they could translate from Cree to English 23% responded
positively and 18% responded some/a little.
Figure 16: Can You Translate Written Material
Can You Translate Written Material?

60% 49%
53%
40%
23%
21%
20%
6% 23%
5% 18%
0%
English to Cree
no not
Some
answ ered Yes
n = 518 a little
Participants felt they could translate the following materials: educational (stories, songs, lesson
plans, speeches), Promotional (poster, signs, and calendars), religious (hymns, bible stories),
documents (court, surveys, Doctor), conversations, workshops and ceremonies.
Where Do You Speak Cree When asked where they spoke Cree 36% participants stated that
they spoke Cree at home, with 44% of the participants stating that they spoke Cree anyplace.
Participants could select more than one situation and the following graph depicts these choices.
Figure 17: Where Do You Speak Cree?
Where Do You Speak Cree?
Do not speak Cree anyplace 14%

Other 17%
Anyplace 44%
ceremonies 18%
Funerals 11%
Hospital 11%
Social Gatherings 19%
Church 7%
Sports 12%
Work 20%
School 19%
Home 36%
n = 518 Percentage
28
To Whom Do You Speak Cree When asked to whom they spoke Cree 35% of the participants
responded anyone, 29% identified their parents 27% identified siblings, children and friends as
people they spoke Cree to. Participants could choose a number of categories the graph below
identifies these choices.
Figure 18: To Whom Do You Speak Cree?
To Whom Do You Speak Cree?
Other 11%
Anyone 35%
Friends 27%
Teens 8%
Teachers 8%
Other relatives 25%
Brother/Sister 27%
Children 27%
Parents 29%
Grandparents 24%
Do not speak Cree to anyone 12%
Percentage
n = 518
Family Use of Language
Numbers of Children The majority (78%) of the participants have children.
Figure 19: Do You Have Children
Do You Have Children

No
21%
Not
answ ered
Yes 1%
n = 518 78%
29
Of the participants who have children; 14% have 1 child, 19% have 2 children, 19% have 3
children, 14% have 4 children, 13% have 5 children, 9% have six children and all other
participants have 7 or more children with the exception of 1% who did not answer.
Figure 20: How Many Children do you have
How Many Children do you Have

ten or more
nine children 2% no answ er
eight children 2% 1%
3% one child
seven children 14%
4%
six children
9% tw o children
19%
five childre
13%
four children three children

14% 19%
n = 1237
Children of the participants The children of the survey participants total 1237, children
between the ages of 0 to 9 accounts for 24%, the 10 19 account for 24%, the 20 to 29 year olds
account for 25% and the 30 to 39 year old group make up 15%.
Figure 21: Percentage of Survey Participants Children by Age
Percentage of Children in Age Categories

30%
25%
24% 24%
25%
20%
15%
15%
9%
10%
5% 3%
0%
0 to 9 10 to 19 20 to 29 30 to 39 40 to 49 50 to 61
n = 1237
30
Fluency Level of Children The graph below depicts the fluency levels of the children by age
and clearly shows that fluency levels begin to decrease with the fifty year old age group and
marked shift with the forty year olds. There few fluent speakers in the 0 to 29 year old group.
Figure 22: Fluency of Children by Ages
Fluency of Children by Age.

200
150
0 to 9
100 10 to 19
20 to 29
30 to 39
50
40 to 49
50 to 61
0
Doesn't Understands Understands Understands & Conversational Highly fluent
understand a little & can't but can't speaks a little
& speak speak speak n = 1237
Fluency level of Survey participants and their Children This graph depicts the fluency levels
between survey participants and their children. The bar graph on the left shows fluency levels,
given in percent; of the survey population (n = 518) while the bar graph to the right shows the
fluency levels of the children of the survey participants in percent; (n = 1237). The graph clearly
depicts a significant decrease in the fluency of the survey participants children. There is a 20%
decrease in the highly fluent category from the survey participants to their children and an
increase of 70% in the category of dont understand or speak with the children.
Figure 23: Comparison of Survey participants and Their Children

Survey Participants and Participant's Children's Fluency
Don't Understand or Speak

80%
70% Understands a little & can't
60% speak
50% Understands but can't speak
40%
Understands and speaks a little
30%
20% Conversational
10%
0% Highly fluent
Survey participants Children of the
n = 518 participants Not answered
n =1237
31
Where is Cree Spoken All participants were asked to identify the places where they most
frequently hear Cree being spoken. Over half of the participants (72%) stated that they heard
Cree at home, 69% at social gatherings, 68% at ceremonies, and 60% at funerals. More than one
response could be given and the following graph identifies those responses.
Figure 24: Where Do You Hear Cree Being Spoken?
Where Do You Hear Cree Being Spoken?

80% 72% 69% 68%
70% 60%
60%
45%
50%
40%
24% 22%
30% 19%
16%
20%
6%
10%
0%
Other
Home
Church
School
Hospital
Court
Funerals
gatherings
Ceremonies
Work
Social
n = 518
Importance of Language Preservation
How Important is Cree Language Preservation All participants were asked to rate their opinion
about the importance of preserving the Cree language. Over half (66%) said that it was
absolutely necessary, 25% said it was very important and 6% identified it as being important
with only 2% saying that preservation was not important or they didnt care.
Figure 25: How Important is it for Cree Language to be Preserved

How important is it for the Cree Language to be
Preserved
Not important
0% Don't know /care
Important
2% Not answ ered
6%
1%
Very important
25%
Absolute
n= 518 necessity
66%
32
Why is Preserving the Cree Language Important Most (96%) of the participants answered
this question with an overwhelming enthusiasm about the importance of language preservation.
The major reasons are as follows:
Cree language is tied to Culture, identity, and heritage:

If a language dies, a culture dies, and If we lose our language, how do we call
ourselves Cree (Beaver Lake).
It is our culture/part of us (Heart Lake).
It is vital to who we are as Cree people without our language we would not know who
we are, our ceremonies and culture would be lost (Frog Lake).
1. If we lose our language we lose our culture, tradition and past and We lose our
identify as native people if we lose our language (Kehewin).
We need to preserve it, dont know own identity, need to learn when they are small
(Whitefish Lake).
Its who we are, our identity; if we lose our language there is no Nehiyo (wak), and
Is central to our identity and world view (Saddle Lake).
To keep the Cree language alive and available for future generations:
Very important for my great-grand children (Beaver Lake).
I have 71 capanak, nosimak and I tell them to try, to try speak Cree it is important
(Heart Lake).
It is what your ancestors left behind to share with your children, to pass on, (Frog
Lake).
Very important for our children to learn language; they will need it in the future and
So that the language could stay alive and my kids and grandkids can speak it
(Kehewin).
I believe that its vital that people start learning and especially teaching the language to
our young children otherwise the language will be lost within our families and
communities (Whitefish Lake).
It is a pathway to maintaining the knowledge of our ancestors and is our responsibility
to pass along, To hand down to our children and keep the traditional/culture strong
(Saddle Lake).
Spiritual reasons:
In the ceremonies, in prayer we do need the language, and I blend into the natural and
spiritual with Cree (Frog Lake).
Who will speak for the people to Him, and For our prayers (Kehewin).
It is a God given language important for our religious beliefs and values (Whitefish
Lake).
It was God given and we have to honor what was given to us by our Creator, Our
knowledge, our spirituality and practices, and To keep us strong (Saddle Lake).
To keep the Cree language alive, recognizing it distinctness:

Every culture has duty to carry on their mother tongue (Beaver Lake).
33
For some preservation of Cree was important simply because Thats our language
(Heart Lake).
Without our language we are lost you will never be stuck in your life career if you have
Cree because you were born with it (Frog Lake).
Language defines a people (Kehewin).
155 years ago this community was the only community to speak and write in Cree.
(Historical truth) (Whitefish Lake).
I believe the Cree language has some words which the English language can never
fulfill (Saddle Lake).
Recognition of language loss or fear of language loss:

Our people are losing the language and it is important to keep (Beaver Lake).
So our language doesnt get lost (Heart Lake).
It is a way of life for the Cree people, if we dont preserve it now, our way of life will
be lost (Frog Lake).
Because without that we lose everything culture / Tradition (Kehewin).
We are losing it, especially the younger people (Whitefish Lake).
Because we are losing our children through the language. They don't understand
(Saddle Lake).
Some participants connected movement away from shame with a strong Cree
language; others saw language loss as devastating and desired to regain their Cree
language.
Language connected to history and our Treaties:

Because when they don't know their language they lose that connection to the treaty
rights (Frog Lake)
It is vital. If we lose it we are lost as a nation and To keep out Treatys (Kehewin).
It is our culture and without the language we will not be able to call our self a Cree
Nation (Saddle Lake).
Why is Preserving the Cree language not important. Fourteen percent responded simply to
reiterate the importance of the Cree language with 2% who reported that preservation was not
important for the following reasons.
It wont get you anywhere in the business work (Whitefish Lake), or Couldnt care less we
are a conquered race (Kehewin).
34
Desire to Learn to Speak Cree The majority of the participants report that they would like to
learn how to speak the language. Interestingly, a few of the highly fluent and conversational
speaker (3%) also stated they wanted to learn to speak Cree.
Figure 26: Would You Like to Learn How to Speak Cree
Would you like to Learn how to Speak Cree?
Already speak
43% Yes
55%
No answer
1% No
n = 518
1%
Would You Like to Improve Your Ability to Speak Cree Of the participants who replied yes
43% identified themselves as highly fluent or conversations speakers.
Figure 27: Would You Like to Improve Your Ability to Speak Cree
Would You Like to Improve Your Ability to Speak

Cree?
No
9% Not answered
8%
Yes
83%
n = 518
35
Desire to become literate in Cree The majority (83%) of the participants would like to become
literate while 2% said they do not want to learn to read or write Cree while 13% stated that they
already know how to read and write Cree.
Figure 28: Would You Like to Learn How to Read and Write Cree
Would you like to Learn how to Read and Write

Cree?
Not answered I already know how
2% 10%
no
7%
Yes
n = 518 83%
Future Needs for Language Preservation.
Where Should the Cree Language Be Taught - Participants could choose all or some of the
following settings. 55% of the participants stated that Cree should be taught in schools followed
by 51% who identified the home as the place Cree needed to be taught. The following graph
depicts how the others settings were rated.
Figure 29: Where Should the Cree Language be Taught
Where Should Cree be Taught?60%

55%
60%
51%
50% 40%
40% 33% 33%
30% 21%
20%
7%
10%
0%
Community
Home
Summer
Church
Other
School
At Cultural
All of the
Camp
Activities
Classes
Above
n = 518
36
Who Should Learn the Language - When asked to rank the following age groups 93% of
participants ranked all of the age groups as important. The next highest category was elementary
at 25%; the remainder of the age groups are ranked accordingly.
Figure 30: Who Should Learn the Cree Language?
Where Should Cree be Taught?60%

55%
60% 51%
50% 40%
40% 33% 33%
30% 21%
20%
7%
10%
0%
Community
Home
Summer
Church
Other
School
At Cultural
All of the
Camp
Activities
Classes
Above
n = 518
Participant responses to the question of which group were the most important are listed below
starting with the most responses to the least:
o Babies to preschoolers,
o Jr. High to High School or youth,
o Everyone, and
o Adults
Should Different Fluency Levels be Taught An overwhelming number of participants (85%)

responded positively when asked if different levels of fluency should be taught. When asked
who should be taught, a greater percentage replied everyone followed by children and youth
and when asked where, School was by far the greatest response followed by home.
Figure 31: Should Different Fluency Levels be Taught
Should Different Fluency Levels be Taught?

No
8% Not answ ered
7%
Yes
85%
n = 518
37
Participation in Cree Language Program A large number (37%) of participants have not
participated in any type of Language program and 8% were not aware of any programs. The
54% who answered positively have participated in Cree programs from preschool, Jr. High, High
school, College and University levels.
Figure 32: Have You Ever Participated in Any Language Program
Have you ever Participated in any Language

program? I was not aware
8%
Yes
54%
No
37%
n = 518 Not answered

1%
How Can Your Community Preserve the Cree Language - The responses from 92% of the
participants fall under four broad categories.
1. Community focused
o Teaching i.e., community courses daily at all levels, evening classes, workshops,
afterschool activities, teaching adults and kids together and classes at work
o Resource development, more fluent Cree teachers, training for Cree Instructors,
utilization of Elders, developing programming for TV, radio and computers, Cree
books and newspapers , a building for Cree language instruction, and resource
center.
o Promotional activities such as signs, posters, advertising, incentives (trip to
Disney land), promoting at Careers, networking within the community
encouraging and acknowledging individuals and parents who use Cree.
o Securing more funding for Cree programs.
o Band Policy, making Cree mandatory, office communication in Cree and
leadership support and promotion of Cree.
o To have cultural camps and traditional activities such as erecting tipis, tanning,
fishing, and story telling.
o To use Cree at spiritual functions, both Church service and traditional ceremonies.
o Immersion activities in community setting like Cree nights, social gatherings,
celebrations.
o Other ideas include organizing youth to visit Elders, Language workshops and
conferences.
o And for fluent speakers to not laugh at those speakers who are just learning
38
2. School focused include:

o To teach and promote Cree in schools from Head Start to Grade 12.
o Identify Cree as the First Language of our schools and make Cree mandatory in
schools on and off the reserve.
o Provide night classes to whoever would like to learn.
o Support the development of Cree immersion schools.
o Have classes for the younger generation, so the younger generation knows its
importance.
o Involve parents and Elders in classes.
o Improve school system and do curriculum development to teach Cree not just how to
bead or color pictures.
3. Speak it Some participants said:

o Speak it more often.
o All people who speak Cree should speak continuously, in all functions, meetings,
o Speak it to our children, everywhere more often and daily.
o For those who are learning to practice.
o Elders speak it. The ones who speak it should speak it all the time, even if we
dont understand we will have no choice to learn and speak it.
Clearly participants understand the importance of hearing the language in the

preservation process.
4. Home focused include:

o Encouraging Cree speaking parents to speak Cree in the home.
o Developing programming to teach youth in the home.
o Teaching non-fluent parents to learn Cree.
o For each home to be a Head Start in helping to preserve Cree.
o Cree should be spoken at home, can be taught at school.
The remaining 6% of the participants were not sure of what the community could do to preserve
the Cree language.
How can Communities in Your Area Collaborate to Preserve Cree as a Language

When asked this question 83% of the participants identified how reserves in their area could
collaborate in preserving the Cree language. These ideas are presented in the following broad
categories:
1. Teaching Cree,
o To develop language programs for schools (from Head Start to Grade 12) which were
uniform, and improve instruction beyond coloring.
o Create immersion programs in schools and homes utilizing Elders and parents.
o Offer classes to the community at anytime throughout the day.
39
o Promote Cree language as first language, making it mandatory in our schools and
full integration of language in all school paper work.
o The young were also seen as a primary focus.
2. Speak more Cree, recognizing the value of speaking Cree everyday to ensure language
continuity some simply stated to speak the language:
o Speak Cree at home, work, band office, church, social gatherings and school.
o Encourage Elders and those that can speak to help keep speaking it, even if people
do not understand.
o Speak everywhere, to everyone, more often and practice.
3. Program development, participants cited the following examples for programming:

o Immersion programs, a Cree program across Treaty 6 area, host gatherings, summer
camps.
o Spelling bees, story telling, programs for young and old.
o Elders nights, cultural weeks, visiting and powwows.
o Cree workshops and seminars.
o Developing language programs for schools and communities which were uniform.
o Fun cultural activities, family programs and community events.
o Bringing Elders from communities together to have learning weekends.
o Classes within communities for parents, groups, and one-to-one.
4. Resources development include the following ideas,

o Developing joint curriculum, audio and visual materials, radio, books and newsletters.
o Create handouts and Cree speakers for younger generation and workshops to share
language acquisition methods.
o Development of fluent teachers.
o Utilize Elders in schools and community activities.
o Developing a learning center for Cree, providing Cree.
o A data base to archive language.
o Sharing transportation to language events.
5. Promotion of Cree ideas include:

o Treating it as important as a basic need program.
o Use Cree signs, road signs seeing more words out there reinforces it.
o Announce Cree events over the radio.
o Speech competitions, share the history of our language, and make it fun.
o Incentives like trip to Disney Land for language use.
o Providing and/or raising funds for Cree programs.
o Tribal office communication to be in Cree.
o Speak Cree at all community events.
6. Network, to work collectively and to collaborate:

o Need to Help each other out, work together.
o C&C to work with other C&C.
o Plan programs together, share costs and resources.
40
o Promote language collectively.

o Stop fighting upon each other.
7. Cree in the Home - Supporting language in the home:

o Parents need to learn Cree.
o Teach young parents to learn Cree with their young ones.
o Teach young people in the home.
Language learning needed to be learned encouraged, promoted, and parents supported in

this endeavor.
8. Political support
o Designating Cree as the first language of the community.
o Having leadership be pro-active in supporting Cree programs particularly schools,
and colleges which have Cree programming.
o Making language mandatory in the workplace.
o Getting political and funding support for language programs.
What Could You and Your Families do to Promote Cree Language Use a large number of
responses indicated a need to speak it particularly in the home, to their children, grandchildren
on a daily basis. To speak whatever the amount of Cree language they possess demonstrating to
their children the importance of the Cree language. Although a large percentage know that it is
important to begin speaking Cree in the homes, a few have ideas about how this can be achieved.
The following responses contained concrete ideas:
1. Teaching,
o In homes, to my family, a word a day, Cree greetings, commands, use numbers,
animals and words your children know, teach simple phrases, use music and stories.
o In schools, advocate Cree in schools, hold evening classes, hold evening classes,
teach history stories, and participate with Cree teachers so work at home
complements work at school.
o Extended family, those who know Cree teach family members who dont and
visit relatives who speak Cree and ask grand parents to speak Cree in the home,
I can do this in my home. But I cant be alone with kids I need help can do it at my
place.
2. Learn,
o Go to classes alone or with family, if we parents learn we could teach our kids.
o Practice, basic words, daily prayers, and asking questions. Set aside time for Cree or
immersion periods. Speak Cree in everyday, household activities and eliminate TV.
Learn while cleaning up or playing cards.
o Immerse self in Language, invite fluent speakers, hear more language being
spoken, listen carefully when Cree is being spoken ask person what it means and
41
to repeat again, if needed, and As an Elder I can annunciate my words and not
shorten them.
3. Activities,
o Make one day a Cree only day, family BQs, have Cree get togethers.
o Create resources books.
o Visit Elders and attend ceremonies and there could be one on one learning
opportunities.
o Create websites, tell stories on the radio, and develop radio shows and music.
4. Promotion,
o Encourage younger generation to speak and make language learning fun like a game,
talk about the importance of language, offer bonuses, incentives, and Encourage
learners, dont laugh or belittle
o Promote it in Aboriginal schools in Edmonton, talk about the importance of language,
get involved, and support Cree programs.
o Fund raise money to start a class.
o Lobby and advocate language use in homes, schools and community, get Chief and
Council to have Cree Language in school.
Which activity/idea is the most important - In response to this question only 38 individuals
answered. What follows are the responses categorized from the one with the most responses to
the least.
o Speak Cree all the time. Speak it yourself, every where and practice.
o Cree must begin at pregnancy and birth. .
o Always important that Cree is taught at home work with parents we need to start
there and children come first.
o Teach Cree, to the youth, in schools. Smudge before teaching Cree and have people who
can teach.
o Program planning and policy development, have community leaders speak it.
o Use cultural activities; introduce feasts, protocol, ceremonies and wilderness survival.
o Community involvement by getting together, having meetings with parents and seniors.
o Educate a preservation of the language, have community leaders speak it.
o Resource development, i.e. CDs.
42
o
Access to the Resources in the Cree Language The largest percentage of resources identified
were material from school, story books, word lists, and dictionaries on the Cree language. Audio
material listed are: music CDs (Carl Quinn, Winston Wuttinee, E. Bull), Powwow songs, Elders
telling stories and 80 digitalized tapes. Video resources listed were Elders speaking, Seven Fires
and APTN. Other resources identified include Elders, Family (Parents and Grandparents), radio,
and the Internet (Cree.ca).
Figure 33: Do You Have Access to Resources
Do You Have Access to Resources?
35% 30%
30%
25%
20% 16%
13% 12%
15%
10%
5%
0%
Audio Books Videos Others
n = 518
Access to the Internet and/or Email In the eighteen to thirty age category 134 out of 206
participants have access to the internet with 104 having an email address. In the thirty-one to
fifty-four age category 116 out of 152 participants have access to the internet with 91 having an
email address while the fifty-four plus age category only 26 out of 120 participants have access
to internet and 19 have an email address.
Figure 34: Do You Have Access to the Internet and/or Email
Do You Have Access to Internet or Email

135
140
116
120 104
91
100
80 Access to the Internet
60 Access to Email
26
40 19
20
0
18 - 30 31 - 54 54 +
n = 518
43
Where Do You Access the Internet Of those participants who have access the internet, 37% at
home, 34% access the internet at work, 15% have access though their schools and 8% access the
internet through friends, their phones, relatives, coffee shops, public library, Band office and
Band Programs.
Figure 35: Where do you Access the Internet

Where do You Access the Internet
No access 10%
Other 11%
At w ork 34%
At school 15%
At home 37%
0% 5% 10% 15% 20% 25% 30% 35% 40%

n = 518
Are There Any Other Comments You Would Like to Make Forty two percent of the
participants answered this question which have been categorize generally and listed below
starting with the category with the most responses:
Response to the survey,

o Thank Blue Quills for this survey, taking the initiative to preserve the language.
o I would like to see the product these surveys produce and what kind of follow-up is
intended.
o Revise some questions, redundant.
o Should have been done earlier, Hope survey benefits people.
o This type of comprehensive language assessment in the community is necessary to get
the message that language is our responsibility, and
o Interesting survey makes me think how important our language is.
Importance of teaching Cree,

o We as Cree people need to teach our children to hang on and keep our language.
o To develop a Cree immersion program, make learning fun.
o Development of Masters level and Doctorate programs for the Cree language. Need
more teachers, Free classes.
o Every word has a story Cree speakers translate so non speakers understand and value
language.
o I think it is critical that the teaching of Cree begin immediately before it is totally lost.
Total Cree immersion K 12, post secondary and University programs.
o Offer courses to community but make accessible and manageable to those involved.
o Yes we are losing our Cree language because we dont have a Cree teacher.
44
Recognition of language loss,

o In Onion Lake residential school was not allowed to openly speak Cree.
o I regret not teaching my daughters to understand Cree language or speak it.
o Cree language shouldnt die, but past history has negatively affectedeven my
generations like, Whoa! Who cares now, but language shouldnt die.
o Nuns didnt want us to speak, mistake I made was I should have spoke Cree to my
twins.
o Lost Indian Culture by not speaking Cree, Language Loss another affect of
Colonization.
o I think it is very important thing to know our language because weve lost so much
already.
o Cause I want my identity back. Im a descendant of boarding school abuse; my Dad had
the Cree beat out of him. He was ashamed of being an Indian.
o Language loss occurred in schools, hospitals or when individuals started caring for foster
children. One lady recalled a time when parents, in the 60s wanted school to stop
speaking Cree from there on kids talk only English in the community.
Desire for Language,

o I would like my grandkids to learn Cree.
o It is nice to hear people speak Cree and to speak Cree.
o I wish I had learned Cree at home growing up.
o I would like to improve my ability in Cree even though I am fluent.
o My dream is to have all Cree nation to speak Cree fluently and use English as a second
language.
o Very important to keep language alive, we will be assimilated into Western society.
o To learn my language more and my children also.
o Proud of being able to speak Cree; I would love to learn my language again.
Creation of resources,
o Promoting programs: I hope more programs and opportunities emerge in my
community, and We can successfully start an awesome program.
o Internet Cree classes would interest my children and or other children who are forever on
internet, and I am glad to see the Cree dictionary is on the internet.
o As a mother of younger children, it would be helpful to have books to read, or childrens
Cree songs for resources, and Cree language books for free.
o Chief and Council to assist professionals to develop Cree programs.
o Speak more we wont lose our rights to speak our language.
o Elders of the community should be approached to be more active in the promotion, use
and teaching of Cree, need more Elders, Cree instructors.
Importance of Culture,
o Look at working more on traditional levels to go along with our language.
o My children learn Cree because I sing with a powwow group.
o By learning the language as children maybe we could learn to respect one another
through the wisdom and teachings from our grandfathers.
45
Importance in Spiritual life,

o In our church we have an all Cree service once a month.
o C & C should be more into ceremonies, ceremonies and respect tie into each other,
and these values include family life."
Support from Leadership,

o Ensure that this information is brought to all leadership including AFN.
o Follow-up with what leadership is doing about this.
o Chief and Council need to be more involved, and would support Cree in school.
o More funding for Cree programs and teachers.
Promotion,
o We need to keep pushing the preservation of the language to the forefront. One
generation and perhaps well be going North or East for fluent speakers.
o Dont laugh at people when they are trying to speak Cree and it doesnt come out right.
In closing, People in the community use to speak Cree, Dene and English and could read and
write syllabics (Heart Lake). Our language is very important for our people and it would be a
great shame to have it lost. Residential school had a great part in this "Native Holocaust"
(Beaver Lake). The nuns didnt want us to speak Cree. The mistake that I made was, I should
have spoke Cree to my twins when they were small, everybody should talk Cree at home
(Kehewin). Lets start speaking Cree right now. I would encourage everyone, young and old
to speak more Cree. It is all our responsibility (Saddle Lake). As a speaker of the Cree
language, it is my responsibility to pass it on to my children, and I live with an Elder to learn a
little at a time (Whitefish Lake). Without a language, without a past history, without a
cultural, without a spiritual way, without these we do not exist, we become a lost tribe (Frog
Lake).
46
Section 3 Status of the Language

Results of the 518 respondents of this survey conducted by the Blue Quills First Nations College
indicate that about 29% (152) of the individuals are highly fluent and 13% (67) have
conversational level competency in spoken Cree language, participants who rate themselves as
being highly fluent or conversational in their fluency fall into the 40 plus range with 5% in the 20
30 year old range. Another 31% (160) are considered to have social competence (understand
and speak a little). The remaining 22% (113) of the survey population have either very limited
ability to speak or are non-speakers. Further, due to limitations of the sampling methodology,
the actual loss of the Cree language may be greater than what was found in the survey.
In determining what this means for the survival of the Cree language, we can draw upon the
expertise of two noted linguists who have quantified the level of language loss for different racial
or ethnic groups. An application of the theory compared to Cree language is briefly described
below.
In 1991 Joshua Fishman designed the following eight stages of language loss.
Stage 8 - Only a few elders speak the language
Stage 7 - Only adults beyond childbearing age speak the language
Stage 6 - Some intergenerational use of the language
Stage 5 - Language is still very much alive and used in the community
Stage 4 - Language is required in elementary school
Stage 3 - Employees use Language in places of business
Stage 2 - Language is used by local government and in mass media
Stage 1 - Higher levels of government and language in use within higher education.
Based on Fishmans scale, the status of the Cree language in six communities surveyed could be
considered to be in the latter part of Stage 6, as there are a few individuals under the age of 40
who are conversational and highly fluent in the language indicating some intergenerational use
of Cree. In looking at the difference between the language of the participants in relation to that
of their children then the trend of language loss is moving into Stage 7 where only adults beyond
the childbearing age speak the language, thus, the Cree language within the Treaty Six Area is
very close to being endangered.
Despite the dire situation we face in regards to our language where 10 years can mean a great
loss of fluent speakers and minimal renewal of this resource through language transmission
could find us in a place of having to seek fluent speakers from other communities with different
dialects. However, more recently, Linguistic professionals who are currently working with
Indian tribes suggest the best intervention to strengthen the language at this level of loss is to
establish language nests. These language nests should be modeled after the highly successful
Maori and Hawaiian programs where fluent older adults care for preschool children where they
are immersed in their indigenous language. Recent experience with the Saddle Lake Head start
47
program reveal that language nests programs also require support in the form of language
training for ECD workers. Early childhood programs often require staff with ECD training
which usually means a younger individual with no fluency.
In addition, successful adult immersion programs like that offered by Mohawks of the Six
Nations Reserve can complement programs for children. Language should be used at home as
the primary language of communication, so that it becomes the first language of young children
for this to occur parents require support in the form of classes and support groups to assist them
in the transition.
Michael Krauss developed the following four categories of language loss:
o Category A Languages that are still being learned by children in the traditional way
o Category B Languages still spoken by the parental generation
o Category C Language spoken by the middle-aged or grandparental generation
o Category D Language spoken only by a few of the oldest elders.
Based on Krausss classification, then, based on the participants from the six communities
surveyed Cree in can be considered a Category B language, meaning that individuals who have
children still speak the Cree language. However if we look at the data regarding the fluency of
the participants children, then the six communities surveyed would fall under Category C
language, meaning that the only fluent speakers are in their forties and up past their childbearing
years. Given this context it can be surmised that, unless something drastic is done to reverse the
language shift, there will be few fluent speakers of Cree within the next 30 years or so. See
appendix A F for survey data for individual communities.
While the results of this survey reflect a definite decrease in fluency levels with the six
communities surveyed there have been efforts made to stem the decline in Cree language
speakers. Most communities have some sort of language programs within the schools with
dedicated individuals who work hard to teach the Cree language often working alone with few
resources and little support. For example both Beaver Lake and Heart Lake have Cree classes in
their schools which are taught by committed individuals who often have to create their own
materials and curriculum with very little time, training or resources.
Frog Lake has had Cree instruction in their schools for the last 30 years, 6 years ago Cree was
part of the Head Start programs and 3 years ago it became a part of the Day care program none
of these are immersion programs. Frog Lake has begun a new initiative this year, 2008 and has
mandated all of the staff in the schools to take a Cree immersion class after work on Thursdays.
The goal of this class is to expose non-Cree staff to the language, to provide in-service to
immersion techniques, to demonstrate how fun language learning can be and to create desire to
have more Cree spoken within the school.
48
Kehewin has also had a Cree class as part of its Grade, Jr. and Senior High School programs,
however in the last two years Kehewin no longer teaches Cree as a subject in their Grade School.
Rather they hired teachers who are fluent in the Cree speakers to teach regular classes with the
instruction to utilize the Cree language in their class rooms and throughout the school
environment. In addition Kehewin offered a workshop on language immersion for their teaching
and ECD staff to assist their fluent speakers in utilizing Cree in their instruction. Cree 10, 20,
and 30 are still being taught in High School to meet the second language requirements. Both the
Head Start Program and Daycare have Cree instruction but at very minimal levels.
Whitefish Lake has for the past 10 year taught Cree as a subject in their Grade School and it is
also minimally taught within the Head Start and Day Care programs. In 2004 Whitefish Lake
developed and published for use in their schools a Cree Language Resource Book which is
available to the public. They are presently working on an Elders Stories Book to be written both
in SRO and English and have submitted a proposal to develop an internet language program.
Emily Hunter also contributed to the development of the Cree Course which the University of
Alberta has offered for many years.
Cree Language instruction has been a part of the schools in Saddle Lake from the two old
building to the newer Onchaminahos School and the community has made several attempts to
establish immersion programs. However due to lack of community and political support and
funding these programs were terminated. In 1998 a Preschool immersion program was
established at Onchaminahos, as those children graduated, a kindergarten was added in 1999
followed by an immersion Grade one class in 2000. Unfortunately due to lack of support that
program collapsed the following year. In 1999 an immersion Head Start program was
established, this program ran as an immersion program for four years before it too was
eliminated as a Cree immersion program. Once again in September of 2008 Saddle Lake
Education Authority has initiated an immersion program for preschool children at the
Onchaminahos School with a view towards expanding the program each year a grade level.
Saddle Lake also established a Curriculum Development Program which developed curriculum
for Cree language instruction for Grades 1 to 3 called the Pisim Series from 1990 to 93. To
support the preschool class Saddle Lake spent the summer developing resources and curriculum
with Blue Quills College as well as providing their teaching staff with additional training in
Total Physical Response (TPR).
Each community has demonstrated a commitment to the promotion of the Cree language and
what each community is able to do is dependent upon the resources available to them both in
terms of people and funding in addition the political climate and pressing social issues often
influence what communities are able to do in terms of language revitalization. To effectively
develop our Cree speakers it is crucial that we work collectively pooling our resources so as to
maximize the development of our Cree speakers and encourage intergenerational language
transmission and have Cree once again the language we hear in our homes and communities
settings.
49
Chapter 3
Cree Language Revitalization Plan
If we lose our language, how do we call ourselves Cree (Beaver Lake).

50
Chapter 3 - Cree Language Revitalization Plan

The survey indicated that communities require language programs which address the needs of all
age groups preschool to adult learners. Programs and language events which are not just
restricted to a school or class room environment. Some individuals would like to have programs
developed specifically for the home environment. Many individuals see the responsibility for
language revitalization not only that of the schools but of Chief and Council, Band programs and
individual people of the community.
To a great extent the success of language revitalization programs and therefore the future of the
Cree language and the ability of individual Bands promoting equitable opportunities for its
members depend largely upon the elected officials of each Band. How they choose to assert
their legislative authority by appropriating the resources necessary to support a language
revitalization initiative is the first and most critical step.
Section 1 Goals
Blue Quills First Nation Colleges role in the revitalization of the Cree/Dene language within the
communities it serves must be one of providing support to:
Encourage and assist the creation of revitalization programs within communities to

ensure the survival of the Cree/Dene languages.
Educate and certify language teachers/educators to assure a qualified and knowledgeable
workforce for program implementation at all levels.
Document the language and develop language instructional materials and curriculum.
Provide networking and resource sharing opportunities for communities regarding
Language revitalization efforts.
These goals provide the overall direction for Blue Quills language revitalization initiative. Each
goal has several strategies that provide a focus and direction. A fuller description in the action
steps describes the activities necessary for program implementation. Although this long-range
plan offers a focused direction for Blue Quills, separate strategic plans with specific outcome
indicators and measures should be created for each strategy during the planning and development
phase.
Implementation of the long-range plan requires substantially increased financial resources for
program development, operations, and capital and equipment costs. Thus, one of the first
considerations for Blue Quills is to create a fundraising plan to describe the way resources can be
generated to support implementation and long-term program maintenance costs.
51
Section 2 - Language Preservation Strategies
Goal A - Encourage and assist the creation of revitalization programs.

1. Sharing promising practices for the language to be reinforced in the home, in formal
community social settings, in ceremonial context and in the conduct of indigenous
business activities.
2. Support and assist in the development of immersion classrooms beginning with Head
Start, preschool and continuing through high school.
3. Advocate and communicate with the local school districts to increase the quantity and
quality of indigenous language classes for students of all grades.
4. Create a diversity of immersion learning opportunities to expand the Indigenous language
programs for intermediate and advances instruction in speaking, reading and writing in
syllabics.
Goal B - Educate and certify language teachers/educators at all levels.

1. Define college degree requirements and certification standards of indigenous language
instructors as authenticated by Elders, our language keepers.
2. Coordinate with higher education institutions (FNAHEC) to offer the necessary course of
instructions for Teacher Aides, Teachers, Professors and Linguists.
Goal C - Document the language and develop language curriculum.

1. Research and document older forms and the current forms of the indigenous languages.
2. Establish an archival system to preserve the different forms of the language for future
generations.
3. Work with communities in assessing their language instructional needs to be
implemented in Goal A and to assist them to develop age appropriate and proficiency
based language curriculum.
4. Create language teaching materials, activities methods of instruction and implement an
evaluation plan.
Goal D - Provide networking and resource sharing opportunities.

1. To serve as a community liaison for the Cree/Dene language communities and encourage
networking and resource sharing among communities.
2. To create a resource center that promotes learning, discovery, and scholarship about
indigenous languages and lends resources in the languages.
3. To provide translation for simple resources and/or work with language speakers to do the
same.
4. To assess any and all resource materials for potential language learning opportunities.
52
Section 3 - Language Preservation Action Steps

Goal A - Encourage and support the creation of revitalization programs.
Strategy A-1 To share promising practices for the language learning which can be
utilized in the home, in formal community social settings, in ceremonial context and in the
conduct of indigenous business activities.
Intergenerational language transmission is one indicator of a languages health and for language
to be transmitted from one generation to the next it must be used in the homes and wider
community. If the children in our communities are not speaking their indigenous language then
the future of our language is unlikely to be spoken in the future. A language spoken in a wide
range of settings (spiritual, community events, educational, business and in the home) is vital and
healthy and is less likely to be lost. The primary purpose of this strategy is to encourage the use
of indigenous languages in all environments within the community, within everyday life.
Action. Develop functional-based language to accomplish the language in

common context. These may include such social functions as greetings and
introductions, descriptions and directions, navigating the circumstances of eating
and cooking, naming objects and places, inquiring about health and language and
discussing common subjects.
Developed immersion class completed 2004.
Continue to evaluate and adjust to participants needs ongoing, yearly.
Action. Offer workshops in an immersion method teaching parents and students

in a home like setting.
Offered training for Masters Apprentice approach 2003.
Action. Devise ways to motivate parents and families with new ideas and
resources so the will continue to use the language in the home and community setting.
Incorporate immersion learning basket activities into ECD program 2008.
Established oskawasis wacistan, language nest every second Friday at Blue Quills
2007.
Action. Continue to promote and encourage Blue Quills employees to learn to speak
Cree/Dene.
Provide in service Cree immersion classes open to all staff 2006.
Inclusion of language activities in Cultural camps 2002 ongoing.
Strategy A-2 - Support and assist in the development of immersion classrooms beginning
with Head Start, preschool and continuing through high school.
The reality for many of our families today is that our children are in the care of others (either in
day care or preschool) for 6 to 8 hours of our waking day, five days a week and accounts for
about half of their waking hours. Establishing immersion programs for this early age group is
one way of producing a new generation of fluent speakers.
53
Action. Develop in service training programs and professional support and make
available to the communities we serve and the wider community in general.
One week immersion camp for Teachers Assistant in Saddle Lake 2004.
Language immersion for ECD students and Staff in Kehewin 2007.
Weekly in-service immersion course for school staff in Frog Lake 2008.
Action. Develop a family component to involve parents in immersion classroom

activities, develop opportunities for the parent to learn the language and create
ways for the language to be used in the home setting.
Developing interactive language activities for parents and children 2008.
Develop booklet for language activities families can do at home 2009.
Action. Assist community schools in developing curriculum, materials for an immersion

class room with an on-going monitoring and evaluation protocol to assess all aspects of
the immersion classrooms.
Assisted Saddle Lake in establishing an immersion committee 2008.
Assisted Saddle Lake in developing curriculum and supporting material for a pre-
school immersion class 2008.
Strategy A-3 - Advocate and communicate with the local school districts to increase the
quantity and quality of indigenous language classes for students of all grades.
It has been documented that bilingual speakers can easily transfer conceptual and linguistic
proficiency across two languages, so adding a native language would empower the speakers
culturally, politically and academically. For too long we have bought into the belief that we
inherited for the Boarding School days that our language would hinder our ability to provide for
ourselves.
Action. Collaborate with a group composed of representatives from the

communities we serve and others and plan ways to assess current materials for the
purpose of developing competency appropriate curriculum that meets criteria set
by community Elders and provincial standards.
Established a provincial language instructors certificate development working
group 2006.
Delivered literacy in Cree workshop for Alberta Literacy practitioners 2008.
Action. Work with Alberta Education to develop Cree language curriculum for
use in provincial schools which meets the needs of Cree speakers in provincial
schools.
Provide in-service for Cree Language and Culture Program for Alberta Education
2003.
Developed 8 Cree language activities for Grade 7 Cree language and Culture
Program of Studies 2008.
Two year contract to develop Cree Language and Culture activities for Grades 8-9
by Alberta Education 2008.
54
Action. To disseminate the language survey result to Chief and Council,

Education Boards and Health Directors of the six communities who participated
in the survey.
Schedule meetings with individuals bands and programs and give verbal synopsis
of report plus hard copies of the report - 2008
Strategy A-4 - Create a diversity of immersion learning opportunities to expand the

Indigenous language programs for intermediate and advances instruction in speaking,
reading and writing in syllabics.
Successful revitalization programs require immersion opportunities for language learners in

order to ground language in the setting of daily life and tasks in order for learners to gain
confidence in real communication. Providing training in the various immersion methods will
assist communities in developing immersion programs which suits their needs and also takes into
account that as their fluency levels increase their need will change. There is an urgent need
within our communities to provide language courses and opportunities in various formats and
venues. This then requires a larger cadre of bi-literate Cree/Dene language instructors.
Action. Convene a core group of certified language teachers and Elders to define
language competency skill and learner outcomes necessary for intermediate and
advanced level language instruction.
Conduct a language teachers survey 2007-2008.
Identify fluent Elders from each community with an interest in language and
certified language teachers and invite to join group 2009.
Schedule meeting to begin process of identifying competency skill and learner
outcomes for each level 2009-2010.
Action. Develop courses of instruction for language with the goals of producing
conversational fluency and beginning literacy in the Cree language.
Pilot Cree immersion for Beginners 2004.
Action. Recruit students who are beginning speakers of the Cree and wish to gain
fluency and offer course of instruction.
Plan and develop 2004. Implement and assess 2005.
Continue yearly process.
Action. Assist students in developing language learning plans which include,

LAMP method or Masters Apprentice Approach.
Plan and include in course curriculum 2004.
Action. Develop an individualized team assessment protocol to determine how

well the learner speaks the language, provide recommendations to the speaker,
and help the team decide future plans.
Plan and develop 2005. Implement and evaluate- 2005.
55
Goal B - Educate and certify language teachers/educators at all levels.
Strategy B-1- Define college degree requirements and certification standards of indigenous
language instructors as authenticated by Elders, our language keepers.
There is a critical shortage of qualified Cree/Dene language teachers and almost no academically
educated language instructors. Without implementing a process to recruit and educate more
language teachers, the language will survive only a few more generations. The proposed method
is to provide training for develop a diploma program in Cree Language instruction followed by a
certificate program.
Action. Establish a provincial language instructors certificate development

working group to develop core courses for indigenous language instructors
certificate and diploma programs.
Plan and Develop 2007. Implement and assess 2009.
Action. Develop degree requirements for a Bachelors iyinew kiskeyitamowin

with certification for Language teachers.
Assisted in formulating a resolution to establish a bachelors degree in indigenous
languages at an indigenous institutions at a immersion teachers conference at The
Pas, MB 2008.
Action. Develop degree requirements Masters in iyiniw kiskeyitamowin with a

focus on Indigenous language and language revitalization.
Action. Utilizing Master Speakers create a circle of Elders, our esteemed scholars
to act in the capacity of a certification body to certify Language Teachers
Plan and Develop 2009 Implement and assess 2010.
Strategy B-2 - Coordinate with higher education institutions (FNAHEC) to offer the
necessary course of instructions for Teacher Aides, Teachers, Professors and Linguists.
Teachers must be skilled in teaching methodologies, strategies, and content knowledge and also
be proficient in Cree language and culture. The method is to form partnerships with degree-
granting higher education institutions to incorporate placement of student teacher with Cree
language programs
Action. Meet with FNAHEC to engage their interest and the interest of its
member institutions in developing complementary degree programs.
Action. Meet with colleges/Universities (Grant MacEwan, University of

Athabasca, University of Alberta, University of Calgary) to engage their interest
56
in incorporating the various degree programs.

Action. Aggressively recruit students from language preservation activities, local

schools, member communities, and develop mentor relations with Cree language
instructors.
Action. Expand the teacher education program to offer courses and/or student
field placement in different community settings.
Goal C - Document the language and develop language curriculum.
Strategy C-1 - Research and document older forms and the current for of the indigenous
languages.
When a language is under threat it is always a good idea to begin documenting older speakers of
the language as soon as possible, particularly for activities which are no longer common
practices. Documenting also creates literary, auditory and visual resources that can then be
utilized within the classroom.
Action. Identify sources of the written and spoken language such as publications,
unpublished documentation, private and public holdings, etc.
Action. Develop a planned process for collection and recording present-day

Elders and master speakers in various venues such as songs, oral history and other
forms.
Received Grant from NAAF for Elders to conduct storytelling and ceremonial
sessions 2007.
Story tellers grant received from Aspen Health, 2008.
Action. Develop a system for the documentation process and record and produce
archival digital copies for storage.
Strategy C-2 - Establish an archival system to preserve the different forms of the language
for future generations.
The creation of a permanent and accessible archive for the Cree/Dene language needs to be
developed of the language in the form of songs, oral history and stories so that all kinds of
written and spoken language can be saved for future generation. The purpose is to develop the
methods to not only record the language but to use the most effective digital medium for the
archive. The methods include how to select the best technical process to keep audio and video
57
copies but also to develop a management plan which requires regular updating and proper
storage in separate locations.
Action. Conduct research about efficient and cost effective methods currently
being used to archive language material.
Received ACADRE research grant for Cree Language database development
2006.
Action. Contract an archival specialist to design the master archive of Cree/Dene

audio, visual materials, to transfer recordings of older analog recordings and copy
DATA on CD and recommend proper storage system.
Action. Build and maintain a permanent, comprehensive archive for the

Cree/Dene language collection for public use and for proper storage for future use
by future generations.
Strategy C-3 - Work with communities in assessing their language instructional needs to be
implemented in Goal A and to assist them to develop age appropriate and proficiency
based language curriculum.
There is a need to evaluate the current language resources and create new materials and
curriculum to fill in the gaps, create replacement, determine new vocabulary needs and develop a
language curriculum development process. The method is to convene a language curriculum
committee for each new program to review current materials and develop a plan to address
emerging language curriculum needs.
Action. Assist community schools to develop resources for immersion programs

beginning with preschool and kindergarten.
Assisted Saddle Lake in developing curriculum resources 2008.
Action. Coordinate with member communities ECD programs to identify best

practices and curriculum needs for a revamped ECD certificate and diploma
program with an immersion language focus.
Hire coordinator to begin task of coordinating the revamping of the ECD program
2008.
Action. Provide in-service training for Cree/Dene language teachers in specific

language acquisition methods i.e., TPR.
Provide in-service TPR training for Saddle Lakes immersion preschool staff
2008.
Strategy C-4 - Create language teaching materials, activities methods of instruction and
implement an evaluation plan.
58
There is an urgent need to develop language curriculum to support academic language classes,
the degree courses for teachers, and all other language instruction activities. The materials need
to be both age- and competency-appropriate and based on specific learner outcomes. The
method is with language and curriculum instructors to create materials and activities that will
promote an increased competency of the spoken and written language.
Action. Develop course outline, curriculum and supporting material for the
Morphology class.
Developed course outline and Cree morphology reader to support Morphology
class 2004.
Revamped Morphology course outline 2007.
Action. Develop course outline and supporting material for syllabics class.
Developed course outline and supporting material 2004.
Refining Syllabics course 2008.
Goal D - Provide networking and resource sharing opportunities.
Funding from federal sources is an important variable program sustainability and it has been only
recently that the Government is making available to communities some funding directed towards
language revitalization. Because dollars are often allocated in proportion to community size, not
all of our member communities can afford extensive revitalization plans. It is therefore to our
mutual benefit that communitys network pooling knowledge and resources so that the Cree
language can be revitalized in all of our communities this would ensure the continuance of Cree
into the next generation.
Strategy D-1 - To create a resource center that promotes learning, discovery, and
scholarship about indigenous languages and lends resources in the languages.
For many years language instructors worked in isolation and were expected to not only develop
curriculum but also create resources with very little training and funding. Instructors often had
very little preparation time to look for and read second language acquisition resources that exist
or to find the few Cree/Dene language resources that exist. Having a central location which
would research these types of resources and lend them would greatly assist their work load.
Action. Catalogue existing language resources within the College and move to a
central location.
Plan and implement 2008.
Action. To establish and organize resource space so it is user friendly and

displays resources for easy reviewing.
Established an Indigenous Language Resource Centre 2008.
Action. To research and purchase language resources for resource center.

59
Action. To develop a center which has the capacity to create resources for college
and community language programs.
Plan and develop 2008. Implement and evaluate 2009.
Strategy D-2 - To serve as a community liaison for the Cree/Dene language instructors
encourage networking and resource sharing among communities.
Colonization has been a history of separate and isolate: separate tribes into reserves and restrict
and isolate with the pass system; remove children from families and isolate within boarding
schools. The success of individual communities in revitalizing the language in their reserves
requires working cooperatively with other communities, sharing knowledge, experiences and
resources.
Action. To identify and establish relationships with individuals and programs

within each community who are involved in language teaching or revitalization.
Plan and implement - 2004. Evaluate - ongoing.
Action. To create and support opportunities for communities to come together to

share knowledge, successes and resources in relation to indigenous language
revitalization.
Hosted first Language Conference for the communities we serve - 2007.
Hosted second Language Conference - April 2008.
Action. To develop informational brochures regarding resource center and

disseminate.
Plan and develop - 2009. Implement and evaluate - 2009.
Action. To serve as link between work the seven communities that we serve are
doing in the area of language revitalization, language teaching and what is being
done provincially, federally and globally.
Workshop at National language conference in Winnipeg 2006.
Presented at a language immersion teachers workshop in The Pas, MB. 2008.
Presenting at WIPCE conference in Australia - Naturalizing Indigenous
Knowledge with ABLKC 2008.
Strategy D-3 -To provide translation for simple resources and/or work with language
speakers who can do the same.
The reality in many of our communities is that there are few fluent speakers who are also bi-
literate and those who have this capacity are often already engaged in work which makes it
impossible for them to do any translation work. As our communities gain more literacy in
Cree/Dene it is important that there is consistency in the spelling of SRO.
Action. To identify a list of Fluent speakers who: have the ability to transcribe
60
Cree in SRO or syllabics; and have the ability to translate Cree into English or English
into Cree.
Plan and implement - 2007.
Action. To provide translation services for the College and/or communities.

Incorporate translation exercises into student course work - 2008.
Action. To assist in the development of resources to support language classes

within the College and any language related work the College is involved in
within its member communities.
Assisted Saddle Lake in resource development to complement immersion class
2008.
Plan and develop 2008.
Strategy D-4 -To assess any and all resource materials for potential language learning
opportunities.
Our communities languages are endangered, our children are no longer learning to speak Cree or
Dene and so we do not have the luxury of time and it is important that we look for all the
resources that are available regarding language loss and revitalization. We need to look
diligently for those pockets where other communities are doing revitalization work in the Cree
language whether this is done in our language or not. We need to explore successful second
language acquisition programs particularly in polysynthetic languages that we may adapt to
Cree/Dene.
Action. To establish relationships with other Colleges for the purpose of sharing
cultural knowledge as it relates to place, language and learning.
Knowledge exchange with the Redcrow Cultural College on Learning from Place
and Language at Lac Ste Anne and Royal Albert Museum - 2008.
Plan and develop - 2008.
Action. To identify any new research being done on indigenous languages.

Action. To explore and examine any successful indigenous second language

programs particularly those of a polysynthetic nature.
TPR training with Chief Atahm School, BC 2008.
Visit Brian Maracle and discuss Mohawks 2 year language learning process -
2008.
Action. To create a catalogue system which includes a brief synopsis of books,

publications, audios and videos for easier accessibility for college staff, students and
wider community.
61
Chapter 4
Recommendations for Future Action
It is very important for our children to learn the language; they will need it in the
future (Kehewin).
62
Recommendations for Future Actions

Any plan requires actions to ensure implementation of the necessary step in the plan. To that end
the following recommendations are designed so that Blue Quills First Nations College can
establish processes which assist the college in adopting appropriate long range strategies and
plan for subsequent changes in language needs within the college and the greater community.
On the basis of the language needs and the program guidelines contained in this report it is
recommended that Blue Quills First Nations College carry out the four recommended actions
below.
Recommendation 1 - Provide for Study and Review of the plan
Blue Quills Language Committee will study and review the plan. The committee will have
responsibility to:
1. Study and review the plan.
2. Assess the appropriateness of the long range goals, strategies and action described in the
plan.
3. Create any policies deemed necessary to enable to plans implementation.
4. Make recommendations to Administration and staff to begin implementation of various

parts of the plan.
Recommendation 2 - Select strategies for Implementation
The Language Team will review strategies and Action step and will decide collectively which
strategies to pursue first. Strategies chosen will also include a time schedule for
implementation. In addition this team will also ensure that a process for evaluating each actions
step is completed.
The Language Team should meet several times throughout the year to ensure that the
revitalization plan is meeting the language needs of the College and the wider community. The
major purpose is to identify recommend best practices to address community needs in relation to
language revitalization. Meeting on a regular basis will ensure that the College will be aware of
any changes in community needs as they undertake revitalization projects.
Recommendation 3 - Solidify a Language Team
The change that new programs bring to any organization always means readjustment and can
result in gaps between the old and new structures. For example, funding gaps occur when
current funding is exhausted and there is a delay in obtaining new funds. Addition of new
programs/projects also affect personnel working in other areas of the College not directly related
to the iyiniw studies program.
63
The Language Team can collectively work to minimizing gaps and addressing concerns from
staff. The Language Team can be comprised of staff not directly involved in iyiniw studies and
when required can include individuals from the community whose expertise is required.
Recommendation 4 - Develop a Fund Raising plan to Support Implementation
After implementation strategies and schedules have been selected, the development of a fund
raising plan is essential to secure the necessary financial and other resources such as qualified
personnel, space, material, and equipment requirements. The Language Team should be highly
involved in a fund raising process, which should begin immediately and continue throughout the
life of the revitalization plan.
Recommendations 5 - Select an Appropriate Administration Structure
Chapter three identifies and recommends number of language revitalization strategies which
require in-depth review and deliberation. In assessing the strengths and weaknesses of each
strategies and the most appropriate path for implementation it may be necessary to recommend a
change in the administrative structure. For example, the current language program may need to
be re-aligned into a separate department or programs which share some commonality in
philosophy or focus may need to allied under one encompassing department.
A review of the current and up-coming language programs need to be reviewed in relation to the
overall administrative structure of all programs that Blue Quills College presently offers for the
purpose of making sure that the administrative structure will accommodate any new
developments resulting from the implementation of the plan.
In addition it is extremely important that all departments within the College endorse the
Language revitalization plan and that collaboration between programs is encouraged and
developed to ensure active participation in this language initiative.
Conclusion
The five recommendations above are necessary for a successful launching of an important
undertaking designed to create language learning opportunities within the College and more
importantly affect language shifts within the greater communities we serve. This is an ambitious
endeavor, one which requires commitment and dedication to ensure that the language
revitalization plan is established on a strong and solid base which will weather potential funding
difficulties and apathy.
The major challenge for Blue Quills as it will be for our member communities is to identify
financial resources and securing this funding for the purpose of language revitalization. Part of
the work that needs to occur is shifting the internalized beliefs developed from our experiences
in Boarding Schools that our Cree/Dene language is somehow inferior and will not benefit us in
the future. As this mis-belief is corrected our community members come to know that fluency in
Cree/Dene will not diminish our ability to learn English and will in fact enhance our language
64
abilities. When this attitudinal shift occurs, support for revitalization programs will intensify and
commitment to personal language growth will increase.
Blue Quills is fortunate to be in a position to influence this shift and to promote, support and
training community members as language teachers, language advocates and assisting Chiefs and
Councils in developing strategic plans to revitalize our indigenous languages within our
communities. How wonderful the future when once again we are able to hear our children
playing in Cree/Dene.
In closing, we can reflect on the following comment which was echoed by numerous people in
all of the communities. It is our culture and without the language we will not be able to call
ourselves a Cree Nation (Saddle Lake).
65
References
Calvet, Louis-Jean. Towards an Ecology of World Languages, Polity Press, Malden,
MA. 1999.
Commemorative Edition. Pimohteskanaw Blue Quills First Nations College 1971-2001.
Dickason, Olive Patricia. Canadas First Nations. A History of Founding Peoples form
Earliest Times. Second Edition. Oxford University Press, Oxford New York, 1997.
Dion, Joseph F. My Tribe the Crees. Glenbow-Alberta Institute, Calgary Alberta, 1979.
Grenoble, Lenore A. and Whaley, Lindsay J. Saving Languages: An Introduction to Language

Revitalization. Cambridge University Press, 2006.
Huel, Raymond J.A. Proclaiming the Gospel to the Indians and the Metis. The
University of Alberta Press and Western Canadian Publishers, 1996.
Mandelbaum, David. The Plains Cree. An Ethnographic, Historical and Comparative

Study, Regina, Saskatchewan: Canadian Plains Research Centre, 1979.
McLeod, Neal. Plains Cree Identity: Borderlands, Ambiguous Genealogies and Narrative Irony.
The Canadian Journal of Native Studies XX, 2(2000): 437-454.
Morris, Alexander. The Treaties of Canada with the Indians of Manitoba and the North
West Territories including the Negotiations on which they were based. Fifth
House Publishers, 1991.
Towards Rebirth of First Nations Languages, Report of the Assembly of First Nations Language
and Literacy Secretariat, 1992.
Wolvengrey, Arok. nehiyawewin: itwewina. Volume 1: Cree- English. Canadian

Plains Research Center, Universtiy of Regina, Regina, Saskatchewan, 2001.
66
Appendices
67
Appendix A
Section 2 Report Findings for Beaver Lake
Gender and Age of Participants - Participants of the Beaver Lake survey were equally divided by
gender. The age cohort of the participants is as follows:
4 4 4
4 4
3.5
3
2.5
num ber 2 2
1.5 2
1
0.5
0 Females
(18-30)
Males
(31-54)
Beaver Lake n = 20 Age (54+)
Age and Gender

4
4
3.5
3 3
3
2.5
numbers
2 2
2
1.5 1
1
1 1 1 1
1
0.5
0
0 0
0 0
under 20
0 Females
20s
30s
0
40s
0
50s
60s
Males
70s
80s
90s
Beaver Lake n = 20 age

68
Level of Education Fifty percent of Beaver Lake participants have a High School education,
35% have some post-secondary education including Voc-Tech. 15% have an elementary
education with this group comprised of individuals 59 years and older.
Other 0%
University 5%
College Graduate 0%
Some College 30%
Voc-Tech 0%
GED 0%
High school 50%
Elementary 15%
0% 10% 20% 30% 40% 50% 60%

Beaver Lake n = 20 Voc-Tech and greater = 41%
Spiritual Practice - Beaver Lake participants who identified themselves as Christian (Catholic)
account for 5% while 70% identified their spiritual practice as Traditional (Cree, Native,
Traditional, ceremonies). Those participants who identified both Traditional and Christianity as
their spiritual practice accounted for 10%, while 5% of the participants stated they were
searching.
Figure 4: What Spiritual Practice do You Follow
What Spiritual Practise do You Follow
Other 5%
Not answ ered 10%
None 0%
Traditional 70%
Christian 5%
Beaver Lake n = 20 0% 10% 20% 30% 40% 50% 60% 70% 80%
Where You Were Raised, Place of Residence and Community Affiliation - A majority 14 (70%)
of the participants were raised on the Beaver Lake reserve, 1 participant was raised in other
native communities, 3 off the reserve (town, city), and 2 both on and off the reserve. At the time
69
of this survey the place of residence for 18 (90%) of the participants is the Beaver Lake reserve,
with 2 participants living off the reserve. All twenty of the participants considered Beaver Lake
their home community.
Where you were raised, Where you live now, and Home
Community.
Where is your Home 0

0
community 0
20
0
Where do you live now 2 h
0
18
2
Where w ere you raised 3
1
14
0 5 10 15 20 25
n= 20 Beaver Lake Other Native Community Off Reserve Both

Language used in the Home A over half (60%) of the Beaver Lake participants responded that
both Cree and English were used in their homes while 40% identified English as the predominant
language in their homes no one identified Cree as the language most used in their homes.
Which Language is Used Most in Your

Home?
English
40%
Both English and

Cree
Beaver Lake n = 20 60%
First Language Cree was identified as the first language spoken by 35% of the Beaver Lake
participants, 65% identified English.
70
Cree
35%
English
65%
Beaver Lake n = 20
First Language Spoken and Language Used in Home Of the 35% whose first language is Cree,
20% indentified using both Cree and English and 15% identified English as the language that is
used most in their home. Of the 65% who claimed English as their first language, 40 %
identified using both English and Cree while 25% identifying English as the language primarily
used in their homes. None of the participants identified Cree as the language used most in their
home.
Figure 8: Correlation between First Language Spoken and Language Used Most in Home
First Language Spoke and Language Used in the

Home
LanguageSpoken
20% 15%
Cree 35%
First
40% 25%
English 65%
0% 10% 20% 30% 40% 50% 60% 70%
Language Used in the Hom e
Beaver Lake n = 20 Cree/English English
Current Use of Cree Of the 20 Beaver Lake participants 50% reported that they speak and
understand Cree a little with 40% reporting yes they understand and speak Cree and 10%
who do not speak or understand Cree.
71
Do You Speak or Understand Cree Now?

No
10%
Yes a little
50% Yes
40%
Beaver Lake n=20
Language Fluency Beaver Lake participants who view themselves as highly fluent account for
20% of those surveyed, with 10% see themselves as having conversational fluency, 15%
identifying themselves as understanding and speaking a little Cree and the largest percentage
at 45% are those who identify themselves as understanding little and cant speak. Survey
findings also reveal that participants who identified their fluency in Cree to be conversational or
highly fluent were in the 50 - 70 year old age range.
My Ability to Speak
not answ ered

Highly Fluent
10%
20%
Conversational
10%
Understand a little
and can't speak
45% Understand and
speak a l ittle
15%
Beaver Lake n = 20
Stopped Speaking Cree In Beaver Lake 35% of the participants (7) stated their first language
Cree, 14% answered in the affirmative.
72
Did You Stop Speaking Cree
Yes
14%
No
86%
Beaver Lake n = 7
The reason given to explain why they stopped speaking Cree was due to being placed in foster
care and that they only lost ability to speak not their ability to understand the Cree language.
Ability to Read or Write Cree - 60% of the Beaver Lake participants cannot read Cree with 30%
able being able to read some or a little. Over half (70%) of the participants cannot write Cree
with 15% reporting an ability to write and 10% being able to write some/a little.

15%
Yes 0%
10%
Some a llittle 30%
5%
Not answ ered 10%
70%
No 60%
0% 10% 20% 30% 40% 50% 60% 70%
Beaver Lake n = 20 Able to read Cree Able to w rite Cree
What is read and written Beaver Lake participants who responded primarily cited hymns and
wesakecahk stories as material they could read. Of the participants who said they could write
Cree the majority used English phonetics one person indicating they could read and write Cree
using syllabics.
Cree 20% were highly fluent speakers. Of the 45% who reported an ability to verbally translate
some or a little Cree 10% identified themselves as conversational speakers, 15% identified
73
themselves as being able to understand and speak a little Cree and 20% stated they could
understand a little but couldnt speak.
Can You verbally Translate the Cree Lnaguage

Yes No
25% 25%
Not answ ered

5%
Some a little
45%
Beaver Lake n = 20
of those who answered. Situations listed in other include family and friends.

Other 5%
Ceremonies 25%
Funerals 25%
Hospital 20%
Church 10%
Court 0%
Work 15%
School 30%
Home 40%
0% 5% 10% 15% 20% 25% 30% 35% 40%
Beaver Lake n = 20 percentages
Ability to Translate Written Material When Beaver Lake participants were asked if they could
translate from English to Cree 20% responded yes and 20% believed they could translate
some/a little. Similarly when asked if they could translate from Cree to English 25%
responded positively and 30% responded some/a little.
74

60%
50% 55%40%
40%
30%
30% 25%
20%
5%
10% 5% 20% 20%
0% Cree to English
English to Cree
no not Some
Yes
answ ered a little
Beaver Lake n = 20
Where Do You Speak Cree When asked where they spoke Cree 45% of Beaver Lake
participants stated that they spoke Cree anyplace and at home with 40% identifying social
gatherings as a place they spoke Cree. Participants could select more than one situation and the
following graph depicts these choices.

Other 5%
Anyplace 45%
ceremonies 35%
Funerals 30%
Hospital 5%
Church 10%
Sports 10%
Work 25%
School 20%
Home 45%
Beaver Lake n = 20 Percentage
To Whom Do You Speak Cree When asked to whom they spoke Cree 45% of Beaver Lake
participants responded parents followed by 40% for grandparents, siblings and friends.
Participants listed Elders, spouses and anyone who will teach me and not laugh in other.
Participants could choose a number of categories the graph below identifies these choices.
75
Other 20%
Anyone 20%
Friends 40%
Teens 5%
Teachers 25%
Other relatives 25%
Brother/Sister 40%
Children 30%
Parents 45%
Grandparents 40%
Percentage
Beaver Lake n = 20

Numbers of Children The majority, (90%) of the participants have children.

No
10%
Yes
Beaver Lake n=20 90%
30% have 1 child, 25% have 2 children, 15% have 3 children, 5% have 5 children, and all other
participants have 6 or more children.
76
How Many Children Do You Have?

6 or more children,
15%
5 children, 5%
1 child, 30%
3 children, 15%
2 children, 25%
Beaver Lake n = 18
Children of the participants The children of the survey participants total 47, 49% are between
the age of 0 to 19, the 20 to 39 year olds account for 24% and the 40 to 67 year old group makes
up 27%.

30%
26%
25% 23% 23%
20%
15% 13%
11%
10%
4%
5%
0%
0 to 9 10 to 19 20 to 29 30 to 39 40 to 49 50 to 61
Beaver Lake n = 47
and clearly shows that there are no conversational speakers in the 0 19 year old category and
the 30 39 year old group. It is interesting to note that some individuals in the 20 29 year old
group are identified as conversational speakers.
77
Figure 21: Fluency of Children by Age

12
10
8
0 to 9
6 10 to 19
20 to 29
4
30 to 39
2 40 to 49
50 to 61
0
& speak speak speak Beaver Lake n = 47
between survey participants and their children. The Bar graph on the left shows fluency levels,
given in percent; of the survey population (n=20) while the bar graph to the right shows the
fluency levels of the children of the survey participants in percent; (n=47). There is a significant
decrease in the highly fluent category from the participants to their children and a large
increase in the categories of understand a little & cant speak and dont understand or speak
for the children of the participants.
Survey Particpants and Partipant's Children's Fluency

50%

speak
30%
Understands but can't speak
20%
10%
Conversational
0%
n = 20 participants Highly fluent
Beaver Lake n = 47
Where is Cree Spoken All Beaver Lake participants were asked to identify the places where
they most frequently hear Cree being spoken. A majority of the participants (70%) stated that
they heard Cree at social gatherings and ceremonies, with 60% hearing Cree in their homes and
at funerals. More than one response could be given and the following graph identifies those
responses.
78
Where do you Hear Cree Being Spoken

80% 70% 70%
70% 60% 60%
60%
50%
40% 35% 35%
30% 20%
20% 15% 15%
10%
10%
0%
Home
Ceremonies
Hospital
Church
Court
Other
Work
Funerals
School
gatherings
Social
Beaver Lake n = 20

How Important is Cree Language Preservation All Beaver Lake participants were asked to rate
their opinion about the importance of preserving the Cree language. Over half (80%) said that it
was absolutely necessary, 20% said it was very important.
How Important is it for Cree to be Preserved

Very important
20%
Absolutely
necessary
Why is Preserving the Cree Language Important Most (95%) Beaver Lake participants
answered this question with an overwhelming enthusiasm about the importance of language
preservation. The major reasons are as follows:
1. Culture, If a language dies, a culture dies.
2. Loss, Our people are losing the language and it is important to keep.
3. Identity, If we lose our language, how do we call ourselves Cree.
4. For future generations, Very important for my great-grand children.
Twenty percent answered this question simply to re-iterate the importance of the language.
79
Desire to Learn to Speak Cree The majority (85%) of the Beaver Lake participants report that
they would like to learn how to speak the language; this includes 15% of the highly fluent
speakers and 10% of the conversational speakers.
Would You Like to Learn How to Speak Cree?

Not answ ered
15%
Yes
Would You Like to Improve Your Ability to Speak Cree Of the Beaver Lake participants who
identified themselves as highly fluent or conversations speakers of 25% would like to improve
their ability?

Cree?
No
Not answ ered
5%
10%
Yes
85%
Beaver Lake n = 20
literate while 10% said they do not want to learn to read or write.
80
Would you like to Learn how to Read and

Write Cree?
No
10%
Yes

following settings. In Beaver Lake 85% of the participants stated that Cree should be taught in
all of the places listed while home, school and cultural activities were identified by an equal
number of participants. The following graph depicts how the others settings were rated.
Where Should Cree be Taught?

85%
90%
80%
70%
60%
50% 40% 40%
40%
40% 30%
25%
30% 20%
20%
5%
10%
0%
Home School Church Summer At CulturalCommunity All of the Other
Camp Activities Classes Above
Beaver Lake n = 20
Beaver Lake participants ranked all of the age groups as important. The graph below show how
the ages were scored.
81
Who Should Learn Cree?
All Above 100%
Adults 10%
High School 10%
Jr. High 5%
Elementary 10%
Preschool children 10%
0% 20% 40% 60% 80% 100%

Beaver Lake n = 20
When asked to which group was the most important, 40% Beaver Lake participants identified
preschool children and all groups as equally important followed by High School and youth at
10%.
Should Different Fluency Levels be Taught An overwhelming number of Beaver Lake

participants (95%) responded positively when asked if different levels of fluency should be
taught. When asked who should be taught, a greater percentage replied everyone followed by
children and youth and when asked where school, community and home were listed.

No
5%
Yes
Participation in Cree Language Program A large number (70%) of Beaver Lake participants
have participated in Language program, 25% had not participated in any language program and
5% were not aware of any programs. Of the 70% who answered positively 35% participated in
Cree programs in High school, with 25% attending programs at B.Q. and other Colleges and
Universities. 10% percent stated did not respond.
82

program? I w as not aw are
5%
No
25%
Yes
70%
Beaver Lake n = 20
How Can Your Community Preserve the Cree Language - The responses from the Beaver Lake
Lake participants fall under three broad categories.
1. Community focused suggestions comprised 31% of the responses and include:
o Teaching i.e.; community classes daily for all levels.
o Resource development, more fluent Cree teachers, utilization of Elders and
professional Cree speakers.
o Policy, make it mandatory.
o Funding for Cree programs.
2. School focused suggestions comprised of 51% of the responses and include:
o Have more Cree classes, start with youth.
o Improve school system, focus on language and culture.
3. Speak it Some participants (17%) simple said speak Cree, speak Cree all the time

When asked this question Beaver Lake participants identified how reserves in their area could
categories:
1. Teaching Cree in schools and community setting primarily to young is seen as important
and accounts for 36% of the responses. To improve Cree instruction beyond coloring.
2. Speak it, 28% recognize the value of speaking Cree everyday to ensure language
continuity.
3. Networking and promotion, 16% saw the value of networking, working with youth and
being committed.
4. Resource development, 12% saw the utilizing of elders and training effective Cree
language teachers as important.
5. Eight percent did not know what communities in their area could do.
What Could You and Your Families do to Promote Cree Language Use In response to this
question Beaver Lake participants responded as follows?
1. Speak Cree more, in the home, always, account for 50% of the responses.
2. Teach, take classes, children make up 27% of the responses.
3. Use in the home, 15% recognize the value of teaching Cree in the home.
83
4. Develop Cree curriculum and participate with Cree teachers so work at home
5. Promote and advocate encourage younger generation to speak and make language
learning fun like a game.
answered (15%). All responded that what was important was speaking the language.
Access to the Resources in the Cree Language A little over half of the (55%) of the Beaver
Lake participants indicated that they had access to Cree resources with books identified as the
resource with the largest percentage (45%). Examples of resources that were listed are as
follows: Cree language books from BQ, Jesus tape and cartoons in Cree, CD roms and
questions.
Do You Access to Resources?
50% 45%
40%
30%
20%
20% 15% 15%
10%
0%
Beaver Lake n = 20
Access to the Internet and/or Email In the eighteen to thirty age category 3 out of 8 participants
have access to the internet with 2 have in an email address. In the thirty-one to fifty-four age
category 6 out of 8 participants have access to the internet with 5 having an email address while
the fifty-four plus age category only 1 out of 4 participants have access to internet with only 2
having an email address.

6
6 5
5
4 3
Access to the Internet
3 2 2
Access to Email
2 1
1
0
18 - 30 31 - 54 54 +
Beaver Lake n = 20
84
Where Do You Access the Internet Of those participants who have access the internet, 15%
access the internet at home, 35% at work, 0% have access though their schools and 15% access
the internet through the band office and public library.
Other 15%
At w ork 35%
No Access 35%
15%
At home
0% 5% 10% 15% 20% 25% 30% 35%

Beaver Lake n = 20
Are There Any Other Comments You Would Like to Make Half of the Beaver Lake
participants answered this question which have been categorize generally and listed below:
o Recognizing language loss Cause I want my identity back. Im a descendant of
boarding school abuse; my Dad had the Cree beat out of him. He was ashamed of being
an Indian.
o Need for Cree teachers, Yes we are losing our Cree language because we dont have a
Cree teacher.
o Learning Cree, to learn my language more and my children also.
o Funding, More funding for Cree programs and teachers.
85
Appendix B
Section 2 Report Findings for Heart Lake
Gender and Age of Participants - Participants of the Heart Lake survey were equally divided by

4 4 4
4 4
3.5
3
2.5
num ber 2 2
1.5 2
1
0.5
0 Females
(18-30)
Males
(31-54)
Heart Lake n = 20 Age (54+)
Age and Gender

3 3
3 3
2.5
2
2 2 2
2
numbers
1.5
1 1
1 1
0.5
0 0
0 0
0 Females
under 20
0
20s
0
30s
0
40s
0
50s
Males
60s
70s
80s
90s
Heart Lake n = 20 age

86
Level of Education Seventy percent of Heart Lake participants have a High School education,
5% have a Voc-Tech education and 20% have an elementary education with this group
comprised of thirty and 50 year olds.
Other 5%
University 0%
College Graduate 0%
Some College 0%
Voc-Tech 5%
GED 0%
High school 70%
Elementary 20%
0% 10% 20% 30% 40% 50% 60% 70% 80%

Heart Lake n = 20 Voc Tech = 41%
Spiritual Practice - Heart Lake participants who identified themselves as Christian (Catholic)
account for 35% while 40% identified their spiritual practice as Traditional (Cree, Native,
Traditional, sweats). Those participants who identified both Traditional and Christianity as their
spiritual practice accounted for 20%, while 5% of the participants identified not having a
spiritual practice.
Other 0%
Not answ ered 0%
None 5%
Traditional 40%
Christian 35%
Heart Lake n = 20 0% 5% 10% 15% 20% 25% 30% 35% 40% 45%
of the participants were raised on the Heart Lake reserve, 3 participants were raised in other
native communities, 7 off the reserve (town, city), with 1 stating they were raised both on and off
87
the reserve. At the time of this survey the place of residence for 18 (90%) of the participants is
the Heart Lake reserve with 2 participants living off the reserve. Of the 20 participants in this
survey, 18 identified Heart Lake as their Home Community, with 2 participants identifying their
home as off the reserve.
Community.

2
community 0
18
0
Where do you live now 2 h
0
18
1
3
9
0 2 4 6 8 10 12 14 16 18 20
n= 20 Heart Lake Other Native Community Off Reserve Both

Language used in the Home A little over half (55%) of the Heart Lake participants responded
that both Cree and English were used in their homes while 45% identified English as the
predominant language in their homes no one identified Cree as the language most used in their
homes.
English
45%
Both English and

Cree
55%
Heart Lake n = 20
First Language Cree was identified as the first language spoken by 25% of the Heart Lake
participants, 50% identified English. In Heart Lake 10% identified themselves as bilingual with
English and 15% bilingual with French or Dene as the second language to Cree.
88

Cree & Engllish
10%
Cree
25%
English
50%
Other
Heart Lake n = 20 15%
First Language Spoken and Language Used in Home Of the 25% whose first language is Cree,
20% indentified using both Cree and English and 5% identified English as the language that is
used most in the home. Of those who identified both Cree and English as their first language
(10%), none identified Cree as a language predominantly used in the home. Interestingly, of the
50% who claimed English as their first language, 25% identifying using both Cree and English
while 25% identified English as the language primarily used in their homes. Those individuals
who identified Dene or French as a second language to Cree 10 % identified English as the
predominant language in their home with only 5% using both English and Cree.
Other 15% 5% 10%

Cree/English 10% 5% 5%
Cree 25% 20% 5%
English 50% 25% 25%
0% 10% 20% 30% 40% 50%
Heart Lake n = 20 Cree/English Cree English Other
Current Use of Cree Of the 20 Heart Lake participants 50% reported that they speak and
understand Cree with 45% reporting yes, a little Cree and 5% who do not speak or understand
Cree.
89

No
5%
Yes a little
45%
Yes
50%
Heart Lake n=20
Language Fluency Heart Lake participants who view themselves as highly fluent account for
25% of those surveyed, with 10% see themselves as having conversational fluency and 45%
identifying themselves as understanding and speaking a little Cree. Survey findings also
reveal that participants who identified their fluency in Cree to be conversational or highly fluent
were in the 40 70 year old age range. One person in their 70s rated themselves as understand
and speaking a little Cree.
My Ability to Speak
not answered
Understand a 5%
little and can't
speak
10% Highly Fluent
25%
Understand
but can't speak
5%
Conversational
Understand 10%
and speak a little
45% Heart Lake n = 20
Stopped Speaking Cree - In Heart Lake 25% of the participants (10) stated their first language
Cree, 10% answered in the affirmative.
90

Yes = 10%
No = 90%
Heart Lake n = 10
The reasons given to explain why they stopped speaking Cree was due to loss of mother and
language loss occurred before they started school. No response was given to the question Did
you start speaking Cree.
Ability to Read or Write Cree - 60% of the Heart Lake participants cannot read Cree with 15% of
the participants being able to read Cree and 20% able being able to read some or a little. Over
half (70%) of the participants cannot write Cree with 15% reporting an ability to write and 10%
being able to write some/a little.

15%
Yes 15%
10%
Some a llittle 20%
5%
Not answ ered 5%
70%
No 60%
0% 10% 20% 30% 40% 50% 60% 70%

Heart Lake n = 20 Able to read Cree Able to w rite Cree
What is read and writtenHeart Lake participants who responded primarily cited school material
with some religious materials as items they read. Participants who said they could write Cree
the majority used English phonetics only one person indicating an ability to use syllabics. When
asked what kind of materials they wrote Heart Lake participants identified primarily material for
schools, simple words and letters.
Cree 20% were highly fluent speakers, 10% had conversational fluency while 20% said they
could understand and speak a little Cree. Of the 25% who reported an ability to verbally
translate some or a little Cree 5% identified themselves as highly fluent speakers, 15% identified
themselves as being able to understand and speak a little Cree.
91
Can You Verbally Translate the Cree Language

No
20%
Not answ ered

5%
Yes
50%
Some a little
25%
Heart Lake n = 20
of those who answered. Situations listed in other include anywhere and bank.
Other 10%
Funerals 10%
Hospital 10%
Church 0%
Court 5%
Work 15%
School 5%
Home 45%
0% 5% 10% 15% 20% 25% 30% 35% 40% 45%

Heart Lake n = 20 percentages
Ability to Translate Written Material When Heart Lake participants were asked if they could
92

60% 50%
50% 55%
40%
25%
30%
20%
20%
5%
10% 5% 20% 20%
0% Cree to English
no not English to Cree
Some
answ ered Yes
Heart Lake n = 20 a little
Where Do You Speak Cree When asked where they spoke Cree 40% of Heart Lake
participants stated that they spoke Cree anyplace, with 35% of the participants identifying
home as the place they spoke Cree. Participants could select more than one situation and the
following graph depicts these choices.

Other 25%
Anyplace 40%
ceremonies 5%
Funerals 5%
Hospital 0%
Church 0%
Sports 0%
Work 5%
School 10%
Home 35%
Heart Lake n = 20 Percentage
To Whom Do You Speak Cree When asked to whom they spoke Cree 45% of Heart Lake
participants responded anyone, 35% said that they spoke Cree to their parents followed by 25%
for grandparents and for their children. Participants could choose a number of categories the
graph below identifies these choices.
93
Other 10%
Anyone 45%
Friends 10%
Teens 0%
Teachers 5%
Other relatives 10%
Brother/Sister 10%
Children 25%
Parents 35%
Grandparents 25%
Percentage
Heart lake n = 20

Number of Children The majority, (75%) of the participants have children.

No
25%
Yes
Heart Lake n=20 75%
5% have 1 child, 15% have 2 children, 5% have 3 children, 20% have 4 children, 10% have 5
children, and all other participants have 6 or more children.
94
How many children do you have?

One child
7%
six or more
27% tw o children
20%
three children
five children 7%
13%
Heart Lake n = 15 four children

26%
Children of the participants The children of the survey participants total 66, 47% are between
the ages of 0 to 19, the 20 to 39 year olds account for 33% and the 40 to 67 year old group make
up 7% approximately 12% did not establish their age.

30%
27%
24%
25%
20%
20%
15%
9%
10%
5%
5%
2%
0%
0 to 9 10 to 19 20 to 29 30 to 39 40 to 49 50 to 61
Heart Lake n = 66
and clearly shows that there are no conversational speakers in the 0 19 year old category and
95
Figure 21: Fluency of Children by Age

10
0 to 9
6
10 to 19
4 20 to 29
30 to 39
2 40 to 49
50 to 61
0
& speak speak speak Heart Lake n = 66
fluency levels of the children of the survey participants in percent; (n=66). There is a significant
decrease in the highly fluent category from the participants to their children and a large
increase in the dont understand or speak, category with the children of the participants.
Survey Particpants and Partiipant's Children's Fluency

50%

speak
30%
20%
10%
Conversational
0%
n = 20 participants Highly fluent
Heart Lake n = 66
Where is Cree Spoken All Heart Lake participants were asked to identify the places where they
most frequently hear Cree being spoken. A majority of the participants (65%) stated that they
heard Cree in their homes, 45% at social gatherings and 40% at ceremonies. More than one
response could be given and the following graph identifies those responses.
96

70% 65%
60%
45%
50% 40%
35%
40% 30% 30%
30% 20% 20%
20% 10%
5%
10%
0%
Other
Home
Church
School
Hospital
Court
Funerals
gatherings
Ceremonies
Work
Social
Heart Lake n = 20

How Important is Cree Language Preservation All Heart Lake participants were asked to rate
was absolutely necessary, 20% said it was very important and 20% identified it as being
important.
How Important is it for the Cree to be Preserved
Very important
20%
Important
20% Absolutely
necessary
Why is Preserving the Cree Language Important Most (90%) Heart Lake participants answered
1. To keep the Cree language alive, so our language doesnt get lost.
2. To preserve language for future generations, I have 71 capanak, nosimak and I tell them
to try, to try speak Cree it is important.
3. Preserving the Cree language will assist in maintaining Culture, identity, and heritage.
It is our culture/part of us.
97
Desire to Learn to Speak Cree In Heart Lake 50% stated they already spoke Cree and 50%
indicated that they would like to learn to speak Cree.
Would You like to Learn How to Speak Cree.
Yes
50% I already speak
Cree
50%
Heart Lake n = 20
Would You Like to Improve Your Ability to Speak Cree In Heart Lake 90% would like to
improve their ability, 10% answered no to this question.
Cree?
No
10%
Yes
90%
Heart Lake n = 20
literate while 15% stated that they already know how to read and write Cree.
98
Would you like to Learn how to Read and

Write Cree? I already know
how to Read and
Write
15%
Yes
Heart Lake n = 20
85%

following settings. In Heart Lake 45% of the participants stated that Cree should be taught in
school. The following graph depicts how the others settings were rated.

45%
45%
40%
35%
25%
30% 25%
25%
20%
15%
10% 5% 5% 5%
5% 0% 0%
0%
Heart Lake n = 20
Who Should Learn the Language - When asked to rank the following age groups, 85% of Heart
Lake participants ranked all of the age groups as important. The next highest category was
preschoolers at 15%, the remainder of the age groups are ranked accordingly.
99
All Above 85%
Adults 5%
High School 0%
Jr. High 5%
Elementary 10%
0% 10% 20% 30% 40% 50% 60% 70% 80% 90%

Heart Lake n = 20
When asked to which group was the most important, 55% Heart Lake participants identified
children as most important, 15% stated that everyone was equally important followed by 5%
who identified teens with 25% of the participants not answering this question.
Should Different Fluency Levels be Taught An overwhelming number of Heart Lake

taught. When asked who should be taught, a greater percentage replied beginners when asked
where School was by far the greatest response.

No
15%
Yes
Participation in Cree Language Program A large number (50%) of Heart Lake participants
have not participated in any type of Language program and 5% were not aware of any programs.
Of the 45% who answered positively 36% participated in Cree programs from elementary to
High school, with 5% attending programs at College levels.
100

5%
Yes
45%
No
50%
Heart Lake n = 20
How Can Your Community Preserve the Cree Language - The responses from the Heart Lake
participants fall under four broad categories.
o have classes for the younger generation.
a. Provide the teachers and the funding.
b. get involved.
3. Home focused suggestions comprised of 5% one participant quite eloquently stated
Cree should be spoken at home, can be taught in school.
4. Speak it Some participants 10%) simple said Speak it to our children, everywhere,
more often and daily.
the Cree language.

When asked this question Heart Lake participants identified how reserves in their area could
categories:
1. Teaching Cree in schools and community setting primarily to young is seen as important
and accounts for 40% of the responses.
2. Funding, recognition that programming requires funding accounts for 15% or the
responses.
3. Resources, like Elders and programs make up 10% of the responses.
4. Networking, 10% of the responses identified the need to network, to work together.
5. Promotion, 5% of the responses reflected the need to advertise our Cree language.
6. Speak it, this simple statement accounts for 5% of the responses.
What Could You and Your Families do to Promote Cree Language Use Approximately 95% of
Heart Lake participants responded to this question and their ideas are as follows:
1. Speak Cree more, to our children, at home as a family.
101
2. Teach and Learn, go to classes, learn one word a day, teach the young and support
language programs
One participant stated I can do this in my home. But I cant be alone with kids I need help can
do it at my place.
Which activity/idea is the most important - In response to this question only 1 individual
answered with just start classes.
Access to the Resources in the Cree Language Less than half of the (45%) of the Heart Lake
participants indicated that they had access to Cree resources. The largest percentage (25%) of
resources identified was other and include internet, powwow music. Books which account for
20% include bible, dictionary and school materials. Audio materials listed are powwow music
and Allen Beaver, Cree hymns. A Jesus tape was the only video identified.
30%
25%
25%
20%
20%
15%
10% 10%
10%
5%
0%
Heart Lake n = 20
Access to the Internet and/or Email In the eighteen to thirty age category, 5 out of 8
participants have access to the internet with 3 have in an email address. In the thirty-one to fifty-
four age category 3 out of 8 participants have access to the internet with 1 having an email
address while the fifty-four plus age category no one has access to internet or an e-mail address.

5
5
4
3 3
3
2 Access to Email
1
1
0 0
0
18 - 30 31 - 54 54 +
Heart Lake n = 20
102
the internet through the Health Center.
Where do you Access the Internet?
No access 60%
Other
At w ork 10%
At school 5%
At home 10%
0% 10% 20% 30% 40% 50% 60%

Heart Lake n = 20
H
Are There Any Other Comments You Would Like to Make Forty-five percent of the
participants of the Heart Lake community answered this question which have been categorize
generally and listed below starting with the category with the most responses:
Teach -next generation language and culture, as an individual, I am willing to learn.
A community of multiple languages people in the community use to speak Cree,
Dene and English and could read and write syllabics.
Resources need more Elders, Cree instructors
Support Chief and Council need to be more involved, and would support Cree in
school.
103
Appendix C
Section 2 Report Findings for Frog Lake
Gender and Age of Participants - Participants of the Frog Lake survey were equally divided by
25 25 23
25
20 23
15 15
numbers
10 15
5
Females
0
Males
(18-30)
(31-54)
(54+)
Age
n = 126
Age and Gender
25
23
20 19
15 13 14
numbers
10 9 10 10
7
2 7 6
5
1 2
0 1 10
under 20s 10 Females
30s 40s
20 50s 60s 70s 80s Males
90s
Frog Lake n = 126 age
104
Level of Education Thirty nine percent of Frog Lake participants have a High School
education, 57% have some post-secondary education including Voc-Tech. 13 % have an
elementary education with the majority of this group from the 54 year old category.

No Answ er 1%
Other 0%
University 12%
College Graduate 2%
Some College 21%
Voc-Tech 10%
GED 3%
High school 39%
Elementary 12%
0% 5% 10% 15% 20% 25% 30% 35% 40% 45%

Frog Lake n = 126 Voc-Tech and Greater =44%
Spiritual Practice - Frog Lake participants who identified themselves as Christian (Christian,
Catholic, Pentecostal) account for 9% while 59% identified their spiritual practice as Traditional
(Cree, Smudge, Native, Cultural, Traditional, sweats). Those participants who identified both
Traditional and Christianity as their spiritual practice account for 18%, while 3% of the
participants identified not having a spiritual practice and 9% chose not to answer this question
and 2% gave answers which were unclear.
Other 2%
Not answ ered 9%
None 3%
Traditional 59%
Christian 9%
Frog Lake n = 126 0% 10% 20% 30% 40% 50% 60% 70%
Where You Were Raised, Place of Residence and Community Affiliation - A majority 100
(79%) of the participants were raised on the Frog Lake reserve, 14 in other native communities,
105
11 off the reserve (town, city), with 1 stating they were raised in BQ residential school. At the
time of this survey the place of residence for 118 (94%) of the participants is the Frog Lake
reserve, 2 participants reside on another reserve and 5 off the reserve. Of the 126 participants in
this survey a vast majority (119) identified Frog Lake as their Home Community, with 5
participants identifying another reserve as their Home Community and 2 identifying their home
as off the reserve.
Community.
0
community 5
119
1
2
118
1
11
100
0 20 40 60 80 100 120 140

n= 126 Frog Lake Other Native Community Off Reserve Other

Language used in the Home Half (50%) of the Frog Lake participants responded that both Cree
and English were used in their homes while 35% identified English as the predominant language
in their homes and 12% identified Cree as the language most used in their homes.

Other
3% Cree
12%
English
35%
Cree & English
50%
Frog Lake n = 126
First Language Cree was identified as the first language spoken by 50% of the Frog Lake
participants, 35% identified English while 13% identified Cree and English as their first
language. Saulteaux was identified as a second language to Cree in other.
106

Other
2% Cree & Engllish
13%
English
35%
Cree
50%
Frog Lake n = 126
only 10% identified Cree as the language used most in their homes, 22% indentified using both
Those individuals (13%), who identified both Cree and English as their first language, only 1%
as their first language, 17% identifying English with 1% identifying Cree as the predominant
language of use in the home, and 17% identified both Cree and English as the languages of use
in their homes. The person who identified Cree/Saulteaux as their first language reported Cree
as the predominant language of use in their home.
Figure 8: Correlation between First Language Spoken and Languages Used Most in Home
1%
Other2%
Cree/English 13% 10% 1% 2%
22% 10% 17% 1%

Cree 50%
English 35% 17% 1% 17%
0% 10% 20% 30% 40% 50%

Frog Lake n = 126 Cree/English Cree English Other
Current Use of Cree Of the 126 Frog Lake participants 56% reported that they speak and
Cree.
107

No
Not answ ered
5%
2%
Yes a little
37% Yes
56%
Frog Lake n = 126
Language Fluency Frog Lake participants who view themselves as highly fluent account for
32% of those surveyed , with 14% see themselves as having conversational fluency and 29%
identifying themselves as understanding and speaking a little Cree.
Survey findings also reveal that the majority of participant who describe themselves as having
high fluency or conversational fluency are in the 40 year old category or older. Six percent of
the 20 and 30 year old category also described themselves as highly fluent or having
conversational fluency.
My Ability to Speak
Don't
not answered
understand or
6%
speak
0%
Understand a
Highly Fluent
little and can't
32%
speak
14%
Understand
but can't speak
5%
Understand Conversational
14%
and speak a l
ittle
Frog Lake n = 126
29%
108
Stopped speaking Cree - In Frog Lake 51% (64) of the participants stated their first language was
Cree or that they were bilingual, of this group 72% stated that they did not stop speaking Cree,
20% answered in the affirmative and 8% did not answer this question.

Yes
20%
Not Answ ered

8%
No
Frog Lake n = 64 72%
listed below.
No answ er 1
High school 1
Elementary school 6
0 1 2 3 4 5 6 7
Frog Laken n = 13
Reasons given by participants to explain why they stopped speaking Cree fall into the following
broad categories:
o Were in an environment where English was predominant,
o Not allowed to speak Cree and punished if caught speaking Cree, and
o Were in foster care.
When asked if they started to speak their Cree again, three self identified as being conversational
or highly fluent in their Cree and stated that they reclaimed their Cree when they were once
again immersed in a Cree environment.
109
Ability to Read or Write Cree - 48% of the Frog Lake participants cannot read Cree, 30% stated
they could read Cree and 20% were able being able to read some or a little. 59% of the
participants cannot write Cree, 19% reported an ability to write with 19% being able to write
some/a little. Of the participants who can read 24% are over the age of 30.

19%
Yes 30%
19%
Some a llittle 20%
3%
Not answ ered 2%
59%
No 48%
0% 10% 20% 30% 40% 50% 60%

Frog Lake n = 126 Able to read Cree Able to w rite Cree
What is read Frog Lake participants who responded cited school, religious materials, songs,
stories, legends and native newspapers were also sited. The majority who can read use English
phonetics with only 4 people stating they could read syllabics. When asked what kind of
materials they wrote Frog Lake participants identified primarily material for schools from simple
words to stories, the following were also identified, songs, letters, hymns, herbs and medicines.
The majority of those who can write use English phonetics with two people indicating they could
write Cree using syllabics.
Can You Verbally Translate the Cree

Language
No
22%
Yes Not answ ered
43% 3%
Frog Lake n = 126 Some a little

32%
110
of those who answered. Situations listed in other include sport events, weddings, shopping and
for the police.
Other 9%
Funerals 21%
Hospital 27%
Church 10%
Court 8%
Work 30%
School 19%
Home 40%
0% 5% 10% 15% 20% 25% 30% 35% 40%

Frog Lake n = 126 percentages
Ability to Translate Written Material When Frog Lake participants were asked if they could

48%
50%
49%
40%
30% 27%
19%
29%
20%
5%
10% 4% 17%
0% Cree to English
no not English to Cree
Some
answ ered a little Yes
Frog Lake n = 126
Where Do You Speak Cree When asked where they spoke Cree 56% of Frog Lake participants
stated that they spoke Cree anyplace, with 24% of the participants identifying home as the
111
place they spoke Cree. Participants could select more than one situation and the following graph
depicts these choices.

Other 13%
Anyplace 56%
ceremonies 12%
Funerals 6%
Hospital 4%
Church 1%
Sports 3%
Work 9%
School 3%
Home 24%
Frog Lake n = 126 Percentage
To Whom Do You Speak Cree When asked to whom they spoke Cree 40% of Frog Lake
participants responded anyone, 29% said that they spoke Cree to their parents followed by 26%
for grandparents and for their children. Participants could choose a number of categories the
graph below identifies these choices.
Other 16%
Anyone 40%
Friends 24%
Teens 7%
Teachers 3%
Other relatives 23%
Brother/Sister 22%
Children 25%
Parents 29%
Grandparents 26%
Percentage
Frog lake n = 126

Number of Children The majority (80%) of the participants have children.
112
Do You Have Children No

20%
Frog Lake n=126 Yes

80%
children and all other participants have 6 or more children with the exception of 2% who did not
answer.
Not answ ered

2% 1 child, 10%
6 or more
children, 12% 2 children, 16%
5 children, 9%
3 children, 10%
4 children, 16% Frog Lake n = 101
Children of the participants The children of the survey participants total 349, children between
the ages of 0 to 9 accounts for 26%, the 10 19 account for 22%, the 20 to 29 year olds account
for 21% and the 30 to 39 year old group make up 25%.

30%
26%
25%
25% 22% 21%
20%
15%
10%
4%
5% 2%
0%
0 to 10 to 20 to 30 to 40 to 50 to
Frog Lake n= 349
113
and clearly shows that fluency levels begin to decrease with the forty year old age group and
marked shift with the thirty year olds. There no fluent speakers in the 0 to 29 year old group.

40
35
30
25 0 to 9
20 10 to 19
15 20 to 29
30 to 39
10
40 to 49
5
50 to 61
0
& speak speak speak Frog Lake n = 349
fluency levels of the children of the survey participants in percent; (n=349). The graph clearly
increase of 26% in the category of dont understand or speak with the children of the
participants cohort.

35%
speak
25%
20%
15% Understands and speaks a little

10%
Conversational
5%
0% Highly fluent
n = 126 participants Not answ ered
Frog Lake n = 349
114
Where is Cree Spoken All Frog Lake participants were asked to identify the places where they
heard Cree at ceremonies, 75% in their homes, 70% at funerals, and 56% at work. More than
one response could be given and the following graph identifies those responses.

90% 83%
75% 73% 70%
80%
70%
60% 46%
50%
40% 27% 28% 26%
30% 17%
20% 10%
10%
0%
Other
Home
Church
School
Hospital
Court
Funerals
gatherings
Ceremonies
Work
Social
Frog Lake n = 126

How Important is Cree Language Preservation All Frog Lake participants were asked to rate
was absolutely necessary, 24% said it was very important and 4% identified it as being important
How important is it for Cree to be Preserved

Very important
24%
Important
4%
Absolutely
Don't know or care
necessary
1%
71%
Frog Lake n=126
115
Why is Preserving the Cree Language Important Most (99%) Frog Lake participants answered
It is vital to who we are as Cree people without our language we would not know who
we are, our ceremonies and culture would be lost.
2. To keep the Cree language alive and available for future generations. it is what your
ancestors left behind to share with your children, to pass on.
3. Spiritual reasons, In the ceremonies, in prayer we do need the language, I blend into
the natural and spiritual with Cree.
4. For some preservation of Cree was important simply because it is our language.
5. A few expressed their fear of language loss or what we have lost and will lose when we
lose our Cree language. It is a way of life for the Cree people, if we dont preserve it
now, our way of life will be lost.
6. Language was also seen as important in maintaining a connection to our past history and
for the maintenance of our treaty rights.
7. Lastly, an appreciation was expressed for the Cree language acknowledgement of what
we receive. Without our language we are lost you will never be stuck in your life career
if you have Cree because you were born with it.
Desire to Learn to Speak Cree The majority (89%) of the non-speakers report that they would
like to learn how to speak the language, 9 % report they already speak Cree and 1% state they do
not want to learn the language. Interestingly, two highly fluent and one conversational speaker
also stated they wanted to learn to speak Cree.

No
2%
I already speak
Cree
Yes 49%
47%
Frog Lake n = 126 Not answ ered

2%
Would You Like to Improve Your Ability to Speak Cree Of the Frog Lake participants who
replied yes 33% identified themselves as highly fluent or conversations speakers, 11% or the
participants who answered no identified themselves as highly fluent or conversational.
116
Would You Like to Improve Your Ability to Speak Cree?
No
11%
Not answ ered
8%
Yes
81%
Frog Lake n=126
Would you like to Learn how to Read

and Write Cree?
I already know
Not answ ered how
1% 10% no
8%
Yes
Frog Lake n=126 81%

following settings. In Frog Lake participants stated that Cree should be taught in all of the places
listed while both home and school identified by an equal number of participants. The following
graph depicts how the others settings were rated.
117

66%
70%
60%
50%
40%
28% 28%
30% 21%
16% 17%
20%
5% 6%
10%
0%
Frog Lake n = 126
Who Should Learn the Language - When asked to rank the following age groups 92% of Frog
All Above 92%
Adults 1%
2%
High School
Jr. High 2%
Elementary 5%
0% 10% 20% 30% 40% 50% 60% 70% 80% 90% 100%
Frog Lake n = 126
When asked to which group was the most important, 61% of the Frog Lake participants
responded and the majority identified toddlers (Head start and pre-school age) as most
important, followed by youth (elementary to high school)
Should Different Fluency Levels be Taught An overwhelming number of Frog Lake

children and youth and when asked where School was by far the greatest response.
118

No
7% Not answ ered
6%
Yes
87%
Frog Lake n = 126
Participation in Cree Language Program A large number (42%) of Frog Lake participants have
not participated in any type of Language program and 7% were not aware of any programs. Of
the 51% who answered positively 36% participated in Cree programs from preschool to High
school, with 10% attending programs at College and University levels. Four percent stated that
they participate in Cree programs in all levels and 1% accessed a web based program.

7%
Yes
51%
No
42%
Frog Lake n = 126
How Can Your Community Preserve the Cree Language - The responses from 114 Frog Lake
participants fall under four broad categories
1. Community focused suggestions comprised 54 % of the responses and include:
a. Teaching i.e.; community courses, evening classes, workshops, afterschool
activities, teach adults and kids together and classes at work (26%).
b. Promotional activities such as signs, posters, promoting at Careers networking
within the community, and enforcing Cree when possible (8%).
c. Securing more funding for Cree programs (1%).
d. Resource development, more fluent Cree teachers, training for Cree Instructors,
utilization of Elders, developing programming for TV, radio and computers, a
building for Cree language instruction, and resource center (10%).
119
e. To have cultural camps, to encourage the use of traditional ceremonies in

language learning (8%).
f. Other ideas include organizing youth to visit Elders, and for fluent speakers to
not laugh at those speakers who are just learning (1%).
a. To teach and promote Cree in schools from Head Start to Grade 12.
b. Identifying need for immersion schools and one response for promotion of Cree in
off reserve school.
c. To identify Cree as the First Language of our schools.
d. To teach Cree not just how to bead or color pictures.
3. Speak it Some participants (13%) simple said Speak it as much as you can, in every
situation. Elders speak it, The ones who speak it should speak it all the time, even if
we dont understand we will have no choice to learn and speak it
4. Home focused suggestions comprised of 6% encouraging parents to speak Cree in the
home and developing programming to teach youth in the home.
the Cree language.

When asked this question 100 Frog Lake participants identified how reserves in their area could
categories:
1. Program development, 24% of the response reflected the desire to develop programs,
classes within communities, for parents, group, one to-on-one and family programs,
hosting ceremonies, fun cultural activities and community events, bringing Elders from
communities together to have learning weekends.
2. Teaching Cree, 21% of the responses reflected the desire to work together to develop
language programs for schools (from Head Start to Grade 12) which were uniform, make
language mandatory, create immersion programs and full integration of language in all
school paper work.
3. Speak more Cree, 19% simply stated speak the language more often, to young people,
at home, everywhere, to every one and practice.
4. Promotion of Cree language use accounted for 13% of the responses and included ideas
such as teaching the importance of our language, supporting language programs, having
language displays, networking, sharing ideas and knowledge around language
programming and development, embracing differences in teaching styles and dialects.
5. Not sure, 12% of the participants responded that they were not sure, did not know or the
answer was unclear.
6. Resources development account for 5% of the responses and include the following
ideas, utilizing Elders, developing a learning center for Cree providing a Cree dictionary
that everyone agrees on, having educated instructors.
7. Cree in the Home, 4% of the identified supporting language in the home as important
parents need to learn Cree, teach young parents to learn Cree with their young ones
and teach young people in the home.
120
8. Finally, 2% of the responses demonstrated a desire for support for the language by
making language mandatory in the workplace, getting political and funding support for
language programs.
What Could You and Your Families do to Promote Cree Language Use Approximately 112
Frog Lake participants responded to this question and 70% of these participants said that they
needed to speak it particularly in the home, to their children, grandchildren on a daily basis.
To speak whatever the amount of Cree language they possess demonstrating to their children the
importance of the Cree language. Although a large percentage know that it is important to begin
speaking Cree in the homes few have idea about how this can be achieved and only 30% of the
responses contained concrete ideas. These ideas are as follows:
1. Home, speaking Cree in the home was identified in particular teaching parents Cree.
2. Teaching, teaching our children and grandchildren and asking our parents Elders to teach
us and our children.
3. Cultural activities, attending ceremonies praying in Cree, joining Powwow groups.
4. Programs make one day a Cree only day, family B.Qs, have Cree get togethers, create
resources.
5. Learn, attend classes and practice.
6. Promotion, talks about the importance of language, gets involved, support Cree
programs and dont be afraid of being laughed at.
the least.
o Teach Cree, to the youth, learn it at home, in schools.
o Always important that Cree is taught at home work with parents we need to start
there and children come first.
o Speak it yourself, every where and practice
Finally, as one participant shared all ideas are important.
Access to the Resources in the Cree Language Less than half of the (37%) of the Frog Lake
Participants indicated that they had access to Cree resources. The largest percentage (18%) of
resources identified were material from school, story books, word lists, dictionaries, on the Cree
language, history and hymn books. Audio material listed are: music CDs, tapes preschool
songs, Powwow songs, chicken dance, wedding, funeral, birthday songs, Elders telling stories
and the ones I make. Video resources listed were Elders speaking and telling stories and
APTN. Other resources identified include Elders, Family (Parents and Grandparents), In-laws,
Cree classes, library at school and Health Center, and exposure to ceremonies.
121
20% 18%
14% 15%
15% 12%
10%
5%
0%
Frog Lake n = 126
participants have access to the internet with 29 have in an email address. In the thirty-one to
email address while the fifty-four plus age category only 5 out of 30 participants have access to
internet with only 3 having an email address.
33 33
35 29
30
23
25
20 Access to the Internet
15 Access to Email
10 5
3
5
0
18 - 30 31 - 54 54 +
Frog Lake n = 126
work, 35% access the internet at home, 16% have access though their schools and 10% access
the internet through friends, relatives, Health and Wellness Center, Careers Building.
122
Where do you Access the Internet
No access 4%
Other 9%
36%
At w ork
At school 16%
At home 35%
0% 5% 10% 15% 20% 25% 30% 35% 40%
Frog Lake n = 126
Are There Any Other Comments You Would Like to Make Sixty-five (51%) participants of the
Frog Lake community answered this question which have been categorize generally and listed
below starting with the category with the most responses:
o Desire an appreciation of Language, I would like my grandkids to learn Cree, It is
nice to hear people speak Cree and to speak Cree and I wish I had learned Cree at home
growing up.
o Importance of Culture, My children learn Cree because I sing with a powwow group,
By learning the language as children maybe we could learn to respect one another
through the wisdom and teachings from our grandfathers.
o Appreciation for the survey, Thank Blue Quills for this survey, taking the initiative to
preserve the language, I would like to see the product these surveys produce and what
kind of follow-up is intended.
o Importance of teaching Cree, we as Cree people need to teach our children to hang on
and keep our language, to develop a Cree immersion program, and Development of
Masters level and Doctorate programs for the Cree language.
o Recognition of language loss, In Onion Lake residential school was not allowed to
openly speak Cree, I regret not teaching my daughters to understand Cree language or
speak it and Without a language, without a past history, without a cultural, without a
spiritual way, without these we do not exist, we become a lost tribe.
o Importance of language in the home, Parents should talk to kids, grandkids it starts
at home, need to try to learn, especially younger mothers to teach their children.
o Creation of resources, We can successfully start an awesome program, Internet Cree
classes would interest my children and or other children who are forever on internet.
o Support from Leadership, Ensure that this information is brought to all leadership
including AFN, follow-up with what leadership is doing about this.
123
Appendix D
Section 2 Report Findings for Kehewin
Gender and Age of Participants - Participants of the Kehewin survey were equally divided by
Age and Gender of KehewinSurvey Sample
25 25
25 23
20 23
15 15
num ber
15
10
0 Females
(18-30)
(31-54) Males
n = 126 Age (54+)
Kehewin Age and Gender

18
18 18
16 14
14
14
12
12
11
numbers
10
8 8 7 8
4
6 6
3
4
2 1
2
0
0 Females
under 20
0
20s
30s
0
40s
0
50s
Males
60s
70s
80s
90s
age
Kehew in n = 126
124
Level of Education - The majority, 39% of the Kehewin participants have a High School
elementary education with the majority of this group over 53 year old age.

No Answ er 2%
Other 5%
University 14%
College Graduate 5%
Some College 18%
Voc-Tech 2%
GED 3%
High school 39%
Elementary 12%
0% 5% 10% 15% 20% 25% 30% 35% 40% 45%

Kehewin n = 126 Voc-Tech and Greater =39%
Spiritual Practice - Kehewin participants who identified themselves as Christian (Christian,

Catholic, Anglican) account for 13% while 48% identified their spiritual practice as Traditional
(Cree, Smudge, Native, Traditional, sweats). Those participants who identified both Traditional
and Christianity as their spiritual practice account for 17%, while 7% of the participants
identified not having a spiritual practice and 13% chose not to answer this question.
Other 2%
Not answ ered 13%
None 7%
Traditional 48%
Christian 13%
Kehew in n = 126 0% 10% 20% 30% 40% 50% 60%
Where You Were Raised, Place of Residence and Community Affiliation - Sixty-five (51%) of
the participants were raised on the Kehewin reserve, 15 in other reserve communities, 15 off the
reserve (town, city), 26% were raised both on and off the reserve with 3 individual identifying
125
the residential schools as the place they were raised. At the time of this survey the place of
residence for 106 (84%) of the participants is the Kehewin reserve, 5 participants reside on
another reserve, 14 off the reserve and 1 living off the reserve when in school. A majority of the
participants 109 (86%) identified Kehewin as their Home Community.
Where you were raised, Where You Live Now, and Home Community
1
community 66
109
0
1
5
106
5
26
Where were you raised 15
15
65
0 20 40 60 80 100 120
Kehewin Other Native Communities Off Reserve On & off Reserve Unclear
n=126

Language used in the Home Over half (54%) of the Kehewin participants responded that both
Cree and English were used in their homes while 36% identified English as the predominant
language in their homes and only 8% identified Cree as the language most used in their homes.
Which Language is Used Most in Your Home

Other
2%
English
36%
Both English and

Cree
54%
Cree
8%
Kehew in n = 26
First Language Cree was identified as the first language spoken by 40% of the Kehewin
language. Saulteaux was identified as a second language to Cree in other.
126
First Language You Spoke as a Child?

Both English
Other and Cree
1% 11%
English
48% Cree
40%
Kehew in n = 126
Those individuals (11%), who identified both Cree and English as their first language, none
as their first language, 26% identified English while 2% identified Cree as the predominant
language in the home, and 20% identified both Cree and English as the languages of use in their
homes.
Other 1% 1%
Cree/English 11% 7% 4%
Cree 40% 28% 6% 5%
20% 2% 26% 1%
English 48%
0% 10% 20% 30% 40% 50%

Cree/English Cree English Other

Kehew in n = 126
Current Use of Cree Of the 126 Kehewin participants 49% reported that they speak and
understand Cree with 41% reporting understanding and speaking a little Cree and 10% who do
not speak or understand Cree.
127
No
10%
Yes
49%
Yes a little
41%
Kehew in n = 126
Language Fluency Kehewin participants who view themselves as highly fluent account for
28% of those surveyed , with 16% see themselves as having conversational fluency and 25%
reveal that the majority of participant who describe themselves as having high fluency or
conversational fluency are in the 40 year old category or older. Five percent of the 20 and 30
year old category also described themselves as highly fluent or having conversational fluency.
My Ability to Speak Cree

Don't understand Not answered
or speak 5%
4%
Understand a
little & can't Highly fluent
speak 28%
19%
Understand but
can't speak
Conversational
3%
16%
Understand &
speak a little
25%
Kehew in n = 126
Stopped speaking Cree - In Kehewin 51% (64) of the participants stated their first language was
128
Yes
20%
Not Answ ered
3%
No
77%
Kehew in n = 64
listed below.

Did not answ er 0

Other 5
High school 2
Elementary school 5
0 1 2 3 4 5 6
Kehew in n = 13
broad categories:
o Were in the foster care system and residential school,
o Embarrassment,
o Do not know or did not answer.
When asked if they had started speaking Cree, 5 conversational speakers and 1 highly fluent
speaker reporting that they started speaking as young adults, when they returned home or as a
young child. The other 5 who identified themselves as understanding and speaking a little Cree
were trying and learning a little from friends.
Ability to Read or Write Cree - 52% of the Kehewin participants cannot read Cree with 13% of
the participants being able to read Cree and 30% able being able to read some or a little. Over
half (61%) of the participants cannot write Cree with only 8% reporting an ability to write Cree
129
and 25% being able to write some/a little. Of the 13% participants who can read 9% are over the
age of 40 with 4% under 30 years of age.

8%
Yes 13%
25%
Some a llittle 30%
6%
Not answ ered 5%
61%
No 52%
0% 10% 20% 30% 40% 50% 60% 70%

Kehew in n = 126 Able to read Cree Able to w rite Cree
What is read Most Kehewin participants who responded cited school materials followed by
basic materials such as posters, Native papers and magazines only one participant cited hymns.
Half of those participants who can read stated an ability to read syllabics. Kehewin participants
identified stories for children and school items as material they could write with two participants
stated that they were able to write anything in Cree. The majority did not indicate which writing
system they used, 3 individuals indicated using English phonetics and 2 use both writing
systems.
fluency and 18% identified themselves as being able to understand and speak a little Cree while
the remaining 6% had no functional Cree.
Can You Verbally Translate the Cree

Language No
Yes 24%
35%
Not answ ered

8%
Some a little
Kehew in n = 126 33%
130
of those who answered. Situations listed in other include workshops, presentations and
identifying specific people like, Mom, Elders and friends.
Other 10%
Funerals 14%
Hospital 12%
Church 5%
Court 5%
Work 18%
School 10%
Home 40%
0% 5% 10% 15% 20% 25% 30% 35% 40%

Kehewin n = 126 percentages
Ability to Translate Written Material When the participants from Kehewin were asked if they
could translate from English to Cree 17% responded yes and 17% believed they could translate

57%
60%
59%
50%
40%
30% 21%
20% 15%
6%
10% 5% 17% 17%
0% Cree to English
no English to Cree
not Some
answ ered a little Yes
Kehew in n = 126
Where Do You Speak Cree When asked where they spoke Cree 48% of the Kehewin
participants identified home as a place where they spoke Cree, with 44% of the participants
131
responded that they spoke Cree anyplace. Participants could select more than one situation and
the following graph depicts these choices.

Other 9%
Anyplace 44%
ceremonies 27%
Funerals 13%
Hospital 6%
Church 4%
Sports 5%
Work 16%
School 15%
Home 48%
Kehewin n = 126 Percentage
To Whom Do You Speak Cree When asked to whom they spoke Cree, 35% of the Kehewin
participants responded anyone, 29% said that they spoke Cree to their siblings followed by 28%
for parents and 25% speaking Cree to their children. Participants could select more than one
situation and the following graph depicts these choices.
Other 6%
Anyone 35%
Friends 26%
Teens 5%
Teachers 5%
Other relatives 21%
Brother/Sister 29%
Children 25%
Parents 28%
Grandparents 21%
Percentage
Kehewin n = 126
132


No
19%
Not
answ ered
1%
Yes
80% Kehew in n = 126
children, 11% have 6 children and all other participants have 7 or more children with the
exception of 1 person who did not answer.
Figure 20: How Many Children do you Have

7 or more
1 child, 17%
children, 14%
6 children, 11%
2 children, 16%
5 children, 12%
3 children, 19%
4 children, 11%
Kehew in n = 101
Children of the participants The children of the survey participants total 348, majority (24%)
are between the age of 0 to 19, the 20 to 29 year olds account for 30%, the 30 to 39 year olds
make up 18% and the 40 to 61 year old group make up 9% .
133

35%
30%
30%
24%
25%
19% 18%
20%
15%
10% 8%
5% 1%
0%
0 to 10 to 20 to 30 to 40 to 50 to
Kehew in n = 346
marked shift with the thirty year olds. There are relatively no fluent speakers in the 0 to 29 year
old group.

60
50
40 0 to 9
30 10 to 19
20 to 29
20
30 to 39
10 40 to 49
50 to 61
0
& speak speak speak Kehew in n = 346
fluency levels of the children of the survey participants in percent; (n=346). The graph shows
that conversational and highly fluent speakers in the childrens cohort is significantly lower
while the percentage stays the same for those who understand and speak a little in both groups.
In the childrens cohort there is a considerable increase in individuals who dont understand or
speak or who understand a little.
134

35%
speak
25%
20%
15% Understands and speaks a little

10%
Conversational
5%
0% Highly fluent
Kehew in n = 346
Where is Cree Spoken All Kehewin participants were asked to identify the places where they
heard Cree in their homes, 72% ceremonies, 67% at social gatherings, and 63% at funerals.
More than one response could be given and the following graph identifies those responses.

80% 71% 67% 72%
70% 63%
60%
50% 39%
40%
30% 20% 17% 17% 19%
20%
6%
10%
0%
Other
Home
Church
School
Hospital
Court
Funerals
gatherings
Ceremonies
Work
Social
Kehew in n = 126

How Important is Cree Language Preservation All Kehewin participants were asked to rate
135
How Important is it for the Cree Language to be

Very important Preserved
30%
Absolutely
Not answ ered necessary
2% 63%
Important
2% Don't know /care
3%
Kehew in n= 126
Why is Preserving the Cree Language Important Most (93%) Kehewin participants answered
If we lose our language we lose our culture, tradition and past.
2. To keep the Cree language alive and available for future generations. It is important for
future generations.
3. Language is seen as important for maintaining identity. We lose our identify as native
people if we lose our language.
4. Spiritual reasons, Who will speak for the people to Him. For our prayers.
5. Important for survival, Holds key to our survival, and if we lose it we will be lost as a
nation. To keep out Treatys.
6. A number connected need for preservation with recognition of language loss, If we lose
it now we lose it forever. So we dont lose our language.
The 9% who reported that preservation is not important gave the following responses;
o Cause we belong (our culture) in a museum
o Couldnt care less we are a conquered race.
o Only used when dealing with aboriginal people.
Desire to Learn to Speak Cree The 51% who stated that they wanted to learn to speak Cree
were comprised primarily of non speakers and individuals who could understand and speak a
little Cree. Only three individuals from these groups did not want to learn to speak Cree. The
46% who said they already speak Cree; three individuals identified themselves as having an
ability to understand a little Cree but cannot speak it. One conversational speaker said they
would like to learn to speak Cree.
136
Yes
I already speak
51%
Cree
46%
Maybe
No
Kehew in n = 126 1%
2%
Would You Like to Improve Your Ability to Speak Cree Of the Kehewin participants who
identified themselves as highly fluent or conversations speakers of 39% would like to improve
their ability, with 5% of the highly fluent speakers answering no to this question with 4% of the
non-speakers also stating no. Those individuals who understand and speak a little Cree 8%
answered dont know.
No
9% Not answ ered
9%
Yes
82%
Kehewin n=126
literate, 9% said they do not want to learn to read or write Cree while 10% are currently literate
in Cree.
137
Would You Like to Learn How to Read and Write Cree?

I already know how
10%
No
9%
Yes
81%
Kehew in n = 126

following settings. 61% of Kehewin participants identified all of the above and 56% identified
home as the location where Cree language should be taught followed closely by school at 54%.
The following graph depicts how the others settings were rated.

70% 61%
56% 54%
60% 50%
43%
50% 40%
40%
27%
30%
20%
7%
10%
0%
Kehew in n = 126
Kehewin participants ranked all of the age groups as important. The next highest category was
138
All Above 94%
Adults 17%
High School 18%
Jr. High 20%
Elementary 20%
0% 20% 40% 60% 80% 100%

Kehew in n = 126
When asked to which group was the most important, the majority (63%) of Kehewin participants
identified children (babies to elementary school age) as most important, 21% thought everyone
was equally important followed by youth and adults each with 5%.
Should Different Fluency Levels be Taught An overwhelming number of Kehewin participants

(84%) responded positively when asked if different levels of fluency should be taught. When
asked who should be taught, a greater percentage replied everyone followed by children and
youth and when asked where School was by far the greatest response followed by everywhere.

No
6% Not answ ered
10%
Yes
84%
Kehew in n = 126
Participation in Cree Language Program Of the 126 Kehewin participants 38% did not
participate in any type of Language program and 11% were not aware of any programs. Of the
48% who answered positively 54% participated in Cree programs in Elementary and High
school, 27% attending programs at College and University level, and 15% identifying Elders as a
language program. While 4% did not attend Cree programs but other language programs like
French and Ojibwa.
139
Have You ever Participated in any Language Program

I w as not aw are
11%
Yes
48%
No
38%
Not answ ered

3%
Kehew in n = 126
How Can Your Community Preserve the Cree Language - The responses from the Kehewin
participants fall under four broad categories
1. Teaching focused suggestions comprised 40% of the responses and include:
a. Community classes, courses, evening and workshops
b. Immersion classes, involving parents and Elders
c. Cree classes in all grade levels.
d. Curriculum development
2. Speak it - encouragement to speak Cree comprised 14% of the responses.
Encouragement:
a. For those who were fluent to speak Cree all of the time in all situations,
b. For those who were learning to practice.
Clearly participants understand the importance of hearing the language in the preservation
process.
3. Community programs and activities for both young and old accounted for 11% of the
responses. Following are some ideas;
a. Cree nights, teaching nights and/or Social gatherings around the language
b. Cree celebration, Cultural camps and Language workshops
4. Promotional activities such as;
a. Advertising, signage in Cree, Office communication in Cree.
b. Incentives for language use, i.e., trip to Disney land.
c. Encouragement and acknowledging individuals and parents who use Cree.
5. The importance of cultural activities and practices for preserving the Cree language was
acknowledged by 8% of the participants.
6. Home focused suggestions comprised of 7% one participant stated for each home to
be a Head Start in helping to preserve Cree.
7. Resource development, more fluent Cree teachers, utilization of Elders and establishing
Cree radio and newspapers
8. Finally, 2% of the participants wanted Cree to be enforced and made mandatory in some
situations like schools.
The remaining 2% were not sure of what the community could do to preserve the Cree language.
140
How can Communities in Your Area Collaborate to Preserve Cree as a Language The ideas
that the (110) Kehewin participants identified in response to how reserves in their area could
collaborate in preserving the Cree language are presented in the following way:
1. Teaching Cree 44% of the responses reflected a teaching focus;
a. Classes in schools, in homes, in the evening and in community setting for everyone;
b. Creating immersion environments in schools and homes;
c. Promoting Cree as 1rst language in schools, making it mandatory;
d. Teaching Cree literacy, translation and culturally relevant material; and
e. Involving parents, Elders and community fluent speakers.
2. Speak Cree 20% of the responses from participants were to speak it more, to
everyone and everywhere. To speak it in homes, schools, band offices and in the
community even if people do not understand.
3. Cree Programs and Activities 13% of the responses requested and or gave ideas for
Cree activities and programs, such as:
a. Spelling bees, story telling, programs for young and old,
b. Elders nights, cultural weeks, visiting and powwows,
c. Cree workshops and seminars.
4. Cree Resources 7% of the responses are grouped under development or utilization of
resources:
a. Utilizing elders in schools and community activities.
b. Development of fluent teachers
c. Utilizing Developing and/or sharing resources such as Cree radio and newspaper.
5. Promotions encouraging and promoting Cree language accounts for 9% of the
responses and include the following:
a. Using Cree signage.
b. Tribal office communication be in Cree.
c. Incentives for language use i.e., Trip to Disney land,
d. Encouraging fluent parents to speak only Cree in their homes.
e. Providing and/or raising funds for Cree programs.
f. Making Cree mandatory in certain areas like schools and band office.
g. To network with others and to Quit fighting each other we should be fighting the
Whiteman not each other.
6. Home 6% of the participants identified the home as where Language learning needed to
be encouraged, promoted, and parents supported in this endeavor.
Kehewin participants responded to this question and have been categorized in the following
broad categories?
1. Speak it - 48% of these participants said that they needed to speak it at home daily, at
social gathering and in the community to their children, family and friends consistently.
As frequently as possible in as many settings as possible. Our parents talked to us in
Cree so did our grand parents so I say start speaking Cree.
2. Use Cree in the Home account for 18% of the responses.
a. Cree only at home,
b. Use fluent relatives, ask grandparents to speak Cree,
141
c. Practice your Cree at home.

3. Learn it 15% of these participants identified a need to learn Cree and some ways to
learn:
a. If we parents learn we could teach our kids,
b. Practice and invite fluent speakers,
c. Hear more language being spoken,
d. Listen carefully when Cree is being spoken ask person what it means and to repeat
again, if needed
e. Learn while cleaning up.
4. Teach it 9% of the responses identified teaching as important;
a. In homes, to my family, a word a day
b. In schools, advocate Cree in schools,
c. Hold evening classes,
d. Those who know Cree teach family members who dont
e. Teach history stories
f. Teach while playing cards.
5. Promote, lobby and advocate language use account for 3% of the responses
a. Get Chief and Council to have Cree Language in school
b. Promote parents who speak Cree in their homes
c. Promote language everywhere
d. Encourage learners, dont laugh or belittle
e. Cree TV and radio programs.
6. Ceremonies account for 3% or the responses. Participants stated that Cree could be
learned by attending ceremonies and there could be one on one learning opportunities.
Which activity/idea is the most important - In response to these question only 32 individuals
the least.
o Have Cree classes, Speak the language, Involve the community had the same number
of responses.
o Culture includes ceremonies, proto call, respect, wilderness survival.
o Community and just speaking it also had an equal number of responses.
o Speak Cree in the home.
Access to the Resources in the Cree Language Less than half of the (36%) of the Kehewin
participants indicated that they had access to Cree resources. Books account for 26% of
responses and include dictionaries and school books. Audio material account for 17% of the
responses and include interviews, Cree music and ceremonial songs. Of the 14% who had video
resources only a film from the National film board was identified. APTN, Elders, family,
teachers and computer programs were other resources listed.
142
30% 26%
25%
20% 17%
13% 14%
15%
10%
5%
0%
Kehew in n = 126
36
40
35 29
27
30
21
25
20
15 Access to Email
7
10
3
5
0
18 - 30 31 - 54 54 +
Kehew in n = 126
the internet through friends, relatives, Careers in Frog Lake, and coffee shops.
143
Figure 35: Where do You Access the Internet
Where do you Access the Internet?

4%
No access
9%
Other
At w ork 33%
At school 13%
40%
At home
0% 5% 10% 15% 20% 25% 30% 35% 40%
Kehew in n = 126
Are There Any Other Comments You Would Like to Make Forty eight participants of the
Kehewin community answered this question which have been categorize generally and listed
1. Response to survey (25%),
a. Good survey, positive comments, thanks.
b. Revise some questions, redundant
c. Should have been done earlier,
d. Hope survey benefits people and follow-up
2. Language Loss and Desire for Language (19%)
o Cree language shouldnt die, but past history has negatively affectedeven my
generations like, Whoa! Who cares now, but language shouldnt die.
o Nuns didnt want us to speak, mistake I made was I should have spoke Cree to my
twins.
o Lost Indian Culture by not speaking Cree.
o Language Loss another affect of Colonization.
3. Teach it (17%)
o Need more teachers, free classes.
o Immersion, make learning fun.
o I want to learn.
o Every word has a story Cree speakers translate so non speakers understand and
value language.
4. Resources and programs (12%)
o Cree language books for free.
o Promoting programs I hope more programs and opportunities emerge in my
community.
o Chief and Council to assist professionals to develop Cree programs.
o Speak more we wont lose our rights to speak our language.
144
Appendix E
Section 2 Report Findings for Whitefish Lake
Gender and Age of Participants - Participants of the Whitefish Lake survey were equally divided
by gender. The age cohort of the participants is as follows:
25 25 23
25
20 23
15 15
numbers
10 15
5
Females
0
Males
(18-30)
(31-54)
(54+)
Age
n = 126
Gender
20
and Age
20 18
15 13
13
12
10 9
9
6
6
5 2 5 4 6
2
0 1
0
Under 20
20 -29
30 - 39
40 -49
females
50 -59
60 - 69
70 - 79
80 - 89
males
Whitefish Lake n = 126

145
Level of Education - The majority, 41% of the Whitefish Lake participants have a High School
Elementary education with the majority of this group from the 54 year old category.
Level of Education Attained

Not answered 2%
Other 4%
University 10%
College Graduate 5%
Voc-Tech 2%
GED 2%
Some college 24%
High school 41%
Elementary 10%
0% 10% 20% 30% 40% 50%
Whitefish Lake n=126 Voc-Tech and Greater = 41%
Spiritual Practice - Whitefish Lake participants who identified themselves as Christian

(Christian, Catholic, United, Full Gospel or church) account for 42% while 16% identified their
spiritual practice as Traditional (Cree, Smudge, Native, Traditional, sweats). Those participants
who identified both Traditional and Christianity as their spiritual practice account for 9%, while
12% of the participants identified not having a spiritual practice and 16% chose not to answer
this question.

Other 5%
Not Answ ered 16%
None 12%
Both Christian and Traditional 9%
Traditional 16%
Christian faiths 42%
0% 5% 10% 15% 20% 25% 30% 35% 40% 45%

Percentage
146
of the participants were raised on the Whitefish Lake reserve, 9 in other reserve communities, 12
off the reserve (town, city). At the time of this survey the place of residence for 112 (89%) of
the participants is the Whitefish Lake reserve, 4 participants reside on another reserve, with 6
living off the reserve with 4 unclear answers. Of the 126 participants in this survey a vast
majority 121 (96%) identified Whitefish Lake as their Home Community, with 3 participants
identifying another reserve as their Home Community
Where You were Raised, Where You Live Now, and Home Community.
1
Where is you Home 0
1
Community 3
121
4
0 6
112
5
2
Where were you raised 12
9
98
0 20 40 60 80 100 120 140

n = 126 Whitefish Lake Other Native Communities Off Reserve On & off reserve unclear

Language used in the Home Over half (56%) of the Whitefish Lake participants responded that
both Cree and English were used in their homes while 38% identified English as the predominant
language in their homes and a mere 6% identified Cree as the language most used in their
homes.
Which Langauge is Used Most in Your Home?
English
38%
Both English and

Cree Cree
6% 56%
147
First Language Cree was identified as the first language spoken by 43% of the Whitefish Lake
language.
First Language You Spoke as a Child?
English
42%
Cree
58%
Whitefish Lake n=126
Those individuals, who identified both Cree and English as their first language (15%), none
as their first language, 22% identifying English while 1% identified Cree as the predominant
language in the home, and 19% identified both Cree and English as the languages of use in their
homes.
Figure 8: Correlation between First Language Spoken and Languages Used Most in Home
First Language Spoken and language Use in the
Home
First Language spoken
Both 15% 9% 6%
Cree 43% 27% 6% 10% Both

Cree
19% 1% 22% English

English 42%
0% 10% 20% 30% 40% 50%
Whitefish Lake n = 126 Language Used inThe Hom e
Current Use of Cree Of the 126 Whitefish Lake participants 54% reported that they speak and
understand Cree with 34% reporting understanding and speaking a little Cree and 12% who
do not speak or understand Cree.
148

No
12%
Yes
Yes a lilttle
54%
34%
Language Fluency Whitefish Lake participants who view themselves as highly fluent account
for 30% of those surveyed , with 11% see themselves as having conversational fluency and 36%
reveal that majority of the participants who identified themselves as being highly fluent or
conversational in Cree are in the 40 year old category and older. Seven percent of the highly
fluent and conversational cohort are in their 20s and 30s with one participant in the under
twenty category identifying themselves as highly fluent.
My Ability to Speak Cree
Don't understand Not answ ered

or speak 4%
4%
Understand a little
Highly fluent
& can't speak
30%
13%
Understand but
can't speak
2%
Conversational
Understand & 11%
speak a little
36% Whitefish Lake n = 126
Stopped speaking Cree - In Whitefish Lake 58% (73) of the participants stated their first
language was Cree of this group 81% stated that they did not stop speaking Cree, 15% answered
in the affirmative and 4% did not answer this question.
149
Not answ ered

Yes
4%
15%
No
Whitefish Lake n = 73 81%
listed below.

When did you stop Speaking Cree?
Other 1
Grades 1-6 5
0 1 2 3 4 5 6
broad categories:
o Not allowed to speak Cree and punished if caught speaking Cree,
o Decision by parents to concentrate on succeeding in educational system, and
o Moved away from Grandparents.
When asked if they had started speaking Cree, answers included: occasionally, as a young adult,
when my Kokum kept me but none achieved conversational level fluency.
Ability to Read or Write Cree - 48% of the Whitefish Lake participants cannot read Cree with
24% of the participants being able to read Cree and 22% able being able to read some or a little.
Over half (67%) of the participants cannot write Cree with only 5% reporting an ability to write
and 19% being able to write some/a little. Of the 24% participants who can read 15% are over
the age of 40 with 9% under 30 years of age.
150

9%
Not answ ered 6%
19%
Some a little 22%
5%
Yes 24%
67%
No 48%
0% 10% 20% 30% 40% 50% 60% 70%

Whitefish Lake n= 126 Able to Read Cree Able to Write Cree
What is read Most Whitefish Lake participants who responded cited school and religious
materials followed by simple written material for children and posters. Only six participants
stated they could read syllabics the rest read English phonetics. When asked what kind of
materials they wrote Whitefish Lake participants identified primarily simple materials like words
and little stories for children. Of the 5% who said they could write Cree the majority used
English phonetics with one person indicating they could write Cree using syllabics.
Not answ ered

6% Yes
31%
Some/a little
34%
No
29%
of those who answered. Situations listed in other include sport events, weddings, shopping and
for the police.
151
Figure 15: In What Situations have You Translated for Another Person
In What Situations Have You Translated For Another Person?
Other 11%
Ceremonies 19%
Funerals 14%
Hospital 17%
Church 14%
Court 2%
Work 31%
School 22%
Home 54%
0% 10% 20% 30% 40% 50% 60%
n = 83
Percentage
Ability to Translate Written Material When Whitefish Lake participants were asked if they
could translate from English to Cree 21% responded yes and 17% believed they could translate

Can You Tranlate Written Material?
60% 54%
47%
50%
40%
26%
30%
19%
18% 21%
20%
8%
7%
10%
Cree to Englsih
0%
English to Cree
No Not Some
n = 126 answ ered a little Yes
Early Childhood material, religious material (hymns, bible stories), promotional material
(posters, calendars), Elders stories and simple materials were listed as some of the material
which participants indicated they could translate.
152
Where Do You Speak Cree When asked where they spoke Cree 52% of Whitefish Lake
participants identified home as a place where they spoke Cree, with 48% of the participants
responded that they spoke Cree anyplace. Participants could select more than one situation and
the following graph depicts these choices.

I do not speak Cree anyplace 16%

Other 9%
Any place 47%
Cerem onies 13%
Funerals 15%
Hospital 11%
Church 13%
Sports 15%
Work 31%
School 13%
Hom e 52%
n = 126 percentage
To Whom Do You Speak Cree When asked to whom they spoke Cree 32% of Whitefish Lake
participants responded anyone, 30% said that they spoke Cree to their children followed by 28%
for parents and 27% speaking Cree to their siblings. Participants also listed Elders, spouse and
colleagues in other.

Other 9%
Anyone 32%
Friends 25%
Teens 7%
teachers 5%
Other relatives 25%
Brother/Sister 27%
Children 30%
Parents 28%
Grandparents 22%
I do not speak Cree to anyone 12%
percentage
n = 126

153
Not
Answ ered
1% No
24%
Yes
75% Whitefish Lake n = 126
children, 9% have 6 children and all other participants have 7 or more children.
Figure 20: How Many Children do you Have
How Many Children do You Have?
seven or more One child

7% 12%
six children
9%
tw o children
1 18%
five children
17%
three children
four children
Whitefish Lake n = 95 22%
15%
Children of the participants The children of the survey participants total 322, over half (51%)
are between the age of 0 to 19, the 20 to 39 year olds account for 35% and the 40 to 59 year old
group make up 14% .
35% 30%
30%
25% 21%
19%
20% 16%
15% 12%
10%
5% 2%
0%
0 to 9 10 to 19 20 to 29 30 to 39 40 to 49 50 to 59

154
marked shift with the thirty year olds. There are relatively no fluent speakers in the 0 to 29 year
old group.
Fluency of Children by Ages

60
50
40 0 to 9
30 10 to 19
20 to 29
20
30 to 39
10
40 to 49
0 50 to 59
Doesn't Understand a Understands Conversational Highly fluent
Understands &
understand little & can't but can't
speaks a little
& speak speak speak Whitefish Lake n = 322
fluency levels of the children of the survey participants in percent; (n=322). The conversational
level of fluency is the same (11%) in both groups while the Highly fluent and Understand and
speak a little fluency levels are higher for the survey participants than in the childrens cohort.
The doesnt understand or speak fluency level for the children of the participants is
significantly higher than for the survey participants.
Survey Participants and Participant's Children's

Fluency Don't Understand or Speak
40%
35% Understands a little % can't
30% speak
25% Undertands but can't speak
20%
15% Understands & speaks a little
10%
conversational
5%
0%
Survey participants Children of the Highly flluent
n = 126 participants
n = 322 Not answ ered
155
Where is Cree Spoken All Whitefish Lake participants were asked to identify the places where
they heard Cree in their homes, 61% at social gatherings, 54% at work, and 52% at funerals.

80% 75%
70% 61%
60% 54% 52%
46%
50%
40%
30% 21%
17% 13%
20% 13%
5%
10%
0%
Ceremonies
School
Gatherings
Home
Hospital
Church
other
Funerals
Court
Work
Social
n = 126

How Important is Cree Language Preservation All Whitefish Lake participants were asked to
rate their opinion about the importance of preserving the Cree language. Over half (57%) said
that it was absolutely necessary, 29% said it was very important and 8% identified it as being
important with only 4% saying that preservation was not important or they didnt care.

How Important is it for the Cre e Language to be
Pre se rv e d?
Don't know /care
Not important
2%
2% Not answ ered
2%
Important
8%
Very important Absolutely

29% necessary
57%
n = 126
Why is Preserving the Cree Language Important Most (98%) Whitefish lake participants
156
2. To keep the Cree language alive and available for future generations.
3. Spiritual reasons, it is a God given language important for our religious beliefs and
values.
4. Some participants connected movement away from shame with a strong Cree language;
others saw language loss as devastating and desired to regain their Cree language.
5. Many found it intrinsic to who they were as iyiniwak
The few (2%) who reported that preservation is not important gave the following responses; It
wont get you anywhere in the business work, Or will never learn anything therefore dont
preserve.
Desire to Learn to Speak Cree The majority (89%) of the non-speakers report that they would
like to learn how to speak the language, 9 % report they already speak Cree and 1% state they do
not want to learn the language. Interestingly, two highly fluent and one conversational speaker
also stated they wanted to learn to speak Cree.

No
Not atnsw ered 1%
1% I already
speak
9%
Yes
89%
n = 74
Would You Like to Improve Your Ability to Speak Cree Of the Whitefish Lake participants
who identified themselves as highly fluent or conversations speakers of 71% would like to
improve their ability, 25% answered no to this question.
157
Would You Like To Improve Your Ability To

Speak Cree?
No
25%
Not answ ered

4%
Yes
71%
n = 52
literate while 10% said they do not want to learn to read or write Cree. Five percent are currently
literate in Cree.
Would you like to Learn How to Read and Write
Cree? I already know
how to read and
w rite Cree
Yes and no 5% No
1% 10%
Not answ ered

Yes 2%
82%
n = 126

following settings. 71% of Whitefish Lake participants identified the school and 70% who
identified home as the location where Cree language should be taught. The following graph
depicts how the others settings were rated.
158
Where Should the Cree Language be Taught?

80% 70% 71%
58%
60% 46%
30% 32% 30%
40%
20% 4%
0%
Home School Church Summer At CulturalCommunity Other All of the
Camp Activities classes Above
Whitefish Lake participants ranked all of the age groups as important. The next highest category
was preschoolers at 34%, the remainder of the age groups are ranked accordingly.
Who should learn the Cree Language?

All above 92%
Adults 23%
High school 23%
Jr. High 23%
Elementary 25%
Preschool 34%
0% 20% 40% 60% 80% 100%

When asked to which group was the most important, 74% Whitefish Lake participants identified
children (babies to elementary school age) as most important, 17% stated that everyone was
equally important followed by Jr. High, High School and youth at 11%.
Should Different Fluency Levels be Taught An overwhelming number of Whitefish Lake

children and youth and when asked where School was by far the greatest response.
159

No
10% Not Answ ered
8%
Yes
82%
n = 126
Participation in Cree Language Program A large number (40%) of Whitefish Lake participants
Of the 52% who answered positively 25% participate in Cree programs in Elementary and High
school, with 17% attending programs at College and University levels. 5% did not attend Cree
programs but other language programs like French.
Have You Ever Participated in Any Language

Program
I w as not aw are
7%
Yes No
52% 40%
Not answ ered

n = 126 1%
How Can Your Community Preserve the Cree Language - The responses from the Whitefish
Lake participants fall under four broad categories
a. Teaching i.e.; community courses, evening classes, and classes at work.
b. Promotional activities such as signs, advertising, leadership support and
promotion of language and enforcing Cree when possible.
c. Resource development, more fluent Cree teachers, utilization of Elders, a building
for Cree language instruction, and Cree resource books.
d. To use Cree at spiritual functions, both Church services and Traditional
ceremonies with support from leadership.
160
e. Immersion activities in community settings like; erecting tipis, tanning, fishing,

and story telling.
f. Other activities such as summer camps, dietician to instruct in Cree, teaching
syllabics, social gatherings, singing, workshops, and holding yearly conferences.
a. A majority of the responses stated teach it especially to the young so younger
generation knows its importance.
b. To teach Cree in schools from Head Start to Grade 12, with 3 individuals
identifying need for immersion schools and one response for promotion of Cree in
off reserve school.
3. Home focused suggestions comprised of 6% one participant quite eloquently stated
Cree should be spoken at home, can be taught in school.
4. Speak it Some participants (9%) simple said Speak it to our children,
everywhere, more often and daily.
the Cree language.
How can Communities in Your Area Collaborate to Preserve Cree as a Language When asked
this question Whitefish Lake participants identified how reserves in their area could collaborate
in preserving the Cree language. These ideas are presented in the following broad categories:
1. Teaching Cree in schools and community setting primarily to young is seen as
important and accounts for 32% of the responses. One response wanted to see Cree
instruction mandatory in schools.
2. Promotion of Cree language use accounted for 30% of the responses and included
ideas such as encourage community to speak Cree: in the homes; to use Cree
greetings; to speak Cree at all community events and functions; leadership to speak
Cree publically; making all signs within the communities in Cree; and having
promotional language events with prizes for Cree language use.
3. Developing and/or sharing resources make up 17% of the responses. Resources
include personal like teachers and Elders, books, a data base to archive language and
sharing transportation costs to language programs.
4. Co-hosting activities such as summer camps, community functions, ceremonies, and
establishing social gatherings around the Cree language account for 9% of the
responses.
5. Program development, 8% of the responses reflected the desire to work together to
develop language programs for schools and communities which were uniform.
6. Finally, 4% of the responses demonstrate a desire for support for the language by
designating Cree as the first language of the community, and having leadership be
pro-active in supporting Cree programs particularly schools and colleges which have
Cree programming.
Whitefish Lake participants responded to this question and 88% of these participants said that
they needed to speak it particularly in the home, to their children, grandchildren on a daily
basis. To speak whatever the amount of Cree language they possess demonstrating to their
161
children the importance of the Cree language. Although a large percentage know that it is
important to begin speaking Cree in the homes few have idea about how this can be achieved and
only 15% of the responses contained concrete ideas. These ideas are as follows:
1. Speak Cree daily by using Cree greetings, commands, use numbers, animals and
words your children know, teach simple phrases, use music and stories.
2. Conversation is the way to learn, visit relatives who speak Cree, invite Elders and go
to traditional ceremonies to hear Cree being spoken.
3. Have family activities in Cree and acquire or create Cree resources like books.
4. Develop Cree curriculum and participate with Cree teachers so work at home
5. Promote, lobby and advocate language use in homes, schools and community.
Eight percent of the participants who responded identified a need to learn it in order to teach
their children these participants identified classes and practice as a way to learn Cree.
the least.
o Speak it, from new born babies to adulthood, at home and in schools.
o Teach it, at home, in schools, by developing Cree language programs and bilingual
schools.
o Teach cultural awareness; introduce feasts, protocol, ceremonies at home.
o Community involvement by getting together, having meetings with parents and seniors
o Educate a preservation of the language, have community leaders speak it.
o Get rid of the alcohol/drug problems on reserves
Finally, as one participant shared you have to want to learn.
Access to the Resources in the Cree Language Less than half of the (36%) of the Whitefish
Lake participants indicated that they had access to Cree resources. The largest percentage (31%)
of resources identified were books with hymn books and the bible accounting for the greater
number followed by grammar, dictionary and school books. Audio material listed are: archived
audio interviews; music tapes like Carl Quinns; and gospel music like Kenny Jackson. A Jesus
tape was the only video identified. APTN, Elders, Family (Parents and Grandparents) were
other resources listed, in addition one participants said they had a book in progress.

Do You have Access to Resources?
35%
31%
30%
25%
20%
15% 11% 11%
10%
3%
5%
0%
162
participants have access to the internet with 22 have in an email address. In the thirty-one to

Do You have Access to the Internet and/or Email
35
30 31
28
25
22 23
20
Access to the internet
15 Access to E-mail
10
5 5
3
0
18 -30 31 - 54 54 +
Age
the internet through friends, relatives, their phones, and the band office.
Where Do You Access The Internet
No access 5%
Other 16%
At w ork 32%
At school 13%
At home 32%
0% 5% 10% 15% 20% 25% 30% 35%

White fish Lake n = 126
Are There Any Other Comments You Would Like to Make Thirty-seven participants of the
Whitefish Lake community answered this question which have been categorize generally and
listed below starting with the category with the most responses:
o Recognizing language loss (17%), It seems we are losing our language
163
o Identifying when own language loss occurred (15%), in schools, hospitals or when
individuals started caring for foster children. In addition one lady recalled a time when
parents, in the 60s wanted school to stop speaking Cree from there on kids talk only
English in the community.
o Creation of resources (15%), As a mother of younger children, it would be helpful to
have books to read, or childrens Cree songs for resources.
o Appreciation for the survey (15%), Continue to collect your surveys and develop an
action plan to assist us in preserving the Cree language for future generations.
o Importance of schools (9%) Keep using our language and teachings in schools, starting
from Grade K to grade 12 and Universities and so on.
o Importance in Spiritual life (9%), In our church we have an all Cree service once a
month, C & C should be more into ceremonies, ceremonies and respect tie into each
other, and these values include family life. I am still learning the old vocabulary in
Cree.
o Love for Language (5%), Proud of being able to speak Cree; I would love to learn my
language again.
o Support from Leadership (5%), Leadership should follow up.
o Personal Responsibility(5%), As a speaker of the Cree language, it is my responsibility
to pass it on to my children, I live with an Elder to learn a little at a time.
164
Appendix F
Section 2 Report Findings for Saddle Lake
Gender and Age of Participants - Participants of the Saddle Lake survey were equally divided by
20 20
20 19
19
15
11
num ber 10
11
0 Females
(18-30)
Males
(31-54)
n = 100 Age (54+) Saddle Lake
Age and Gender
16 15
15
14
12
10
10 9 9
numbers
9
8
5
6 4 6
5 4
4 2
2 2 2
2
0
under 20s 0 Females
30s 40s 0 0
20 50s 60s 70s Males
80s 90s
Saddle Lake n = 100 age
165
Level of Education Thirty two percent of Saddle Lake participants have a High School
elementary education with the majority of this group aged 57 year old or older.

No Answ er 0%
Other 1%
University 23%
College Graduate 8%
Some College 26%
Voc-Tech 2%
GED 2%
High school 32%
Elementary 6%
0% 5% 10% 15% 20% 25% 30% 35%

Saddle Lake n = 100 Voc-Tech and Greater =60%
Spiritual Practice Saddle Lake participants who identified themselves as Christian (Catholic,
Protestant) account for 6% while 60% identified their spiritual practice as Traditional (Cree,
Smudge, Native, Cultural, Traditional, sweats). Those participants who identified both
Traditional and Christianity as their spiritual practice account for 13%, while 6% of the
participants identified not having a spiritual practice and 10% chose not to answer this question.
Other 5%
Not answ ered 11%
None 7%
Traditional 61%
Christian 4%
Saddle Lake n = 100 0% 10% 20% 30% 40% 50% 60% 70%
Where You Were Raised, Place of Residence and Community Affiliation - A majority, 65% of
the participants were raised on the Saddle Lake reserve, 6 in other native communities, 9 off the
reserve (town, city), and the 17% were raised both on and off the reserve or in residential school.
166
At the time of this survey the place of residence for 91% of the participants is the Saddle Lake
reserve, 1 resides on another reserve and 7 live off the reserve. Of the 100 participants in this
survey, 98% identified Saddle Lake as their Home Community, with 2 participants identifying
their home as off the reserve.
Figure 5: Where you were Raised, Where do you live now and where is Your Home Community.
Community.
Where is your Home
2
community
98
1
Where do you llive now 7
1
91
3 17
6
65
0 20 40 60 80 100 120
n = 100 Saddle Lake Other Native Community Off Reserve On & off Reserve Unclear

Language used in the Home Half (50%) of the Saddle Lake participants responded that both
Cree and English were used in their homes and 40% identified English as the predominant
language in their homes while 7% identified Cree as the language most used in their homes.

Other Cree
3% 7%
Cree & English

50% English
40%
Saddle Lake n = 100
First Language Cree was identified as the first language spoken by 36% of the Saddle Lake
language. Stoney was identified as a second language to Cree in other.
167
Cree and English

English
15%
47%
Cree
36%
Other
2%
Saddle Lake n = 100
Those individuals, who identified both Cree and English as their first language (15%), only 1%
identified Cree as a language predominantly used in the home. Interestingly, of the 35% who
claimed English as their first language 20% identified both Cree and English as the languages of
use in their homes.
Figure 8: Correlation between First Language Spoken Languages Used Most in Home
1%
Cree/Saulteaux 1%
Cree/English 13% 9% 1% 5%
22% 6% 9% 1%
Cree 50%
English 35% 20% 0% 26%
0% 10% 20% 30% 40% 50%
Cree/English Cree English Cree/Stoney

Saddle Lake n = 100
Current Use of Cree Of the 100 Saddle Lake participants50% reported that they speak and
Cree.
168

No
9%
Yes
Yes a little
50%
41%
Saddle Lake n = 100
Language Fluency Saddle Lake participants who view themselves as highly fluent account for
30% of those surveyed, with 11% see themselves as having conversational fluency and 36%
reveal that participants who rate themselves as highly fluent are 44 years old and up.
My Ability to Speak
Don't
understand or not answ ered
speak 3%
Understand a
4%
little and can't
speak
11% Highly Fluent
30%
Understand but
can't speak
5%
Conversational
Understand and
11%
speak a l ittle
36%
Saddle Lake n = 100
Stopped Speaking Cree - In Saddle Lake 52% of the participants stated their first language was
169

Yes
23%
Not Answ ered

4%
No
Saddle Lake n = 52
73%
listed below.
No Answ er 3
Othe 1
High school 1
Elementary school 2
0 0.5 1 1.5 2 2.5 3 3.5

Saddle Laken n = 12
Reasons given to explain why participants stopped speaking Cree are as follows:
o In residential school and not allowed to speak,
o Was not encouraged or did not hear it in the home or school,
o Parents decision for perceived benefit, i.e., child would adapt, to do well in school, to
protect child,
o Embarrassment, and
o Hospitalization.
When asked if they started to speak their Cree again, half identified themselves as being
conversational or highly fluent in their Cree and stated that they reclaimed their Cree when they
were once again immersed in a Cree environment. The remaining classified their fluency as
understanding and speaking a little.
Ability to Read or Write Cree - 39% of the Saddle Lake participants cannot read Cree with 23%
of the participants being able to read Cree and 32% able being able to read some or a little. Forty
nine percent of the participants cannot write Cree with 23% reporting an ability to write and 23%
170
being able to write some/a little. Of the 23% participants who can read 4% are under the age of
30 and the rest are over the age of over the age of 40.

23%
Yes 23%
23%
Some a llittle 32%
5%
Not answ ered 6%
49%
No 39%
0% 10% 20% 30% 40% 50%

Saddle Lake n = 100 Able to read Cree Able to w rite Cree
What is read Saddle Lake participants who responded cited the following: school books both
children and college levels, stories and legends, signs and religious materials. The majority of
the participants read English phonetics with 9 having the ability to read syllabics. When asked
what kind of materials they wrote Saddle Lake participants identified primarily material for
schools from simple words, stories, text, and curriculum. Again the majority of the participants
write using English phonetics with 8 individuals being able to use syllabics.

No
Yes
28%
33%
Not answ ered

5%
Some a little
Saddle Lake n = 100 34%
of those who answered. Situations listed in other include bingo, community surveys, store,
weddings and for Elders.
171
Other 10%
Funerals 14%
Hospital 13%
Church 7%
Court 10%
Work 26%
School 26%
Home 36%
0% 5% 10% 15% 20% 25% 30% 35% 40%

Saddle Lake n = 100 percentages
Ability to Translate Written Material When Saddle Lake participants were asked if they could

50% 44%
47%
40%
27%
30% 24%
20% 28%
5% 20%
10% 5%
0% Cree to English
no English to Cree
not
Some
answ ered Yes
Saddle Lake n = 100 a little
Where Do You Speak Cree When asked where they spoke Cree 55% of Saddle Lake
participants stated that they spoke Cree at home, with 43% of the participants stating that they
spoke Cree anyplace. Participants could select more than one situation and the following graph
depicts these choices.
172

Other 14%
Anyplace 43%
ceremonies 28%
Funerals 21%
Hospital 13%
Church 8%
Sports 14%
Work 34%
School 25%
Home 55%
Saddle Lake n = 100 Percentage
To Whom Do You Speak Cree When asked to whom they spoke Cree 35% of Saddle Lake
participants responded anyone and relatives, 33% identified their siblings and friends as people
they spoke Cree to followed by 28% identifying their parents participants could choose a
number of categories the graph below identifies these choices.
Other 12%
Anyone 35%
Friends 33%
Teens 15%
Teachers 19%
Other relatives 35%
Brother/Sister 33%
Children 25%
Parents 28%
Grandparents 24%
Percentage
Saddle Lake n = 100
Numbers of Children The majority (78%) of the participants have children.

173

No
21%
Not
Yes answ ered
78% 1%
Saddle Lake n = 100
Of this group 14%% have 1 child, 125% have 2 children, 23% have 3 children, 11% have 4
children, 16% have 5 children and all other participants have 6 or more children.

six or more one child
11% 14%
five children
16% tw o children
25%
four children
11%
three children
Children of the participants The children of the survey participants total 257, children between
the ages of 0 to 9 accounts for 24%, the 10 19 account for 24%, the 20 to 29 year olds account
for 25% and the 30 to 39 year old group make up 15%.

30%
24% 24% 25%
25%
20%
15%
15%
9%
10%
5% 3%
0%
0 to 10 to 20 to 30 to 40 to 50 to
Saddle Lake n= 257
174
and clearly shows that fluency levels begin to decrease with the fifty year old age group and
marked shift with the forty year olds. There few fluent speakers in the 0 to 29 year old group.

40
35
30
25 0 to 9
20 10 to 19
15 20 to 29
30 to 39
10
40 to 49
5
50 to 61
0
& speak speak speak Saddle Lake n = 257
given in percent; of the survey population (n = 99) while the bar graph to the right shows the
fluency levels of the children of the survey participants in percent; (n = 257). The graph clearly
increase of 26% in the category of dont understand or speak with the children.

40%
30% speak
25% Understands but can't speak
20%
15%
10% Conversational
5%
0% Highly fluent
Saddle Lake n =257
175
Where is Cree Spoken All Saddle Lake participants were asked to identify the places where
they heard Cree at social gatherings, 77% at ceremonies, 70% at home, and 63% at funerals.

90% 82%
78%
80% 71%
63%
70%
60% 50%
50% 34%
40%
23%
30% 16%
20% 12%
10% 3%
0%
Other
Home
Church
School
Hospital
Court
Funerals
gatherings
Ceremonies
Work
Social
Saddle Lake n = 100

How Important is Cree Language Preservation All Saddle Lake participants were asked to rate
How important is it for the Cree Language to

be Preserved
Very important Not answ ered
19% 1%
Important
4%
Absolutely
necessary
Why is Preserving the Cree Language Important Most (95%) Saddle Lake participants
176
Its who we are, our identity; if we lose our language there is no Nehiyo(wak), Is
central to our identity and world view, and Children need an identity because if
they dont speak Cree they are lost.
2. To keep the Cree language alive, recognizing it distinctness. I believe the Cree
language has some words which the English language can never fulfill, Our Cree
language is not being taught in our homes, and Cree was my first language.
3. Language was identified as important for Inter-generational communication, It is a
pathway to maintaining the knowledge of our ancestors and is our responsibility to
pass along, for the transmission of culture intergenerational, I enjoy hearing
youth speak.
4. Spiritual reasons, It was God given and we have to honor what was given to us by
our Creator, our knowledge, our spirituality and practices, and To keep us strong.
In response to the question Why is Preserving the Cree language not important. 10 people
responded simply to reiterate the importance of the Cree language.
Desire to Learn to Speak Cree The majority of the non-speakers report that they would like to
learn how to speak the language. Interestingly, one highly fluent and five conversational
speakers also stated they wanted to learn to speak Cree.

I already speak
Cree
36%
Yes
61%
Not answ ered

3%
Saddle Lake n = 100
Would You Like to Improve Your Ability to Speak Cree Of the Saddle Lake participants who
replied yes 43% identified themselves as highly fluent or conversations speakers.
177
No Not answ ered

2% 7%
Yes
91%
Saddle Lake n = 100
Would you like to Learn how to Read

and Write Cree?
I already know
Not answ ered how
2% 13%
no
2%
Yes

following settings. In Saddle Lake 73% of the participants stated that Cree should be taught in
schools followed by 72% who identified the home as the place Cree needed to be taught. The
following graph depicts how the others settings were rated.
178

73%
80% 72%
70% 55% 56% 57%
60% 50%
50%
40% 29%
30%
20% 12%
10%
0%
Saddle Lake n = 100
Who Should Learn the Language - When asked to rank the following age groups 96% of Saddle

All Above 96%
Adults 21%
23%
High School
Jr. High 25%
Elementary 25%
0% 10% 20% 30% 40% 50% 60% 70% 80% 90% 100%
Saddle Lake n = 100
When asked to which group was the most important, 52% of the Saddle Lake participants
responded and the majority stated that all were important followed by preschoolers, students or
youth, adults and finally children.
Should Different Fluency Levels be Taught An overwhelming number of Saddle Lake

children and youth and when asked where School was by far the greatest response followed by
home.
179

No
8% Not answ ered
8%
Yes
84%
Saddle Lake n = 100
Participation in Cree Language Program A large number (35%) of Saddle Lake participants
Of the 63% who answered positively participated in Cree programs from preschool, Jr. High,
High school, College and University levels.

program?
I w as not aw are
8%
No
27%
Yes
63%
Not answ ered

How Can Your Community Preserve the Cree Language - The responses from 95% of the Saddle
Lake participants fall under four broad categories
1. Community focused suggestions comprised 45 % of the responses and 8% of the
community requested more programs without reference as to the kind of program.
Suggestion in regards to types of programs or support for programs include:
a. Promotional activities such as signs, posters, promoting at Careers networking
within the community, and enforcing Cree when possible (8%).
b. Securing more funding for Cree programs (1%).
c. Resource development, more fluent Cree teachers, training for Cree Instructors,
utilization of Elders, developing programming for TV, radio and computers, a
building for Cree language instruction, and resource center (10%).
180
d. To have cultural camps, to encourage the use of traditional ceremonies in

language learning (8%).
e. Other ideas include organizing youth to visit Elders, and for fluent speakers to
not laugh at those speakers who are just learning (1%).
3. To teach and promote Cree in schools from Head Start to Grade 12.
4. Make Cree mandatory on and off reserve.
5. Provide night classes to whoever would like to learn.
6. Support the development of Cree immersion schools.
7. Speak it Some participants (18%) simple said Speak it more often. All people who
speak Cree should speak continuously, in all functions, meetings, to children.
Always talk and teach people, and practicing everywhere.
8. Home focused suggestions comprised of 4% encouraging Cree speaking parents to speak
Cree in the home and teaching non-fluent parents to learn Cree.
the Cree language.
How can Communities in Your Area Collaborate to Preserve Cree as a Language - When asked
this question 86 Saddle Lake participants identified how reserves in their area could collaborate
in preserving the Cree language. These ideas are presented in the following broad categories:
1. Teaching Cree, 31% of the responses reflected the desire to work together to develop
language programs for schools (from Head Start to Grade 12) which were uniform, create
immersion programs offer classes to the community at anytime throughout the day,
utilizing Elders
2. Speak more Cree, 20% simply stated speak Cree at home, work, church, social
gatherings and school. Encourage Elders and those that can speak to help keep speaking
it.
3. Resources development account for 14% of the responses and include the following
ideas, developing joint curriculum, audio and visual materials, radio and newsletters.
Create handouts and Cree speakers for younger generation and workshops to share
language acquisition methods.
4. Promotion of Cree language use accounted for 12% of the responses and included ideas
such as treating it as important as a basic need program, Road signs seeing more
words out there reinforces it, announce Cree events over the radio, speech
competitions, share the history of our language, and make it fun.
5. Program development, 10% of the response reflected the desire to develop programs,
immersion programs, a Cree program across Treaty 6 area, host gatherings, summer
camps.
6. Network, 7% of the responses indicated a need to work collectively and to collaborate.
Help each other our, work together. C&C to work with other C&C., plan programs
together, share costs and resources, promote language collectively and stop fighting
upon each other.
7. Unclear, 6% of the participants responded that they were not sure, did not know or the
answer was unclear.
181
Saddle Lake participants responded to this question and 50% of these participants said that they
needed to speak Cree to everyone, all the time, to young children, in our families, in the home
and everywhere. I could start using all of the Cree I know at home and those that speak Cree
should be speaking Cree. Ideas about how family could promote language are as follows:
1. Practice by using Cree: for basic words, daily prayers, and asking questions. Set aside
time for Cree or immersion periods. As an Elder I can annunciate my words and not
shorten them. Speak Cree in everyday, household activities and eliminate TV.
2. Teaching, teaching our children and go to classes together and raise money to start a
class.
3. Resources, Visit Elders and go to ceremonies. Make books for children, create
websites, tell stories on the radio, develop radio shows and music, have immersion
camps.
4. Promotion, talk about the importance of language, offer bonuses, incentives, give
encouragement rather than ridicule when people attempt to speak and promote it in
Aboriginal schools in Edmonton.
the least.
o Speak Cree all the time, at home first, and begin with basic words if that is all I know.
o Teach Cree, ensure everyone understands our language, smudge before teaching Cree and
have people who can teach.
o Program planning and policy development.
o Resource development, i.e. CDs, ceremonies and feasts, and utilizing Elders.
o Cree must begin at pregnancy and birth.
Access to the Resources in the Cree Language Over half of the (52%) of the Saddle Lake
participants indicated that they had access to Cree resources. The largest percentage of resources
identified were material from school, story books, word lists, and dictionaries on the Cree
language. Audio material listed are: music CDs (Carl Quinn, Winston Wuttinee, E. Bull),
Powwow songs, Elders telling stories and 80 digitalized tapes. Video resources listed were
Elders speaking, Seven Fires and APTN. Other resources identified include Elders, Family
(Parents and Grandparents), radio, and the Internet (Cree.ca).

50% 45%
40%
30% 24%
19%
20% 14%
10%
0%
Saddle Lake n = 99
182
internet and have an email address.
29
30
25 20 21 20
20
15
8 8 Access to Email
10
0
18 - 30 31 - 54 54 +
Saddle Lake n = 99
work, 49% access the internet at home, 22% have access though their schools and 8% access the
internet through friends and Band office.

No Access 25%
Other 8%
At w ork 41%
At school 22%
At home 49%
0% 10% 20% 30% 40% 50%
Saddle Lake n = 100
Are There Any Other Comments You Would Like to Make Forty eight participants of the
Saddle Lake community answered this question which have been categorize generally and listed
183
o Appreciation for the survey, Good work! This type of comprehensive language
assessment in the community is necessary to get the message that language is our
responsibility. Interesting survey makes me think how important our language is.
o Desire for Language, I would like to improve my ability in Cree even though I am
fluent. My dream is to have all Cree nation to speak Cree fluently and use English as a
second language.
o Importance of teaching Cree, I think it is critical that the teaching of Cree begin
immediately before it is totally lost. Total Cree immersion K 12, post secondary and
University programs. And Offer courses to community but make accessible and
manageable to those involved.
o Recognition of loss associated with language, I think it is very important thing to
know our language because weve lost so much already.
o Ideas for programs, Look at working more on traditional levels to go along with our
language. I am glad to see the Cree dictionary is on the internet. Elders of the
community should be approached to be more active in the promotion, use and teaching of
Cree.
o Promotion, We need to keep pushing the preservation of the language to the forefront.
One generation and perhaps well be going North or East for fluent speakers. Dont
laugh at people when they are trying to speak Cree and it doesnt come out right.
o Speak, Lets start speaking Cree right now. I would encourage everyone, young and
old to speak more Cree. It is all our responsibility.
o Importance of Language, Very important to keep language alive, we will be
assimilated into Western society.
184
Appendix G
Band:__________________Age:_____________Gender:_________________
INTERVIEWERS NAME: __________________________ Date________________________
LANGUAGE SURVEY INTERVIEWERS GUIDE

The Blue Quills First Nations College is conducting a comprehensive survey of the
communities we serve to determine the current use of the Cree language. This interview
will take about 30 minutes to complete. I will ask you some direct questions but you can
choose not to answer any question. Here is a copy of the interview guide so you can
follow along. Do you have any questions?
Gender: (fill in for participant)

[ ] Female [ ] Male
Age in years: (ask participant to select one)
[ ] 10-20 [ ] 31-40 [ ] 51-60 [ ] 71-80
[ ] 21-30 [ ] 41-50 [ ] 61-70 [ ] 81 and above
Level of education attained: (ask participant to select one)
[ ] Elementary [ ] GED [ ] Some College
[ ] High School [ ] Voc-Tech [ ] College graduate
[ ] university _______ [ ] Other_____________________
What Spiritual practice do you follow?_______________________________________
Where were you raised?__________________________________________________
Where do you now live?__________________________________________________
Where is your home community?___________________________________________
Part 1 Use of Cree Language in the Household
1. Which language is used most in your home?

[ ] Cree [ ] English [ ] Both English & Cree
[ ]Other ________________________________
185
2. What was the first language you spoke as a child?

[ ] Cree [ ] English [ ] Both English & Cree
[ ] Other ________________________________
3. Do you speak or understand Cree now?

[ ] Yes [ ] No, but I used to [ ] Never spoke/understood
[ ] Yes, learned as an adult. [ ] Yes, a little.
___________________________________________________________
If Yes, or No, continue with Question 4; If Never spoke/understood, go to

Question 13.
4. My ability to speak Cree is: (rank only one)

[ ] Dont understand or speak
[ ] understand a little and cant speak
[ ] Understand, but cant speak
[ ] Understand and speak a little
[ ] Conversational
[ ] Highly Fluent
5. Did you stop speaking Cree? [ ]No, [ ] yes____

If Yes, please answer both (a), (b) and (c):
(a). When did you stop speaking Cree?
[ ] Before I started school [ ] When I began school
[ ] In elementary school (Grades 1-6) [ ] In Jr. high (Grades 7-9)
[ ] In high school (Grades 10-12)
[ ] Other ___________________
(b). Why did you stop speaking Cree? _________________________________
______________________________________________________________
(c). Did you start speaking Cree (if yes, when) __________________________
6. Can you read Cree?

[ ] Yes [ ] No [ ] Some/A little
If yes, what do you read? ____English phonetics ____Cree syllabics
What types of material do you read? __________________________________
186
7. Can you write Cree?

[ ] Yes [ ] No [ ] Some /A little
If yes, what do you read? ____ English phonetics ___Cree syllabics. What kind of
material can you write? ___________________________________________
8. Can you verbally translate the Cree language?

[ ] Yes [ ] No [ ] Some/ A little
If yes, in what situation have you translated for another person?
[ ] Home [ ] School [ ] Work [ ] Court
[ ] Church [ ] Social Gatherings [ ] Hospital
[ ] Funerals [ ] Ceremonies
[ ] Other (specify) ______________________________________________
9. Can you translate written materials from English to Cree?

If yes, what have you translated? _______ English phonetics _____Cree syllabics. What
kind of material can you translate?
____________________________________________
10. Can you translate written materials from Cree to English?

If yes, what have kind of material can you translate?
_________________________________
11. Where do you speak Cree? [ ] I do not speak Cree anyplace.

[ ] Home [ ] School [ ] Work [ ] Sports
[ ] Church [ ] Social gatherings [ ] Hospital [ ] Funerals
[ ] Ceremonies [ ] Other (specify)_______________________________
[ ] any place
12. To whom do you speak Cree? [ ] I do not speak Cree to anyone.

[ ] Grandparents [ ] Parents [ ] Children [ ] Brother/Sister
[ ] Other relative/s _____________________________
[ ] Teachers [ ] Teens [ ] Friends
[ ] Other__________________________
[ ] anyone
187
13. Do you have children?

[ ] Yes [ ] No
If Yes, go to Question 14; if No, go to Question 16.
14. How many children do you have?

[ ]1 [ ] 2 [ ] 3 [ ] 4 [ ] 5 [ ] 6 [ ] 7 [ ] 8 [ ] more than 8, enter number
15.Ask this question about each child: Does your child speak Cree?
Child 1: Age ___ Gender ___ Child 5: Age ___ Gender ___
[ ] Doesnt understand & speak [ ] Doesnt understand & speak
[ ] Understand a little & cant speak [ ] Understand a little & cant speak
[ ] Understands but cant speak [ ] Understands but cant speak
[ ] Understands & speaks a little [ ] Understands & speak a little
[ ] Conversational Cree [ ] Conversational Cree
[ ] Highly Fluent [ ] Highly Fluent
188
If there is a difference in language ability among children: Ask why

________________________________________________________________
________________________________________________________________
16. What relative(s) in your family speaks (or spoke) Cree? (check all apply)
[ ] Father [ ] Mother [ ] Brother(s) [ ] Sister(s)
[ ] Fathers sister (aunt) [ ] Mothers sister (aunt)
[ ] Fathers brother (uncle) [ ] Mothers brother (uncle)
[ ] Grandmother on Fathers side [ ] Grandmother: Mothers side
[ ] Grandfather on Fathers side [ ] Grandfather on Mothers side
[ ] Great-grandparent [ ] Great-grandparent
[ ] Other____________________________
Mark y-yes, n-no, dk-dont know
17. Who was the last relative to speak Cree?___________________

Include self.
18. Where do you hear Cree being spoken? [ ] DO NOT hear Cree spoken
[ ] Home [ ] School [ ] Work [ ] Court
[ ] Church [ ] Social gatherings [ ] Hospital
[ ] Funerals [ ] Ceremonies
[ ] Other (specify) ______________________________________________
Part 2 Cree Language Transmission and Preservation
1. How important is it for the Cree language to be preserved?

[ ] Absolute necessity [ ] Not important
[ ] Very Important [ ] Dont know/care
[ ] Important
2. Please respond to question (a) or (b).

a. Why is preserving Cree Language important?
______________________________________________________________________
__________________________________________________________
b. Why is preserving Cree Language not important?
________________________________________________________________
________________________________________________________________
189
3. Where should the Cree language be taught? (Choose all that apply)
[ ] Home [ ] School [ ] Church [ ] Summer Camp
[ ] During or before traditional cultural activities
[ ] In classes open to the whole community
[ ] Other ___________________________________
[ ] All of the above
4. Who should learn the Cree language?
[ ] Preschool children [ ] High School students
[ ] Elementary school students [ ] Adults
[ ] Junior High students [ ] All of the above
5. Which group is most important? ___________________________________
6. Would you like to learn how to speak Cree?

[ ] Yes [ ] No [ ] I already speak Cree
7. Should different fluency levels (beginning, intermediate, fluent) be taught?

[ ] Yes [ ] No
If yes, where or to whom___________________________________________
8. If you speak Cree, would you like to improve your ability in the language?
[ ] Yes [ ] No
9. Would you like to learn how to read and write Cree?

[ ] Yes [ ] No [ ] I already know how to read & write Cree.
10. Have you ever participated in any language programs, adult language classes in the
community, in college, high school, grade school or pre-school and/or any language
programs offered on the internet.
Have you participated in any of these programs?
[ ] Yes [ ] No [ ] I was not aware
11. If you answered Yes above, please state which program you have
attended?
______________________________________________________________________
______________________________________________________
190
12. What could your community do to help preserve the Cree language?
13. What could the communities in your area do to help preserve Cree as a
language?
14. What could you and your family do to promote Cree language use?
15. If the respondent lists several activities, ask: Which is most important (or
what needs to be done first)?
16. Do you have access to the following resources in the Cree Languages?
[ ] audio [ ] books [ ] videos [ ] others.
List examples:
17. Do you have

Access to the internet
An e-mail
18. Where do you access the internet?

[ ] at home
[ ] at school
[ ] at work
[ ] other _______________________
19. Are there any other comments you would like to make?
191
Dont Forget to thank the participant for doing the survey. Inform them that survey
results will be given to the Chief and Council of their community and the Education
Directors. These results will help us at Blue Quills develop a Post-Graduate Diploma in
Cree Language and provide information for Band Councils to develop a long-range plan to
preserve the Cree language for future generations. Thank you again.
Ask the following questions note, this information will not be attached to the
survey.
Check as many as you wish:
[ ] Would you like more information about language programs sent to you.
[ ] Would you like to be on our mailing list.
[ ] Would you like to help in language activities by (check as many as you like)
Cooking
Being a language aide
Demonstrating a traditional art or craft.
Driving the van for class trips.
[ ] Would like more information about getting teacher training.
[ ] Do you know someone who is interested in helping/teaching/learning Cree.
(please circle) . Please feel free to contact ______________________
I have these kinds of resources
Would you be willing to share these resources.
Name: ___________________________________________
Address: ___________________________________________
___________________________________________
Phone: _________________________
Email: _________________________
Signed: _____________________
192
Appendix H
IMMERSION LANGUAGE EDUCATORS / TEACHERS (ILET)
RESOLUTION
Language Immersion Teacher Roundtable
Opaskwayak Cree Nation
June 14, 2007
WHEREAS, the First Nations languages across Canada are in serious decline, and
WHEREAS, First Nations communities are the main cultural keepers of the languages, and
WHEREAS, the First Nations languages are the foundation of the First Nations, and
WHEREAS, our American brothers have established the National Alliance to Save Native
Languages, and extended to our First Nations communities to follow suit, and
THEREFORE, be it resolved First Nations children have the right to learn the school
curriculum in their own language, and
THEREFORE, be it resolved First Nation fluent speakers in the communities must be

encouraged to assist the Immersion Language Educators / Teachers (ILET) in all areas of
instruction, and
THEREFORE, be it resolved the community leadership and education authorities seek

additional funding for First Nation language teacher education and instruction, including a
Bachelors of First Nations Language Immersion Teachers Certificate and/or Degree, and
THEREFORE, be it resolved the Immersion Language Educators / Teachers (ILET) establish a

First Nations Languages Network to support each community, and
THEREFORE, be it resolved, all Immersion Language Educators / Teachers (ILET) formally

establish a National Immersion Language Educators / Teachers Alliance to revitalize First
Nations languages within Canada, and finally
THEREFORE, be it resolved, the National Immersion Language Educators / Teachers

Alliance meet every 4 months annually.
Moved by: Nora Murdock, Fisher River Cree Nation, Manitoba

Linda Eastman, Canupawakpa Dakota Nation, Manitoba
Seconded by: Irene Carter, Onion Lake Cree Nation, Saskatchewan

Marilyn Shirt, Saddle Lake Cree Nation, Alberta
Passed by Consensus:
193
NAME: FIRST NATION: ADDRESS:

Stella Young Opaskwayak Cree Nation Box 3276
The Pas, Manitoba
R9A 1R8
Sylvia Lathe-Scott Opaskwayak Cree Nation Box 10039
Opaskwayak, Manitoba
B0B 2J0
Nora Murdock Fisher River Cree Nation Box 368
Koostatak, Manitoba
R0C 1S0
Maryanne Blackbird Keeseekoowenin First Nation Box 130
Elphinstone, Manitoba
R0J 0N0
Rena Wilde Fisher River Cree Nation Box 304
Koostatak, Manitoba
R0C 1S0
Bertha M. Ross Cross Lake First Nation Box 1052
Cross Lake, Manitoba
R0B 0J0
Rebecaa N. Noss Cross Lake First Nation Cross Lake Authority
Box 370
R0B 0J0
Florence A. McKay Cross Lake First Nation Cross Lake Authority
Box 370
R0B 0J0
Shirley Garrioch Cross Lake First Nation Box 427
R0B 0J0
194
Appendix I
ahw nitohtamok
e-kiskeyihtamahk, ma kinehiyawewininaw
kise-manitow e-k-miyikoyahk.
e-khknkwahk, kinehiyawewininaw
e-kihceyihtakwahk k-sawinamihk ekwa k-pimtahk ite k-ohtohteyahk,
tnisisi e-isi-ayisiyinihkeyahk, ekwa e-isi-kiskeyihtamahk kkwy.
e-myeyihtamahk kipkiskwewininaw wanihtyahki kisipanohk k-npawiyahk

kiynaw iyiniwak.
e-kiskeyihtamahk kspin kiw-kanaweyihtenaw kinehiyawewininaw poko

kahkiyaw
e-isi-witaskanesiyahk k-kanoshkeyihtamahk.
e-nisitawinamahk k-ayisiyiniwiyahk
e-isi-nehiyaweyahk e-whkmakahk nehiyawewin ekwa poko k-sawinamht
oski-pimtis omiyomahcihowin, omiyo-sponamowin , ekwa
omiyw-ywiwin ohci.
mcika, kiynaw ta iyiniwaskamikw nihcikiskwapiwiyiniwak kititwnaw,

kinehiyawewininaw k-nistam-akihtek ta ma kikwnaw askiy.
The Chief and Council of the Saddle Lake Cree Nation

made the above Cree declaration on January 15, 2002.
DRAFT # 2
195
Acknowledging that our Cree language is a gift given by the Creator.
Recognizing that our Cree language is important in transmitting and enriching our culture our
history, ways of being ways of coming to knowledge.
Realizing that language loss threatens our survival as iyiniwak.
Acknowledging that English is so pervasive and maintaining our Cree language into the future in the
face of this requires determination by the whole community.
Recognizing that our identity as nehiyawak is inherently connected to our Cree language and that
maintaining this is crucial to our childrens
well-being, success and survival.
We, the people of Saddle Lake, therefore state that our Cree language is hereby
declared the official language of the Saddle Lake Cree Nation.

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What is the purpose of the document?

What is the purpose of the document?

What information is provided about the current status of the Cree language?

What information is provided about the current status of the Cree language?

Cree Language Survey Report

Chapter 1 - The Plains Cree and Their Language 4

Chapter 2 - Current Status of the Language 13

Section 3 - Status of the Language 45

Chapter 3 - Cree Language Revitalization Plan 48

Chapter 4 - Recommendations for Future Action 61

Sharing promising practices for the language.

A broad spectrum of language learning: language teaching, language revitalization, and

The Cree People and Their Language

It is a pathway to maintaining the knowledge of our ancestors and is our

The Plains Cree and Their Language

1857 Regulation depriving Native women married to non-natives of their status

1890 Children were encouraged to attend school by withholding rations from

Section 2 The Cree Language Situation

Section 3 Blue Quills and the Revitalization of Cree Language

Course and program development

Research grants and projects

Current Status of the Language

Current Status of the Language

Communities Encompassed in Survey

1. No Fluency Unable to understand common phrases or words, difficulty differentiating

Interviewer Training and Field Experience

Survey Data Analysis

Limitation of the Study

Section 2 Report Findings

Figure 1: Age and Gender of Survey Sample

Age and Gender of Survey Sample

Figure 2: Participants by age and gender

Age and Gender

Figure 3: Educational Attainment

Level of Educational Attainment

Some College 22%

High school 40%

0% 5% 10% 15% 20% 25% 30% 35% 40% 45%

Spiritual Practice Participants who identified themselves as Christian (Christian, Catholic,

Figure 4: What Spiritual Practice do you follow?

What Spiritual Practice do You Follow

Not answered 12%

Christian and Traditional 14%

0 100 200 300 400 500 600

Use of the Cree Language

Figure 6: Which Language is used Most in Your Home

Which Language is Used Most in Your Home?

Figure 7: What was the First Language You Spoke as a Child

First Language you Spoke as a Child?

First Language Spoke and Language Used in the Home

Cree 41% 23% 7% 11%

English/Cree 16% 20% 1% 23%

0% 5% 10% 15% 20% 25% 30% 35% 40% 45%

Language Used in the Home

Figure 9: Do You Speak or Understand Cree Now

Do you Speak or Understand Cree Now?

Not answ ered

Figure 10: My Ability to Speak Cree

not answ ered