Arnold Sylvester: Keeping Up Our Traditions, Part 2

(1) hey kwu’elh, si’em’ nu siiye’yu, nilh tse’ tthu ni’ sht’es kws ’i’mushs ni’ulh sht’es kw’s ’imush tst.
And now, my dear most honoured friends, I will speak about the ways of our people.

(2) kw’unus hwun’ stl’i’tl’qulhulh ’i yu sq’uq’a’ tsun ’u tthu nu sul’si’lu, tth’ulusqinum, tun’ni’… mens lhu nu ten, ’i’ lhu nu si’lu hw’e’miye’.
How I grew up with my grandparents, T’hulusqinum, my mother’s father, and my grandmother Xwe’muye’.

(3) kws nem’tst ’imush nem’ nets’uw’t-hwum ’u tthu siiy’eyus; ni’ ’utl’ shts’alhulhp.
How we used to visit our relatives [at Tsartlip].

(4) nem’ lemutus kwthu mens ’i’ kwthu shhw’aqw’as ni’ ’utl’ shts’alhulhp.
We went to see her father and brother at Tsartlip.

(5) nilh mens kwthu ’i hunuteen’, siiletse’.
The name that I carry was her father’s name, Siiletse’.

(6) nilh ’uw’ mens lhu nu si’lu.
That was my grandmother’s father.

(7) nem’ulh tst kwu’elh yath ’uw’ hunum’ ’u kws nem’tst nets’uw’t-hwum.
Whenever we went visiting, we went to them.

(8) ts’uhwle’ ’i’ nuts’a’ suxulhnet ’u kws ni’ tst ’u kwthey’ ’i’ nem’ tst teyqul.
We sometimes stayed for one week, and we would move on.

(9) ha’ tst ’uwu ni’ut nem’ sul’ts’ ’utl’ stth’e’uw’t-hw ’i’ m’i tst shaqwul hwi’ ’ewu ’utl’ me’luxulh.
If we did not go around St’he’ew’txw (East Saanich), then we would just cross over to Malahat.

(10) mukw’ ni’ ’uw’ shni’s tthu siiye’yus.
All of her relatives were there.

(11) ni’ ’utl’ me’luxulh ’i’ nilh kw’u nu si’lu ’uw’ shhwaqw’as lhu nu si’lu, sultsilum.
Over there at Malahat was also my great-uncle Sultsilum, brother to my grandma.

(12) mukw’ lhwet nuw’ shtatul’stuhw kw’ sumyeels.
Everyone knew him as Sumyels.

(13) nilh ’uw’ shhwaqw’as lhu nu sil’eelh.
He was brother to my late grandmother.

(14) ’i’ ha’ tst ni’ yu ’imush st’e’ ’u tthey’ ’u kwus ’uy’that tthu skweyul ’i’ ni’ tst wulh mukw’ut tthu tl’uxwtl’uxw. t’hwaalhtst ’u tthu s’ahwa’… ts’uhwle’ ’i nilh tthu smuyuth ni’ shnem’tst ’a’luxut tthu smuyuth.
Whenever the weather turned nice, then we began harvesting food: oysters and clams, and hunting deer.

(15) ’uweelh kws ’iluquttst tthu stem stl’itst.
We never, ever bought food from the store.

(16) ni’ tst ’uw’ ’aluxutul’ tthu ni’ stl’i’tst mukw’ ’untsu.
We always or only harvested food everywhere.

(17) mukw’ ’untsu nu shnem’ ’i’ ’uw’ ni’ thu hwulmuhw mustimuhw.
First Nations people were everywhere.

(18) ts’uhwle’ ’i’ lhew’qum.
We also gathered mussels.

(19) ’uwu kwunus tl’e’ lumnuhw tthu stl’ul’iqulh kws lhuyxt-s tthu lhew’qum.
Today, children do not eat mussels.

(20) ’uwu te’ ’u tthey’ ste’ ’u tthey’.
It is very strange.

(21) hwi’ nilh tthu sqw’ulesh, nem’ kwulushtum.
Now, we also hunted birds.

(22) ni-i-i’ mukw’ ’ul’ stem ni’ yu lhey’xtut tsq’iq’ul’u.
Everything that was good was eaten.

(23) q’il’aam, hwi’ tth’hwast tthu s’ahwa’.
They dried clams and roasted clams.

(24) wulh kw’e’lus thu huy’qw ’i’ yelh ’un’s nem’ kw’lhet tthun’ s’ahwa’ ne’mustuhw ’un’s nuw’ st’e ’u kw’ hwulukw’t ’u tthu mukw’ stem ni’ hakwushuhw.
You will have a big hot fire going before bringing your clams, wrapped with cedar which made your cooking smell very nice.

(25) nilh tthu xpe’yulhtsup ni’ hakwushut ni’ tuw’ hwu shhwi’elu qups tthu s’ahwa’.
It made a fragrant smell.

(26) ni’ hwkwa’qun tthu s’ahwa’ ’i’ ni’ tst hwi’ hwts’qw’iwut ’uw’ saay’stumulh tthu pi’kwun.
When the clams opened, then they would be strung up on a roasting stick.

(27) ni’ kw’in skweyul kws kwun’els ’u tthu pi’kwun ’i’ hwi’ nilh tthu le’tsus ni’ ’un’ sht’uyum’sh.
After so many days, then they would be removed to an open basket.

(28) ni-i-i’ ch… ni’ kwu’elh tl’lim’ ’uw’ulh ts’uyhw ’i’ le’sh ch, ’i’ ’uwu kws qul’qul’uls.
Then, when it was really dry, it was stored away; it will never spoil if it was done this way.

(29) nilh ni’ulh ha’kwushut ’u kw’un’a wulh hith.
This is how it was done, years ago.

(30) ’uweelhte’ulh ha’kwushut kws hul’ushtst tthu s’ulhtun, ’uw’ huy tthey’ ni’ ts’uy’hwtum.
That is not the only one that was dried.

(31) mukw’ulh stem ni’ hakwushut ’i’ ’uw’ ts’uy’hwtum.
We dried all the food that was gathered.

(32) ’uw’ huy ’u kwus tum’xuy’tl’ ’i’ ni’ s’e’tl’qstum ’ul’ tthu ni’ hwun’ ha’kwushut.
The only time it was left outside was in the wintertime.

(33) tun’a kweyul ni’ wulh mukw’ stem ni’ hwu saay ni’ ’u tthun’ lelum’.
Today, everything is available in your home.

(34) nilh ni’ tl’uw’ ’i yu stuhwun’ ’ul’ tthey’.
This [is] something I like to tell.

(35) nanulh ’uw’ qulst-hwus lhu nu sil’eelh tthu s-hwunitum’alh sht’e.
My grandmother never, ever liked the white man’s way.

(36) nem’tst nets’uw’t-hwum tus ’utl’ pestun ’i’ shsi’em’tst kws ni’ tst tth’utth’oom’ tsstsi’yu’.
We went visiting where we picked berries, where our relatives were.

(37) wulh ptem’ ’uw’ ni’us ’untsu kw’ ’umutew’t-hws.
My grandmother asked where the bathroom was.

(38) suw’ lumstum ’u lhu ’umutew’t-hw ni’ sun’iw’, qulstuhwus lhu nu si’lu.
We told and showed her where the bathroom was at, and she became very angry.

(39) “’a-a-a n’an ’uw’ skwa’ulti thu hwulunitum’, hwi’ ’uw’ sun’iw’ tthu ’umutew’t-hws,” xut’usta’lum’.
“Ooh, the white people are crazy to have their toilet indoors!” she told us.

(40) nilh ni’ tl’li’mulh ni’ ’iyusstuhwen kwunus hwine’mut tthu s’ul’eluhw hwu hunum’s ’u tthey’.
I enjoyed hearing the Elders’ comments.

(41) n’an thulh ’uw’ qux tthu ni’ hekw’me’teen’.
There are so many stories.

(42) ’u kwus st’e’ ’u tthey’ yu ’i’mush yu tuyti’qul ’u tthu nu sul’si’lu, nu sts’a’lum’uqw, ni’ yu hunum’nusut, nuts’a’ suxulhnet kws ni’ tst ’i’ nem’ tst tuyqul.
They used to travel from one place to another.

(43) ni’ tl’uw’ yu st’e’—kwutst tuyqul.
It was the same when we moved to another camp.

(44) tuni’ hwu nuts’a’ suxulhnet kws ni’ tst, ’i’ nem’ tst hwu’alum’ ’u kw’s…
Sometimes we were there for one week, and then we would go back.

(45) ts’uhwle’ ’i’ ni’ nuts’a’ lhqelts’ ’i’ m’itst hun’umut.
Sometimes, it would be one month before we returned home.

(46) kwutst yu tuy’ti’qul’ ’u tthu siiye’yus tthu nu sul’si’lu.

When we were visiting our relatives.

(47) tun’a kweyul, ’uwu kwutst tl’e’ st’e ’u tthey’.
Today, we are not like that.

(48) ni’ tst tuw’ hwu tskula ’u tthu xwum.
Now, we have cars and go very fast.

(49) ’i’ ’uw’ ’uwu kws ’unuhw tst, kws nem’ lemut kw’ na’nuts’a’ sye’yutst.
We never stop or go and visit any of our relatives.

(50) ni’ ch ’uw’ hwi’ne ’ul’ ni’ sqil’quleem’, kwun’ siiye’yu, ’i’ ’uwu kwun’s nem’ lemut.
We hear about our relatives being ill but never bother to go and see them.

(51) nilh ni’ sht’es kwutst nats’thut. n’an tst nuw’ hwu.
That is how we have changed.

(52) st’e ’ukw yath ’uw’ xut’ustuhween’ nantst nuw’ hwu xwum. hwsxwumul’ ’uwu kws tl’e’tst ’unuhwnamut.
I always say that in our society we are going at a fast rate of change, too fast.

(53) ni-i-i’ tsakw ni’ shnem’tst ’u tthu nuts’a’ skweyul.
We travel for thousands of miles every day.

(54) ’i’ hay tthuw’ siiye’yutst hay ’uw’ stutesul’ ’i’ ’uwu kws nem’tst lemut.
But here, our relatives close by, [we] never once visit them.

(55) nilh xut’ustuhween’ nilh n’an ’uw’ tsakw hwu s’eyq’ tthu siiye’yutst kwus st’e ’u tthuy’.
So, our relatives are wrong the way they are today.

(56) ni’ kwu’elh tus ’u tthu stl’e’shun, ’i’ ni’ tl’uw’ yu st’e ’ul’.
Then, when it comes to potlatch, it is the same.

(57) ni’ tl’eshutalum ’i’ ni’ tst huye’, yu spouput tthu nu sul’si’lu.
When our grandparents were invited, they would go by boat.

(58) ts’uhwle’ ’i’ (lhq’utslts’) lhq’etsus tthu pout-s tthu siiye’yu’tst kwus yu sq’aq’uptul’ ’u kwutst nem’ tst ’imush.
Sometimes, there were five boats together alongside each other to go.

(59) ’iyus! ni’ kwu’elh tl’uw’ yu st’e’ kws yu teti’s.
They enjoyed one another.

(60) ni’ tey ’i’ ni-i-i’ yu sq’uq’ip kws ’imushs ’i’ nilh tse’ shumens ’uw’ ni’us wulh tey.
So, it is the same when in canoe races; they also travelled together, even if they were opponents.

(61) m’i hun’lhelt ’i’ ni’ kwunutsustul ’i’ hwi’ yu hwiyepuqum’.
After the races they would shake hands with each other and joke with one another.

(62) “ni-i-i’ tsun xwum tsun ’i’ taanthamu!” xut’ustum.
[They would] say to one another, “We can leave you waaay behind!”

(63) “’aah, ’i ch p’e’ ’uw’ t’ut’a’thut!”
“Oh, you can try!”

(64) “’i’ ’uwu ch ni’uhw taantham’sh ’u tun’a kweyul!”
“You did not leave me behind today!”

(65) nilh sqwaqwulsulh ’eelhtun.
That is what they used to say.

(66) ’uw’ ’iyus ’ul’ kws ’i’mushs tthu hiiw’a’lum’.
They had fun when they travelled to play.

(67) tun’a kweyul ni’ hwu xixuluxutul’.
Now, today, they are at war with one another.

(68) (ni’) ha’ tst nem’ ’i’mush ’i’ nilh ’uw’ sht’es. nem’ tst ’aluxut tthu smuyuth, ’aluxut tthu s’ahwa’.
When they used to travel, they would prepare by hunting and harvesting food.

(69) mukw’ stem tthu ni’ yu s’i’lhtun’s tthu stl’ul’iqulh, ni’ yu teti’.
Everything was ready food-wise, especially for the children.

(70) ni-i-i’ shni’s kwunus lumnuhw lhu nu si’lu, qw’ul’um ’u tthu suplil.
This is where I saw my grandmother, when she was baking bread.

(71) yuqwultsup ’i’ thi-i-i tthuna’ huy’qws.
She built a big fire.

(72) ni’ hay kws xuteem’s ’u tthu suplil, susuw’ kwunutum ’i’ ’ihwutum tthu tumuhw.
After she prepared the bread, she then scraped a place for the bread right in the ground.

(73) ’i’ ni’ punutus tthu suplils, ni’ punutum, nus ’uw’ xut’u nii tse’ kwu’elh ’uw’ ’uy’ tun’an suplil, na’ut slhelhuq’ ’u tthu tumuhw?
She then buried it, and I then asked “Is your bread going to be all right? It is lying in the dirt.”

(74) ’i’ ’uw’ nuwu ’ul’ tse’ p’e’uw’ yu xeetst ’uw’ niis qw’ul.
She responded by telling me that I will be the judge when it is cooked.

(75) m’i… ’uwu ’ul’ ni’us hith ’i’ tl’e’ wulh me’shum tthu…
It was not long, and she would take or shake [off] the sand…

(76) nilh wa’lu tthu pqwutsun ni’ ’uy’. meshum ’i’ ni-i-i’ pihwutus tumuhw.
I guess that was what was good.

(77) sus suw’ ’amusthelum ’u tthu ’uhwin.
Then, she gave me a piece.

(78) nus ’uw’ t’et, ’i’ tl’liim’ hay ’ul’ ’uy’ tthu skwoukw kwus st’e ’u tthey’.
When I tried it, it was very delicious, the way it was cooked.

(79) nilh tthu pqwutsun ni’ shni’s kwus qw’ulutum.
[It was] because it was done in sand.

(80) nilh ni’ tl’uw’ sht’este’wut tthu smuyuth.
This is the same way deer was cooked.

(81) ni’ tl’uw’ huy thulh tl’lim’ ’uw’ stl’palwe’lhstum ’u tthu huy’qw.
The only difference was that it was buried right under the fire.

(82) ni’ xtsutum kwus qw’ul ’i’ ni’ me’shum.
Then, when it was cooked, it was done in the same manner.

(83) ni’ tl’uw’ st’e ’ul’, pihwutum tthu pqwutsun ’i’ ni’ lhuyxt. 
They brushed off the sand, then it was served. 

(84) ’uwu te’ stem ni’ shskw’eys.
Nothing was wrong with it.

(85) tun’a kweyul ’i’ ’uw’ hay kws ’uw’ yu saays tthu s’ulhtuns tthu qe’is ni’ teti’ ’i’ yelh sus st’e’ ’u kw’ ’iyus tthu shqwaluwuns.
Today, the only way they are happy is when their food is through fast food restaurants.

(86) mukw’ stem nuw’ hwu ne’nuts’ ’u tun’a kweyul, tthuy’ st’e’.
It is so different today.

(87) tus ch ’u tthu smilhu ’i’ ni’ tl’uw’ st’e’.
When you get to the Indian dance, it is like that too.

(88) ’uw’ hayulh kw’un’a wulh hith, ’i’ nem’ ch nem’ ’u tthu smilhu, ’i’ ’uw’ hay ’u kwun’s stl’eshun’ ’i’ yelh’un’s nem’.
A long time ago, it is only when you are invited that you will go.

(89) ’i-i-i ha’ ch ’uwu ni’uhw stl’eshun’ ’i’ skw’ey kwun’s nem’.
If you are not invited, you cannot go.

(90) ’iitst tul’een’u ’u kwthu stl’e’shun … nuts’ehw ni’ shni’tst kwutst xi’xe’namut.
We heard about this one dance that was happening, where we were embarrassed.

(91) ’i’ sq’uq’a’ tsun ’u tthu nu siiye’yu tun’ni’ ’u tthu pun’e’luxutth’.
I had gone with my friends from Kuper Island.

(92) ’o-o-o, ’i ts’u ’eey’ kw stl’eshun’ ni’ ’utl’ stth’e’ew’t-hw.
“Oh! I hear that they’re having a dance at St’he’ew’txw (East Saanich).”

(93) ni’ ’u tst kwu’elh stl’eshun’?
“Are we invited, then?”

(94) ’i’ ’uwu te’ p’e’ nu shtatul’stuhw.
“I do not know.”

(95) wa’lu ’uy’us kws nem’ tst ’uw’ ’imush ’ul’ lemut.
“I guess we will walk there to see.”

(96) sutst ’uw’ huye’ nem’ tl’ stth’e’ew’t-hw.
So, we travelled to St’he’ew’txw.

(97) tust p’e’ ’i’ ’uwu te’ kwlh ’umut-stal’hw.
When we arrived there, no one asked us to sit down.

(98) ’i’ nilh ’uw’ sht’este’wut tthu ’uwu stl’eshun’us.
That is how it is when you are not invited.

(99) ni’ tst ’uw’ t-hw lhuxlhuxi’lush ’ul’.
So, we were just standing there.

(100) ’i’ wulh qwa’qwul’ kw’ s’ul’e’luhw, “saaystuhw tseep lhun’ tshikmun.”
One of our Elders had warned us, “Have your quarters ready.”

(101) ha’ tst tse’ ’uwu ni’ut stl’eshun’ ’i’ ne-e-m’ tst tse’ ’uw’ ’imush ’ul’ ’i’ m’i tst tl’uw’ ’utl’qul ’ul’.”
If we are not invited, then we will walk around and come out right away.

(102) nilh kwu’elh ni’ ’uw’ yu sht’e’tst.
So, that is what we did.

(103) ni’ tst yu ’ii’kw’uw’sum’ kwutst yu ’e’tl’qul’.
We gave away money as we came out.

(104) ni’ yu huw’een’s tthun’ siiye’yu ’u mukw’ tst, ’uwu tst niit ’uw’ kw’ukwne’lu ’ul’, ’uw’ mu-u-ukw’ tthu ni’ tun’ni’ ’utl’ pun’e’luxutth’ nuw’ ’uwkw’iwsum ni’ ’utl’qul.
All of our relatives were throwing the money on the floor; there weren’t just a few, but many, we were many, and there was a group from Kuper Island with us, and they threw the money on the floor and went outside.

(105) ’i’ wulh se’tl’q kwu nu… ni’ wa’lu nu sqe’uq ni’ ’u tthu shts’alhulhp.
My younger cousin from Tsartlip was waiting outside.

(106) wulh qwulstalum.
He spoke to us.

(107) nuw’ saay kwthu lutem ni’ ’u kw’u’i snu’utsun’ ’uw’ nem’uhw ts’aalhutsulup.
“The table is ready for you at the other end.

(108) ni’ saay tse’ kwthu lutem ’i’ nem’ tseep tus, si’em’ nu siiye’yu.
The table will be ready for you when you arrive there, my most honoured relatives.”

(109) sisuw’ tl’eshutalum nem’ nem’ ’utl’ shts’alhulhp.
Now, we are invited at Tsartlip.

(110) ’uwu kwu’elh hithus kwutst ni’, ’i’ tl’e’wulh tus tthu nuts’uwmuhw.
We were not there long, and people from out of town arrived.

(111) ni’ xulhstalum kwutst nem’ ’utl’qul.
They felt bad for us and followed us out.

(112) susuw’ tseelqum ’utl’ lhnimulh ni’ wa’lu yuthustum kwutst nem’ ’utl’ shts’alhulhp kwutst tse’ milhu.
Someone told them where we had been invited.

(113) qux tthu nu siiye’yu, tun’ni’ ’u tthu pestun.
There were so many of them, from the United States of America.

(114) ’i m’i ts’aaluts nem’ q’a’thut ’utl’ lhnimulh kwutst milhu ni’ ’utl’ shts’alhulhp.
They came to join us, to dance at Tsartlip, West Saanich.

(115) nilh sht’es tthu ’uwu kwun’s stl’eshun’ ’i’ ni’ st’estaam ’u tthey’.
That is how you are treated when you are not invited.

(116) nuw’ tl’uhwla’usstaam ’ul’.
No one really cares for you.

(117) ’i’ tun’a kweyul ’uhwi-i-in ’ul’ smilhu kwun’s ni’ xatsthut ’i’ nuw’ luts’ thun’ thi leum’.
It is so different today; even if I have a small dance, the longhouse is filled.

(118) mukw’ ’ul’ lhwet nuw’ tus.
Everyone comes.

(119) nilh sht’es kwus yu ’aay’aqthut tun’a smilhu.
That is how it has changed.

(120) ’uwu te’ kwu’elh tl’e’ sqwaltst, hwu nem’ ’u tthey’ smilhu.
There is nothing that can be said or done regarding the potlatch.

(121) n’an ni’ wulh hwu tsakw hwu nets’.
It has so many changes.

(122) mukw’ p’e’ thulh stem nuw’ wulh yu ’aay’aqthut.
As I see it, it is not the only one.

(123) tthu nu shhwunum’ulh ts’e’num’ mustimuhw. 
Even the Shaker people.

(124) yathulh tsun ’uw’ hunum’ ’u tthu ts’e’num’, ’i’ n’an nuw’ hwu nets’.
I used to go, but there, it has changed too; it is so different now.

(125) nus nuw’ ’unuhw.
So, I stopped going.

(126) ni’ tsun tl’uw’ hwu shkw’eystuhw tthu ni’ulh hwu sht’es.
I did not like the change that happened.

(127) ni’ ts’twa’ kwu’elh wulh lhuhwulhshe’ sil’anumulh ’uween’ kwlh tl’e’ nem’ ’u tthey’.
It must be thirty years now since I stopped going.

(128) nilh kwus n’an ’uw’ nats’thut tthu ni’ st’e’ ’u kw’u ni’ hwu shsaays ’eelhtun.
It is because of the changed ways.

(129) ’uwu kwu’elh ’uw’ hayus thu stey’ ni’ hwu nets’, ’uwu ni’us ’uw’ hay thu smilhu ni’ hwu nets’.
It is not only canoe races, dances.

(130) mukw’ stem ni’ ’uw’ yu ’aay’aqthut.
It is everything that has changed.

(131) tun’a kweyul, tun’a ni’ ha’kwusheen’ hul’q’umi’num’ nu sqwal, ni’ tl’uw’ulh hwu nets’.
Today, the language that I speak has changed also.

(132) ’uwu te’ kwlh tl’e’ qwal.
No one speaks First Nation anymore.

(133) ’uwu te’ kwlh tl’e’ hul’q’umi’num’.
There are no Hul’q’umi’num’ speakers.

(134) ni’ ’uw’ t-hw hwunitum’athun ’ul’ kwus qwaqwul’.
They only speak the white man’s language when talking.

(135) nilh kwu’elh ni’sh nans ’uw’ tl’i’ ’u tthu stl’ul’iqulh ’u kwun’s ni’ nuw’uyulh.
This is the reason it is very hard to lecture children.

(136) ha’ ch ni’ nuw’uyulh ’i’ nilh tthu nu swe’ nu sqwal ni’ hakwusheen’.
When I lecture, I speak my own language, Hul’q’umi’num’.

(137) ’i’ ni’ ch staltul’stuhw ’u kwun’s ni’ tatuluthun’ kws tl’lim’s ’uw’ tun’ni’ ’u tu’i’nulh, tthun’ snuw’uyulh.
When they understand, they know it is coming from my heart.

(138) tun’a kweyul ’i’ ha’ ch ni’ hwunitum’athun ’i’ st’e’ ’uw’ ni’us tl’uhwla’usstaam ’ul’.
Now, today, when we lecture using the English language, it is not the same; they just disregard.

(139) ’uwu ’ul’ kwun’s ni’ shnu’i’wun.
They do not care; they do not listen.

(140) nilh sh yaths ni’ ’uw’ xuxulh nu shqwaluwun.
That is why I feel bad.

(141) yath tsun ’uw’ xut’u huy tsun, nuw’uyulh.
I always say, “I am quitting (as a speaker).”

(142) n’an tsun ’uw’ wulh lhtsiws kwunus tuteem’… tuteem’.
I am so tired of repeating myself.

(143) ni’ tsun ’u tthu ts’me’mukw’e’ ’i’ tuteem tsun. ni’ tsun ’u thu thi leum’ ’i’ tl’uw’ st’e’.
I constantly repeat at longhouses, at funerals; I do the same thing.

(144) mukw’ ’untsu nu shnem’ ’i’ ’uw’ t’ut’a’thut tsun kwunus yu tuteem’ hwu nem’ ’u tthu snuw’uyulh kws nilh ’ul’ tthu si’um’ shqwaluwun ha’kwushum’.
I have tried at every occasion to bring out the teaching of our foreparents, to use the good word from your heart.

(145) ni’ kwu’elh wulh tus ’u tun’a hiiw’a’lum’ stl’ul’iqulh.
Now, it is happening at games.

(146) ’i’ ni’ tl’e’ wulh hwu skw’ey.
It is not right.

(147) ni’ kwu’elh xut’ust-hwus tthu s’ul’eluhw, ’uwelh nilhus tthey’ shhwun’umtst.
Our Elders used to say, “We did not come to see a fight.

(148) nilh kwthuw’ ’iyus ’ul’ shutst wulh m’i ’imush.
It was to enjoy ourselves that we travelled this far.

(149) ’i’yus ’ul’ tthu stl’ul’iqulh kws hiw’a’lum’s.
[We came] to see the children enjoy themselves.”

(150) tl’e’ tst ’uw’ yu st’e’!
That is how we are, too!

(151) mukw’ulh ’untsu nu shhwhunum’ kwunus hiw’a’lum’.
As a young person, I went everywhere competing.

(152) Football, baseball, tthey’ teti’, mukw’ ’untsu. 
Football, baseball, canoe races.

(153) mukw’ulh ’uw’ nu shhw’i’mush kw’unus hwun’ stl’i’tl’qulh.
I travelled everywhere to Sports Days elsewhere.

(154) tun’a kweyul ’i’ ni’ st’e’ ’uw’ ni’us xut’u tthu stl’ul’iqulh, kwthu nu me’mun’u.
The children today, especially my own children, they would say this.

(155) ’uwu p’e’ nu stl’i’us kw’unus nem’ sq’uq’a’.
“I do not want to join the team.

(156) mukw’ nus nem’ q’a’thut ’i’ nuw’ st’e ’uw’ niis ’uw’ shumeentalum.
Every time I join, they become my enemies.”

(157) nilh wa’lu kw’un’s yath ’uw’ qwaqwul’, dad, shus st’e’ ’uw’ lhnimulhus ni’ shq’uyas.
I guess it is because I always bring the teachings out; then, they take it out on somebody else.

(158) nilh ni’ sqwaqwul’s tthu nu me’mun’u.
That is what my children say.

(159) kwus nilh shq’uyas kwunus yath ’uw’ qwaqwul’.
They hear me talking and take it out on my children.

(160) nilh shhwuwas kwis tl’e’ huw’a’lum’ tthu nu me’mun’u ’u tthuw’ stem.
That is the reason they will not participate in any events.

(161) ’uw’ hay kwu’elh kwthu nu ’um’imuth ni’ tse’ yath ’uw’ sq’aq’a’ ’u tun’a ’i’ teti’.
Now, it is just my grandson in the canoe races.

(162) tthu nu stutiwun, nu ’um’imuth. ’uw’ hay ni’…  
Also, my nieces and nephews and grandchildren.

(163) hay kwthu nu me’munu, ’uwu niis yu… nuw’ kw’unelh ’ul’ kwus yu q’uq’a’thut ’i’ ni’ ’unuhw.
My children only participated a few times and stopped.

(164) nilh tthey’ se’yum shqwaluwun ni’, n’an nuw’ xuxulh shqwaluwuns ’u kwus sq’aq’a’ ’u tthu siiye’yus.
It is because of the honoured words that are left out that my children’s feelings are hurt; that is when they are with relatives.

(165) ’uwu te’ kwu’elh n’an tl’uw’ nu shts’hwat.
I cannot add any more.

(166) ’uw’ huy tse’ kwthu s’axwa’ niilh huythusta’lu’een’.
In regard to the clams that I had told you [about] before.

(167) ni’ tth’i’xwus ’u tthu s’axwa’ – susuw’ hwyuhw kwus wulh hwyuhw.
When you steam clams and when they are ready, they will open.

(168) ’i’ ni’ me’shum tthu le’tsus ni’ulh sts’uts’e’stum. 
They will be removed from the cedar basket that it was in. 

(169) ni’ hwu shhwi’eluqups tthu s’axwa’ susuw’ ts’uy’hwtum.
This made it smell good when it was dried.

(170) mukw’ stem nuw’ ha’kwushut ’i’ nilh ni’ ’uw’ sht’estewut kws ts’uy’hwtewut.
Everything that was used when drying.

(171) nilhulh thu sum’sha’thut ni’ kw’e’lus ni’ ts’uy’hwt ni’ ha’kwu’shut.
It was the sun that was used to dry the clams.

(172) ’uw’ hayulh nu swe’ nu kenti tthu s’axwa’, tthu ts’upxwun’s.
That was my candy as a child, the ear clamps of the clams.

(173) hwi’ ni’ kwunus hummush—luts’ut tthu nu shluqwu’elu.
I’d be there taking them off, filling my pockets.

(174) ni-i-i’ tsun kwu’elh yu ’i’mush ’i’ ni’ tsun yu lhey’xt tthey’.
So, as I am walking, I would be eating this.

(175) ’uw’ huyulh nu swe’ nu…
That is all I ever had.

(176) st’e’ ’u kw’ nu shhw’i’ttsus ’u tun’a stl’ul’iqulh.
I envy the children of today.

(177) mukw’ ni’ stiims ’i’ ni’ wulh kwunnuhwus.
They ask for everything, and they will buy it for them.

(178) ni’ tsun wulh yaays kw’unus ni’ wulh ’apun ’i’ kw’ xu’a’thun ts’twa’ sil’anum.
I was fourteen years old when I started working.

(179) ’i’ tsun yaaysnamut ni’ ’u tthu s-hwunitum’alh, syaays hwu tssasu’xwul’ mukw’ stem ni’ syaays ’i’ nilh ’uw’ nu shni’ kwata thu ni’ nu sq’e’q’ew’ nuts’a’ tintun.
I managed to find work working for white people, working out in fields, haying, paid a quarter an hour.

(180) nii kwu’elh st’e ’u kw’ yu’sa’lus thu nu huy ’u thu nuts’a’ skweyul.
I made two dollars per day.

(181) ha’ ni’ ’uw’ hith ’i’ ni’ yusa’lus ’i’ kw’ lhsuq’.
If you worked for a long time, it would be two and a half dollars.

(182) nilhulh hwu na’ul nu syays; tl’e’lumt tthu stuliqiw, kw’una’suls ’u tthu stuliqiw.
That was my first job: driver of the wagon, driver of the horses.

(183) nii tus ’u thu saxwulew’t-hw ’i’ ni’ ch me’sh thu harness tthu stuliqiw, le’sh.
When finished, at the end of the day, I would bring them to the barn and take off their harnesses and put them away.

(184) putum’ tthuw’nilh hwunitum’ ni’ ch ’ul’u stsekwul’ ’un’sh ni’ shtatul’stuhw ’i’ n’an ch ’uw’ hwun’ stl’i’tl’qulh?
The white people asked, “How do you know so much about horses, when you are so young?”

(185) nilh p’e’ tthu nu sts’a’muqw ’i’ ’uw’ qux stuliqiws.
I told them, “My great-grandfather had many horses.”

(186) nu sts’a’muqw xwunets’, si’lu’s kwthu nu men sxe’wultuhw.
My great-grandfather who is Xwunec’, my grandfather’s father, Sxe’wultxw.

(187) tun’ni’ ’utl’ xwuwqw’se’lu.
He was from Koksilah.

(188) quxulh thu stuliqiws.
He had many, many horses.

(189) ni’ulh kwu’elh nu shni’ kwunus huy ni’ ’uw’ statul’stuhw tthu stuliqiw.
That is why I knew so much about the horses.

(190) ts’uhwle’ ’i’ ’alh tsun ’ul’, ni’ulh nu shhwula’ulh kwunus nem’ tl’ Westholme, lemut lhu nu sul’si’lu, ni’ thu xul’el’t-hw.
I would visit my grandparents riding a horse, to Westholme; that was where they stayed.

(191) nuts’a’ skweyul kwunus ni’ m’i tsun hwu’alum’stuhw tthu stuliqiw.
I stayed there for the whole day before returning the horses.

(192) tl’lim’ ’uw’ yu xwantshunum’. huythusthelum kwu nu Cowboy ts’u.
I galloped my horse so fast that everyone named me Cowboy.

(193) nilh ’iyusstuhween’ kwunus stitum’.
I enjoyed the horses, especially [when] the horse galloped along fast.

(194) ’i’ xut’ustelum kwunus skwa’i kwunus n’an ’uw’ yu stitum’.
They said I was crazy for going so fast.

(195) ’i’ nilh p’e’ ’uw’ yu sht’es tthu hwulmuhw ’u kws yu ’iyla’ulhs.
I answered them by telling them that was how the First Nations were.

(196) ’uwu kws ’uw’ yu ’ayums ’ul’.
They did not ride slow.

(197) yuqwulqwal tsun tse’ kwu’elh ’u kw thuw’ ’i’yus ’ul’, sht’esulh kw’u nu s’a’luqw’a.
I want to tell how my sisters were, when they were young, how happy it was, and how we tricked them.

(198) huy lhu sun’tl’e’ nu sqe’uq huy ni’ wulh taantal’hw.
(The eldest sister is now deceased.

(199) t-hway lhu sa’suqwt nu sqe’uq.
[There is] just my youngest sister.)

(200) ’u kw tssetewut ’uw’ xwtth’uxwiilsus.
When they were told to wash dishes…

(201) lhhwulup tse’ hwtth’uxwiils ’u kws wulh hwu ne’unt-s.
After supper, it was their turn to wash dishes.

(202) ’i’ ni’ulh pe’ s’a’mut-s kws hwtth’uxwiils
They were lazy and did not move to do dishes.

(203) ’i’ wulh tssethelum ’u kw’u nu sts’a’muqw – nem’ kwunut kwthu stiqiw. huye’ hwtshe’num, nem’ ’u thu saxwulew’t-hw.
My great-grandfather told me to go and bring the horse from the barn.

(204) nu suw’ ’alh ’u tthu stiqiw nus m’i ’uw’ ’e’wastuhw ’u kwthu lelum’.
I ran down and rode on the horse and brought the horse close to the house.

(205) wulh ts’e’lhum’ut tsun kwthu nu s’aluqw’a’—xuxeem’—hwi’ sul’i’si’ ’u tthu stuliqiw.
Then, I heard my sisters crying—they were afraid of the horses.

(206) nilh kwu’elh shxwums kws hwtth’uxwiils suw’ xwum tse’ kwunus nem’ huye’stuhw tthu stiqiw.
So, they did the dishes in a hurry, and I’d return the horse back to the barn.

(207) nilh tl’uw’ ’iyus ’ul’, ni’ulh nu sulut kwthu nu s’a’luqw’a’ ’u kws ’uwu kws ’aanlh ’u kws tssetewut ’uw’ hwtth’uxwiilsus.
I found this funny, how I treated my sisters, when they did not listen to do the dishes.

(208) nilh tse’ wa’lu ’uw’ sht’es ’ul’, si’em’ nu siiye’yu thu nu sqwulnamut.
This will be all I have to say, my most honoured friends.

(209) ’i’ wuw’a’ tse’ ni’ ’uw’ ts’xwatum ’u kw’uw’ nuts’a’ skweyul.
Maybe someday I will say more.

(210) ni’ kwu’elh huy.
That is all.