Arnold Sylvester: Keeping Up Our Traditions, Part 1

(1) thunu nuhiimut-st-hwut tthu nu sul’sil’eelh, siiletse’ tthu nu sne, hwun’a’ ’ul’ nu sne.
The name that was given to me by my grandparents was Siilece’, which was my first name.

(2) nus ni’ tl’uw’ kwunut kwthu nuts’a’ snes kwthu nu sts’a’muqwulh, hwutshilum.
Then, I also took my great-grandfather’s name, Xwuchilum.

(3) ni’ kwu’elh yuse’lu kwthu nu sne ni’ hun’uteen’.
Now I have two names that I use.

(4) tun’ni’ ’utl’ me’luxulh tthu hwutshilum, siil’etse’.
Xwuchilum and Sii’lece’ were from Malahat.

(5) nilh shtun ni’s lhu nu si’lu, tens lhu nu ten.
That is where my grandmother was from, my mother’s mother.

(6) nilh tswe’ ’u tthu nuhiimut.
That is where the name comes from.

(7) ’i’ nuw’ tus ’utl’ p’aqwutsun ’i’ ni’ tun’ni’ ’utl’ p’aqwutsun ’i’ nem’ ’utl’ shts’alhulhp.
So, the name carries on to Pauquachin (Cole Bay), Tsartlip.

(8) mukw’ulh thulh ’untsu ni’ulh ’uw’ shhwunum’s lhu nu si’lu, sts’a’muqw.
My great-grandmother travelled everywhere.

(9) tun’ni’ ’u tthu me’luxulh tthey’ nuhiimut.
The name is from Malahat.

(10) ’i’ niw’ mukw’ ’untsu shtun’ni’
Because she lived everywhere, it is well known.

(11) syumyama’ tthu nuts’a’ lelum’s tl’e’.
Syumyamu was her other home.

(12) nu stl’i’ kw’unus tuw’ yu qwal ’u tthu snuw’uyulh ni’ yath ’uw’ nu shhwul’q’elh tsme’mukw’e’ mustimuhw.
I want to talk about the teaching that I see where I work, in regards to funerals.

(13) ni-i-ilh wulh kw’unelhulh qwaleen’.
I have brought this out many, many times.

(14) ’u tthu stl’ul’iqulh kwus hun’umust-hwus tthu tsul’itsut tthu stl’ul’iqulh ’u tthu tsme’mukw’e’.
[I share it] when parents bring their children along to funerals.

(15) nanulh ’uw’ xe’xe’stum tthey’ ’u kw’un’a wulh hith.
This was considered taboo in the old days.

(16) ni’ ts’twa’ wulh ’apun ’i kw’ yuse’lu sil’anum ’i’ yelh sus ’aanthelum kwunus nem’ nem’. 
I was twelve years old when they let me go along. 

(17) ’i’ ’uwu kwunus nuw’ilum ’u tthu shmukw’elu ’uw’ ’e’tl’q tsun ’ul’.
I was not allowed to go inside, though; I had to stay outside the funeral parlor.

(18) ni’ st’e’staam ’u kw’ xuw’salkwlh ’u kwun’s ni’ n’an ’uw’ hwun’ stl’i’tl’qulh.
You were treated like a new dancer when you were very young.

(19) n’an ch nuw’ xwun’ meen’ tthun’ smustimuhw.
You were vulnerable at that age.

(20) xut’ust-hwus tthu s’ul’eluhw nanulh ’uw’ kw’alum’kw’um’ tthu ni’ wulh taantal’hw.
Our Elders used to say that our Elders that died were very powerful.

(21) ha’ stl’i’s kws nem’ huye’stalum ’i’ nem’ ’uw’ kwunuthaam ’u kwus xulhstalum kwun’s ni’ stutes.
They could easily take you along when they see you suffering when you are close to the coffin.

(22) nilh kwu’elh sh hiyaamsulh ’eelhtun tthu s’ul’eluhw ’u tthu stl’ul’iqulh kwus hunum’s ’u tthey’ tsme’mukw’e’.
That is why our Elders warned us about children going to funerals.

(23) nilh ni’ nu swe’ nu shhwulq’elh tthu tsme’mukw’e’ mustimuhw.
That is where I work—how I look after the process.

(24) st’e’ ’uw’ ’een’thu ’us ni’ yu le’lumut tthuw’ mukw’ nu siiye’y, ni’ yu tatun’utal’hw.
I contact each band in regards to death.

(25) nilh kwu’elh nu sh ni’ yath ’uw’ yu tth’etth’iyukw’ tthu nu swe’ nu shqwaluwun hwu nem’ ’u tthey’ snuw’uyulh.
That is why I am always worried in regards to this teaching.

(26) ni’ st’e’ ’uw’ees te’ kw’ ni’ hwiiyuneem.
It seems that no one is listening.

(27) n’an ’uw’ hwun’ qeq ’i’ ni’ wulh nuw’ushum ’u tthu shmul’kw’elu ’uw’ yu kwun’etum’ tthu stl’ul’iqulh.
Even babies are brought by parents holding their children.

(28) nilh kwu’elh ni’ xut’ustuhween’.
That is what I am pointing out.

(29) ’i’ wuw’a’ nilh shusxwum kws yu tatunuta’ult ’u tthu stl’ul’iqulhtst.
Maybe this is the reason that we are losing our children.

(30) kwutst st’e’ ’uw’ ni’ ’ut ’uw’ tl’uhwla’stuhw ’ul’ tthey’ snuw’uyulh.
We are not following our traditions.

(31) ’uwu kwutst st’e’ ’u kw’ ’uw’ yu la’lum’ut ’ul’ ’u tthu stl’ul’iqulhtst.
We are not caring for our children.

(32) tsuhwle’ nuw’ hwun’ qeq ’ul’ ’i’ ni’ wulh taantalum.
Sometimes, a baby passes away.

(33) ha’ ’uwu ni’us taantalum ’i’ ni’ ’uw’ kwun’utus tthuw’ swe’s mustimuhws tthu stl’ul’iqulh.
They might not leave us then, but later, a child might be driven to suicide.

(34) nilh kwus ’uwu niis yu slhelhuq’ tthey’ snuw’uyulh.
It is because we are not following through with the teaching. 

(35) nilh kwu’elh nush yath ’uw’ yaay’ut tthu nu siiye’yu.
That’s what I’m always relaying to my relatives.

(36) ’i’ tthey’ ni’ st’e’ ’u tthey’ snuw’uyulh ’i’ qux tl’e’ snuw’uyulhs ’u kwun’s ni’ hwu hwswenum.
This teaching—there are a lot of instructions about when you are orphaned.

(37) ’i’ ni’ tl’uw’ ni’ tthu snuw’uyulhs tthu hwswe’num mustimuhw.
There are also teachings for the orphans.

(38) ’i’ tl’uw’ ts’uhwle’ ’i’ nilh tthu tth’uxwten ni’ hakwushum ’u kwus ni’ hwswenum.
They will sometimes use the mask dance for orphans.

(39) ni’ p’e’ ’uw’ qux tthu ni’ ha’kwushum’ ’u kwus st’e’ ’u tthey’ tthu stl’ul’iqulh.
That was used a lot for the children.

(40) ’i’ ’uwu te’ kwlh ni’ tl’e’ hakwush tthey’.
Now, it is not used any more.

(41) ni’ ’uw’ t-hw ’eeyul tthu mustimuhw tthu siiye’yutst.
Now, today, our relatives are not informed.

(42) nanulh ’uw’ thimat-st-hwus tu s’ul’eluhw, tthu na’nuts’a’ mustimuhw ’u kwus taantalum.
Our Elders were held in high esteem, each person who left us.

(43) mukw’ stem nuw’ hakwushus tthu ni’ shkwunel’sth tth’uxwten.
They used the mask dance for cleansing the belongings of the deceased.

(44) sus tse’ ’uw’ yu sliluhwe’lh thu stl’ul’iqulh ni’ taantus. ’uwu nilhus tthu stl’ul’iqulh ni’ stl’i’s kws yu titiyuhws ’uw’ ni’us tse’ taantus tthu s’ul-hweentst.
In this respect, the children that are left behind feel satisfied.

(45) nilh kwu’elh shusulh slhelhuq’stum tthu st’e’ ’u tthey’ snuw’uyulh.
They do not want the children responsible for the work that must be done.

(46) ni’ tsun kwu’elh tl’uw’ hwi’ tuyqul kw’u nu sqwal hwu nem’ ’u kwthu thi lelum’.
I will now change the topic to the longhouse.

(47) ni’ tl’uw’ yu st’e’. 
It is the same. 

(48) n’an tst ni’ ’uw’ yu tsakw ’uya’qthut.
We have failed to stay on track.

(49) tus ’u tthu thi lelum’ ni’ st’e ’uw’ ni’ut ’uw’ t-hw tl’uhwla’ustuhw ’ul’ tthu ni’ shsun’iw’tst.
Whenever we go to the longhouse, it is as if we do not care anymore.

(50) tthu ni’ shni’s kwun’s yu ’a’mut ’i’ nanulh ’uw’ xee’xe’stum’ tthu shhw’a’mut-s tthu mustimuhw.
Especially where one sits, that place was considered a very sacred place.

(51) ’i’ ha’ tst ni’ teem ’i’ ni’ tl’uw’ tl’uhwla’usta’lum ’ul’.
When we are asked to be a speaker, we are not respected.

(52) hulh ch nem’ ’u tthu thi leum’ ’i’ ’uw’ huyulh tthuw’ huy ni’ tsyuw’un
Long, long ago, when we went to a gathering, it was only the ones to be stood up that danced, and that was it; everyone went home after.

(53) ’u kwus hwun’a ’ul tus susuw’ huy, susuw’ huy tthu mustimuhw.
Then, if you are a new one, only they are allowed to dance as soon as they arrive, then that is all; no other people will dance.

(54) hwu ’un’ehw ’ul’mutstum tthu yaays tse’.
They will wait for the work to begin.

(55) nilhulh n’an ’uw’ thimat-stum tthu ni’ yaays mustimuhw.
The people that are doing the work were considered very important.

(56) ’i’ tun’a kweyul st’e ’uw’ niis ’u t-hw tl’uhwla’usstum ’ul’ tthu ni’ yaays.
Today, people are not respecting the people that are working.

(57) nuw’ ’imut-stum’ ’u tthu syuwun.
It is as if the spiritual dance is being buried.

(58) nilh tthu syuwun ni’ n’an ’uw’ hwu kw’am’kw’um’ ’u tthu stl’ul’iqulh.
The spirit power of the younger generation is too strong.

(59) ’i’ kwu’elh st’e’ ’u tthey’ ni’ xut’ust-hwus tthu s’ul’eluhw – ni’ ’uw’ t-hw ’eeyul’ tthu stl’ul’iqulh.
Because of this happening, our Elders are saying that the younger generation are not caring any more.

(60) ’uwu kwus tl’e’ st’e ’uw’ la’lum’utul’us ’u tthu s’ul-hweens.
The younger generation are just doing things that they do not know about.

(61) nilhul’ tthuw’ swe’s shhwuli’s ni’ huy’wun’tus. nilh nuts’a’ ni’ tl’uw’ nu shtuteem ’u kws tus ’u tthu smilhu.
They are jumping the gun and using their spiritual power ahead and not listening to their Elders.

(62) ’uwu mukw’us lhwet ni’ tsyuwun ’u kwun’s tus ’u tthu smilhu.
Everyone does not have to dance when you go to the winter dance.

(63) hay ’u kws wulh hays tthu syaays yelhs thuthi’s kws ’i’mushs tthu syuwun.
The work should be first, and then it’s correct to do the dance.

(64) ’i’ ’uw’ tun’ni’ ’u tthu nuts’uw’muhw kws ’i’mush tthu syuwun.
The visiting people from afar should go dance first.

(65) ’uwu ni’us ’uw’ yu ’eey’ul.
It is not just anyone.

(66) tun’a kweyul mukw’ lhwet ni’ ’uw’ milhu ’i’ yelhs tusth ’u kwthu syaays.
The way it is today, everyone dances first.

(67) ni’ hay tthu syaays, susuw’ hwumnuts, t’aakw’.
When the work is finished, then they all leave.

(68) mukw’ lhwet ’uw’ hwi’ yu lhi’lhekw kws t’akw’s.
Everyone is in a hurry to go home.

(69) nilh ni’ hwu sht’es kwus nats’thut ’u tun’a kweyul.
That is how different it is today.

(70) ni’ tse’ kwu’elh tl’uw’ yath ’uw’ nush tuteem’.
So, I will continue on in this manner.

(71) ’i’ tthu nu s’a’luqw’a’ ni’ nu sq’a’ kws ts’ets’uw’ut tst tthu mustimuhw tst kws shqwi’qwal’tst.
In regards to my relatives that are always helping the people.

(72) yath nuw’ shtuteem’ tst mukw’ skweyul, mukw’ shtustst ’u tthu thi lelum’.
We are always telling the people, everywhere we go, every longhouse.

(73) ’i’ ni’ ’uw’ stuteem’ tst tthey’ snuw’uyulh.
We always announce that teaching.

(74) ’i’ st’e ’uw’ ni’us ’uw’ tl’uhwla’ussta’lum’ ’ul’.
It seems like no one listens.

(75) n’an ’uw’ qux tthey’ snuw’uyulhs thu thi lelum’.
There are so many teachings in the longhouse.

(76) tthu sht’este’wut tthu st’alkwlh kws nem’s tsitsulh.
The way a non-dancer is supposed to be in the back row.

(77) ’uw’ hay ’u kw’us shts’uleyhwum’ ’i’ m’i ch hwuhwuw’ kwun’s ’a’mut.
Only the dancers are allowed in the first, second, third rows.

(78) nilh nuts’a’ ni’ tl’uw’ st’e ’uw’ niis ’uw’ tl’uhwla’usstum ’ul’.
That one teaching is not followed through.

(79) tsuhwle’ ’i’ nilh tthu st’alkwlh ni’ hulq’elht.
At times, the non-dancer is in the way.

(80) t-hw ’uwu te’ ’ul’ shhw’umut-s tthu shts’ul’ts’ul’ehwum’.
There is no place for the dancer.

(81) nilh nuts’a’ ni’ n’an ’uw’ nats’thut ’u tun’a kweyul.
This is one that is so different and has changed today.

(82) ni’ tst hwu xuxuy’ kws nuw’uyulhtst ’u tthey’ ’uwu ni’us shts’ul’ehwum’.
We are backwards to lecture these non-dancers.

(83) huyulh tthu sul’eluhw nanulh ’uw’ kw’amkw’um’ tthu shqwaluwuns.
Our foreparents were stronger and to the point when it came to our teaching.

(84) nuw’ yuthusthaam ’ul’ ’u tu ni’, kwun’s ni’ yu s’ey’q kwun’s ni’ hwuhwiw kwun’s ’a’mut ’i’ st’alkwlh ch.
They will immediately tell that one person when they see them in the front.

(85) nem’ ch nem’ ’u kwthun’ swe’ ’un’sh ni’ kwun’s ’a’mut.
They will tell you to go where you belong, at the back.

(86) ha’ ch ’uwu ne’muhw ’u tthey’ ’i’ nem’ ch ’utl’qul. 
If you do not follow this, then you must go out. 

(87) ’uwu ch shts’ul’ehwumuhw.
You are a non-dancer.

(88) nilh ni’ulh sht’este’wut tthu ’uwu shts’ul’ehwum’us mustimuhw.
That is how a non-dancer was treated.

(89) ’uw’ hay tthu hay ni’, ’u kwus ’uw’ stl’eshun ’i’ yelh ’un’s tl’uw’ nem’ ’i’mush.
Only the ones that are invited…

(90) tun’a kweyul, ’i’ nuw’ ts’elhumutum ’ul’ kwus ni’ kwthu mi’mulhu.
Today, they just hear about it.

(91) ts’uhwle’ ’i’ ’uwu ni’us stl’eshun’.
Sometimes, they are not invited.

(92) ’i’ nem’ ’uw’ luts’utum thu leum’.
The house is filled.

(93) ’uw’ t-hw ’uwu te’ ’ul’ ni’ shxuxitss tthu ni’ stl’eshun’.
You cannot find the ones that you invited.

(94) kwun’a wulh hith hayulh ’uw’ nem’ tthu ni’ yu tl’itl’eshun’ suw’ yu qwaqwul’s ’u tthu mustimuhws ni’ yu tl’i’tl’eshutus.
Long, long ago, they had one person to go to the people and invite them.

(95) m’i ch tse’ tth’ihwum ’e’wu ’u kwthu… suw’ qwul’qwul’s ’u tthu syaaysth.
[They asked them to] please come, and then they were told what the work was about.

(96) ha’ ch ’uwu ni’uhw stl’eshun’, ’i’ nem’ ch tus ’i’ ’uwu kws ’um’ut-’stamut. ni’ ch ’uw’ t-hw lhxilush ’ul’.
If you were not invited, then when you arrived at a longhouse, they would not show you where to sit.

(97) nilh niilh sht’este’wut tthu… sht’es kws kw’am’kw’um’s tthu s’ul-hweentstulh.
That was how our Elders were.

(98) ’uwu kws xuys kws ’imushstuhwus kwthu sqwals.
Our foreparents were very powerful and always confided in one another and got the work done.

(99) tun’a kweyul ni’ tst st’e ’u kw’ xuxuy’ kws qwaltst ’u kwthu na’nuts’a’ mustimuhw.
Today, we will not go to our relatives to discuss what had to be done.

(100) ha’ ch ni’ tuw’ xuyt kwthu na’nuts’a’ ’i’ ni’ nan ’uw’ hwu qul ’un’ sne.
If you so much as yell at one person, then you are blacklisted or have a bad name.

(101) nilh kwu’elh ni’ nush yath tl’uw’ nu shhwiyaam’ tthey’ snuw’uyulh.
This is what I am always telling everyone about that teaching.

(102) ’u kwutst ’uw’ huytul ’ul’ ’u tthu nu smuneem’ ni’ ’u tthu lhumlhumul’uts’.
I take the opportunity when we are by ourselves at the longhouse at Clemclem.

(103) ’i’ ni’ tst tuw’ wi’wul’ut tthey’ snuw’uyulh.
I bring the teaching out.

(104) ’uwu te’ n’an ’uw’ tl’e’ nu shts’hwat kwthey’.
I cannot say any more.

Canoe Races (starts at 9:35)

(1) nu stl’i’ kw’unus tl’uw’ yu qwul’qwul’ ’u kwthu sht’esulh kws yu te’ti’tst.
I want to talk about the canoe races, the way it was when we raced.

(2) ni-i-i’ wulh hithulh ni’ ’un’ ’un’ehw kwunus ni’ulh te’ti.
I have been retired from racing for years now.

(3) ’i’ kwunus ni’ulh te’ti’ ’i’ ’uwu kwunus lumnuhw tthu ni’ ts’elhumuteen’.
At the time I raced, I did not see what I just heard about.

(4) ’uwu tsun p’e’ ni’un’ yu lumnuhw kwu ni’ yu sul’uthut-s.
I did not see this, what they did.

(5) kwthu nu stutiwun ni’ yuhw qul’qe’lum’.
My nephews—how unfortunate—how they hurt each other.

(6) ni’ ’utl’ pestun; qw’aqwutul – tl’lim’ ni’ ’uw’ xilux.
How they battled in hitting one another, in the United States.

(7) ’i’ ’uwu tsun ni’ ’un’ yu lumnuhw tthey’ kwunus ’i’ te’ti’.
I did not experience [this] when I used to participate in the races.

(8) ’uw’ thu’it p’e’ ni’ teti’ mustimuhw ’i’ ’uwu te’ ni’ ’un’s sye’yu ’u kwun’s ni’ ’un’ yu te’ti’.
This is very true: when racing, you do not have friends.

(9) ’i’ ’uwu te’ thulh kws wil’s kw’ st’e’ ’u tthey’.
Nothing like that ever happened, though.

(10) ha’ ni’ yu stutastul’ tthu sunihwulh ’i’ yu qwaqwul’ulh kwu nu si’lu.
In those days, if the canoes were side by side, my grandfather always warned us.

(11) “’uwu ch ’e’tl’qtuhw tthun’ sq’umul’, ’uw’ yu sqwuqwisstuhw ch.
“Always keep your paddle in the water.

(12) ha’ ch m’i ’utl’qt tthun’ sq’umul’ ’u kwus yu stutastul’ tthu sunihwulh, ’i’ skw’ey kwun’s tl’e’ nem’ hun’nuw’nuhw tthun’ sq’umul’.
If you so much as stop or take your paddle out, it will be impossible to paddle again.

(13) ’uwu ch kwu’elh ’e’tl’qt-hw tthun’ sq’umul’.”
So, do not take your paddle out.”

(14) tun’a kweyul ’i’ ni’ wulh nilh nuw’ hwu huy’tuns tthu sq’umul’.
Today, their paddle is used for their weapon.

(15) nanulh ’uw’ ’uwust-hwus tthu s’ul’eluhw tthu st’e’ ’u tthey’.
Our Elders never allowed this, the way it is done today.

(16) kwthu ni’ yu hunum’ust-hwus tthu nu sqe’uq.
What my cousin talked about.

(17) sxe’xe’s tthu sunihwulh.
It was taboo for the canoe.

(18) skw’ey’ulh kwun’s hakwush kw’ qul shqwaluwun hwu nem’ ’u tthey’ kwun’s ’ula’ulh ’u tthu snuhwulh.
You cannot be arguing or have bad feelings when you are going to be on the canoe.

(19) nilh kws n’an ’uw’ xe’xe’ tthu sunihwulh xpey’.
The cedar canoe is considered very sacred.

(20) nilh ts’u hay ’ul’ ’uw’ulh kw’am’kw’um’ ’u tun’a tthu xpey’.
Red cedar is very powerful.

(21) nilh ni’ ha’kwushut ni’ ’u tthu thi leum’, qequns tthu thi leum’.
It is used in the longhouse, the posts in the longhouse.

(22) ni’ yu qwulstum tthu xpey’ ’i yelhs thuytewut thu thi leum’.
Our foreparents prayed before they started to build the longhouse.

(23) mukw’ stem ni’ shhwhakwushewut ’i’ nuw’ yu qwaqwul’stum’.
Everything that was made, prayers were said first.

(24) nilh kwu’elh sh nans s’uw’ kw’am’kw’um’ulh tthu xpey’ kwun’s ha’kwush.
That is why the cedar is very powerful when you use it.

(25) qux snuw’uyulh ni’ ’u tthey’ snuhwulh.
There is a lot of teaching in the races.

(26) “yule’lum’ut ch tse’ tthun’ snuhwulh ’i’ ni’ tse’ tl’uw’, ’uy’ kws yu le’lum’uthamut.”
“If you are cautious about using your canoe, then in return it will reward you.”

(27) nilh sqwaqwul’sulh kw’unu sil’eelh.
This is what my grandfather told me.

(28) ni’ tsun ’apun ’i’ kw’ xu’athun sil’anum ’i’ tsun wulh ’aalhstelum ’u tthu snuhwulh.
I was fourteen years old when he let me/put me on a canoe.

(29) ’i tsun ’i’ ’u tun’a shts’um’i’nus kwunus ni’ hwu nu’ul’ tey.
I started racing here in Chemainus.

(30) ’alh ’u kw’unu sil’eelh.
I got on with my grandfather.

(31) ni’ tst tl’e’hwun’uq ’u kwthu kw’in sil’anum ’i’ ’u tun’a.
I won every race for many years.

(32) ’i’ nilh ’uw’ sht’es tthu snuw’uyulh kws yu ’i’mushs kws hwuwe’ tst ’alhut ’u tthu snuhwulh.
I heard this teaching before we even boarded [for] the canoe race.

(33) “yula’lum’uthut ch, yu la’lum’uthut ch ’u tthun’ siiye’yu ni’ tse’ ’un’ Shumen,” ’uw’ hayulh sqwaqwul’s.
“Be very careful, be very careful; you will be racing against your own relatives,” that’s all he used to say.

(34) “’uwu nilhus kwun’s hum’akwlhtul’ ’un’sh m’i tey ’i ’u tun’a” nilh tuw’ ’iyus ’ul’.
“You are not to hurt one another in coming to these races.

(35) ’un’ shkw’am’kw’um’ulup ni’ wi’lultuhw.
You will be all the stronger to show how happy you are no matter what happens, lose or win.

(36) ni’ ch t’a’t’athut ’i’ ha’ ni’ ’uy’ kwun’s ni’ t’a’t’athut ’i’ ni’ tse’ ’uw’ yu swi’wul’ ’uw’ ni’uhw wulh ’ushul.
If you follow this, it will show when you race.

(37) tun’a kweyul ni’ ch hun’lhelt. ni’ ch kwunutsust tthun’ siiye’yu.
Then, after the race, you will shake hands with your relatives.

(38) ni’ ch tl’e’wulh hwiiyepuqum’.
Then, you will have good feelings with one another.

(39) mukw’ ’untsu ni’ ’uw’ yu shtutustst ni’ yu ’i’mush ni’ yu ne’nuts’uw’t-hwum’ ’u tthun’ si… ye’yu ni’ teti’iiyulh.”
You will be able to visit, joking with one another; you will be travelling, canoe racing.”

(40) quxulh sunihwulh.
There were many in those days.

(41) sil’ew’ xuthunlhshe’ kwthu nuts’ehw kwu tst ni’ ’utl’ Kultus Lake ni’ tl’uw’ st’e’ kwutst ni’ ’u tthu pestun.
There were forty canoes at Cultus Lake, and it was the same in the United States.

(42) sil’ew’ xuthunlhshe’ sunihwulh ’i’ nilh ’uw’ sht’es kws yu ’imushs tthu sunihwulh.
That is how it was in the races.

(43) ’i’ ’uwu kwus ts’elhumut kw’ st’e’ ’u tthey’ kwus n’an ’uw’ xixul’uxutul’ kwus yu tastul’.
We never ever heard about anything like that, the way they hit one another, as if they were at war with one another.

(44) ’uw’ timuthut ch’ul’ ts’u, nilh sqwaqwul’mutha’mutulh.
Our Elders always said, “Be strong and really do your best,” that was what you were told.

(45) nilh kwu’elh ’ush ni’s tl’uw’ xuxulh nu shqwaluwun hwu nem’ ’u tthey’.
Now, I feel bad about what I heard.

(46) nanulh ’uw’ ’iyusstuhween’ kwunus nem’ hunum’ xi’xlhem’.
I loved going to watch.

(47) ’i’ tun’a kweyul ’i’ ni’ tsun tuw’ hwu stth’atth’us tthu nu shqwaluw’ kw’unus ’i ts’its’elhum’ut tthey’, ni’ sul’uthut-s ’eelhtun, tthu ni’ te’ti’ mustimuhw.
Now, today, it is not the same; my feelings are hurt to hear about this, what they are doing to each other.

(48) nilh tse’ wa’lu kwu’elh ’uw’ sht’es ’ul’ nu sqwal kwthey’. 
That is all I have to say. 

(49) ni’ hay, hay tseep q’a.
Thank you.