GRAMMAR p 21

===begin Grammar p 21===

e-to-ska, ----------his, or her nephew.
he-nto-ska-me, ------my niece.
de-to-ska-me,-------your niece.
e-to-ska-me,--------his, or her niece.
he-yu-gae, ---------my daughter.
de-yu-gae,----------your daughter.
e-yu-gae,----------his, or her daughter.
he-ye-gae, ----------my son
de-ye-gae,-----------your son.
e-ye-gae, -----------his, or her son.
he-nta-kwa,---------my grandson.
de-ta-kwa,----------your grandson.
e-ta-kwa,-----------his , or her grandson.
he-nta-kwame,--------my granddaughter.
de-ta-kwa-me,-------your granddaughter.
e-ta-kwa-me,--------his, or her granddaughter.
he-ye-na,-----------my elder brother.
de-ye-na,------------your elder brother.
e-ye-na, ------------his, or her elder brother.
he-nfu-gae,----------my younger brother.
de-fu-gae,-----------your younger brother.
e-fu-gae,-----------his, or her younger brother.
he-yu-na,-----------my elder sister.
de-yu-na,-----------your elder sister
e-yu-na,-----------his, or her elder sister.

===end p 21===

Lance's Notes for p 21

nephew (c'td from p 20)

e-to-ska, ----------his, or her nephew.
itoska (H/I)
hintosge (today)

The a vs e in tosga/tosge is because the actual
sound is like e in bet; H/I wrote it using a
a and today we use an e, although the sound
is neither a strict a 'ah' or a strict e 'ay' sound

in other words, you don't pronounce it
to-SGAY or to-SKAH
it is supposed to sound more like
to-SKEH
as in hintosge/hintoska
heen-TOH-skeh = my nephew

And remember in Indian usage, you don't refer
to your relative by name, but by kinship.
We do this partially in English.
Most of us say "Mom" or "Dad"
not "Jane" or Joe"
We say "Grandma" or "Grandpa"
not "Bob" or "Sue"
We do say "Uncle Fred" or "Aunt Sue"
Kind of a hybrid form
But in English we call brothers or sisters,
sons, daughters, nephews, nieces
by their given name.
Not so in traditional Indian culture,
where we always address someone
by the relationship they have to us.
Using someone's given name to
address them is not respectful,
the same way calling your Grandmother
"hey Emily !" is not respectful.

niece

he-nto-ska-me, ------my niece.
hintoskami (H/I)
hintosgemi (today)

de-to-ska-me,-------your niece.
ditoskami (H/I)
ritosgemi (today)

NOTE on R, a a reminder: H/I and many others have hear initial r as d,
--because initial r flapped sounds much like a d to English-speakers;
--Ioway r is not the hard r we hear in English, is is like the flapped r
---in Spanish (not the trilled r in Spanish)

e-to-ska-me,--------his, or her niece.
itoskami (H/I)
itosgemi (today)

daughter

he-yu-gae, ---------my daughter.
hiyunge (H/I)
hiyunge (today)

the i is nasalized,
but if I wrote hinyunge, some might be
tempted to pronounce it
hee-NYOONG-ay
instead of the way it should be pronounced
hee(n)-YOONG-ay

de-yu-gae,----------your daughter.
diyunge (H/I)
riyunge (today)

e-yu-gae,----------his, or her daughter.
iyunge (H/I)
iyunge (today)

son

he-ye-gae, ----------my son
hiyinge (H/I)
hiyinge (today)

de-ye-gae,-----------your son.
diyinge (H/I)
riyinge (today)

e-ye-gae, -----------his, or her son.
iyinge (H/I)
iyinge (today)

grandson

he-nta-kwa,---------my grandson.
hintakwa (H/I)
hintagwa (today)

de-ta-kwa,----------your grandson.
ditagwa (H/I)
ritagwa (today)

e-ta-kwa,-----------his , or her grandson.
itakwa (H/I)
itagwa (today)

granddaughter

he-nta-kwame,--------my granddaughter.
hintakwami (H/I)
hintagwami (today)

de-ta-kwa-me,-------your granddaughter.
ditagwami (H/I)
ritagwami (today)

e-ta-kwa-me,--------his, or her granddaughter.
itakwami (H/I)
itagwami (today)

elder brother

he-ye-na,-----------my elder brother.
hiyina (H/I)
hiyina (today)

de-ye-na,------------your elder brother.
diyina (H/I)
riyina (today)

e-ye-na, ------------his, or her elder brother.
iyina (H/I)
iyina (today)

younger brother

he-nfu-gae,----------my younger brother.
hinthunge (H/I)
hinthunge (today)

de-fu-gae,-----------your younger brother.
dithunge (H/I)
rithunge (today)

e-fu-gae,-----------his, or her younger brother.
ithunge (H/I)
ithunge (today)

elder sister

he-yu-na,-----------my elder sister.
hiyuna (H/I)
hiyuna (today)

de-yu-na,-----------your elder sister
diyuna (H/I)
riyuna (today)

e-yu-na,-----------his, or her elder sister.
iyuna (H/I)
iyuna (today)

[end p. 21 notes]

GRAMMAR p 20

===begin Grammar p 20===

[affir]med; as,

He-gka,--------my father.
na-ncae,-------your father.
a-ncae,--------his father.
a-ncae-he,-----the father.
he-na,---------my mother.
de-hu,---------your mother.
e-hu,----------his mother.
he-ntu-ka,-------my grandfather, or father-
-----------------in-law.
de-tu-ka,-------your grandfather, or
----------------father-in-law.
e-tu-ka, ---his, or her grandfather, or
-----------father-in-law.
he-gku-nyae-----my grandmother, or
-----------------mother-in-law.
de-ku-nyae, or de-ku,--your grandmother or
-------------------mother-in-law.
e-kun-nyae or e-ku, --his, or her grandmother,
--------------------or mother-in-law.
he-ntu-me, --------my aunt.
de-tu-me,---------your aunt.
e-tu-me,----------his aunt.
he-ncae-ka,-------my uncle.
de-cae-ka,--------your uncle.
e-cae-ka,---------his, or her uncle.
he-nto-ska,-------my nephew.
de-to-ska,--------your nephew.

===end p. 20===

Lance's Notes for p. 20

He-gka,--------my father.
hingka (H/I)
hinka (today)

na-ncae,-------your father.
nanche (H/I)
nanje (today)

a-ncae,--------his father.
anche (H/I)
anje (today)

a-ncae-he,-----the father.
anchehi (H/I)
anjehi (today)

he-na,---------my mother.
hina (H/i)
hina (today)

de-hu,---------your mother.
dihu (H/I) (r-flap likely heard as a d in initial position)
rihu (today)

e-hu,----------his mother.
ihu (H/I)
ihu (today)

he-ntu-ka,-------my grandfather, or father-
-----------------in-law.
hintuka (H/I)
hintuga (today)

-Interesting that the term for grandfather was also
used for father-in-law- doubtless because as a
term of respect and deference.

de-tu-ka,-------your grandfather, or
----------------father-in-law.
rituka (H/I)
rituga (today)

e-tu-ka, ---his, or her grandfather, or
-----------father-in-law.
ituka (H/I)
ituga (today)

he-gku-nyae-----my grandmother, or
-----------------mother-in-law.
hingkunye (H/I)
hinkunyi (today)

Again, as above, the same term for grandmother
is used for mother-in-law. Be careful not to
read too much into it as anything about age.
It is about respect and deference. But also
remember that our modern culture has a negative
thing about age. Not traditional Indian
culture, which regards age as something good
and to be venerated.

de-ku-nyae, or de-ku,--your grandmother or
-------------------mother-in-law.
rikunye, or riku (H/I) (again, initial r is heard as d)
rikunyi/riku (today)

e-kun-nyae or e-ku, --his, or her grandmother,
--------------------or mother-in-law.
ikunye or iku (H/I)
ikunyi/iku (today)

he-ntu-me, --------my aunt.
hintumi (H/I)
hintumi (today)

de-tu-me,---------your aunt.
ditumi (H/I) (initial r heard as d)
ritumi (today)

e-tu-me,----------his aunt.
itumi (H/I)
itumi (today)

he-ncae-ka,-------my uncle.
hincheka (H/I)
hinjega (today)

de-cae-ka,--------your uncle.
dicheka (H/I)
rijega (today)

e-cae-ka,---------his, or her uncle.
icheka (H/I)
ijega (today)

he-nto-ska,-------my nephew.
hintoska (H/I)
hintosge (today)

de-to-ska,--------your nephew.
ditoska (H/I)
ritosge (today)

And also remember that these terms
are not used the same as in modern
culture. In Ioway culture, there was
no term for "cousin." Everyone fit into
a kinship system that called people
sister, brother, aunt, uncle, mother,
father, grandmother, grandfather. Or
friend, if not related as kin.

Just as a short example-
Using my nephews and niece as an
example, my sister Amber's children
would call me "Uncle", but my sister
Brandi "Mother" or "Little Mother."
Same with Brandi's son.
See, they are the same gender, but
I am not.
Now if my brothers Bryan and Garth
had children, their children would call
me "Father" or "Little Father" as I am the
same gender as their father. But
they would call my sisters "Aunts."
Just a short example that you can't
assume anything.

One more example-
My father's mother, I called Grandma.
Her sisters I would have called Grandma
as well. But her brothers, like Uncle
Marvin Murphy, I would call Uncle.
There was no "great uncle" in the Indian
system.
My dad would have called Aunt Alma
"Mother" because she was his mother's
sister. But he would have called Uncle
Dick or Uncle Marvin, "Uncle."
Because of that, Dad would have called
Pete Fee, son of Alma, "Brother" and
Sharon Fee Denious "Sister." And so
I would call Pete "Father" or "Little Father"
in the Indian system, while in the American
system, he is "Cousin Pete" (Second Cousin).
And don't get me involved in that
"once-removed" stuff!

And of course there are relatives you
really despise or don't want to claim--
those you ignore when possible--
or when not possible to ignore them,
you call by the proper term but with added
coldness when you are stuck having
to talk to them ("Oh. Hello. 'Uncle'.")

But of course in the old days that
didn't happen much, because you
knew your relatives were the only
ones who you could count on, so
there was elaborate means of respect
and making things right when people
hurt each other's feelings. Your relatives
were forever, so you took care of each
other. If you didn't get along personally,
you just gave each other space until
the chips were down.

The word for stranger was the same
as for (potential) enemy; that's why
when you wanted to have peace or
good relations with a stranger, you
adopted them as some sort of kin,
or became a friend with them (which
also meant something deeper than
our present kind of "friend")

===end p. 20===

Changes in the Ioway-Otoe-Missouria Language

As you go through these pages from Hamilton
and Irvin, and compare it to contemporary
examples from scholars like Good Tracks,
Wistrand-Robinson, or even people you
know personally as friends or family, you
will see things that may be different from
each other.

A lot of Ioway-Otoe seems to have had phonological
(sound) changes due to the increasing importance
and use of English, and also probably because of
isolation and eventual differentiation among Ioway
speakers who lived in different areas, some in
Kansas-Nebraska, and others in Oklahoma; some
associating or intermarrying more with Otoe, others
Sauk (Sac and Fox), others white people, and even
other tribes in Oklahoma like Pawnee, Creek, etc.

There has been a long period of drift and
differentiation in this
way, for sounds, spelling, vocabulary, diction.
Sometimes to the point that each extended family
or geographic group has its own "right way" of
talking Ioway or Otoe, and anyone who "talks
different" isn't doing it "the right way."

But the reality is, no one is wrong, it is just that in
isolation and disuse, the language has drifted
in different directions over the last 150-200 years,
sort of like Texas English vs New York English.
Texans and New Yorkers can still MOSTLY understand
and talk to each other... WHEN they want to!

This blog doesn't make any judgements about
what is "right" or "wrong"...it just gives examples
from the past and the present, and you can make
up your own mind about it all. The main thing is,
try to PRACTICE and USE the language to your best
knowledge and ability!

GRAMMAR p 19

===begin p 19===

ployed, according to the number of
the noun., e.g.

jug-ae a-nye-a-kre-kae....I brought the horse
jug-ae wa-nye-a-kre-kae...I brought the horses

11. The particle hju, or kju, is some
times added to nouns to give them
force, or generality, or universality;
and, when used as a conjunction in-
stead of ku, it shows that the noun is
plural: as,

wa-nu-ncae,..........an animal
wa-nu-ncae-hju,.....animals, all kinds of animals
wa-je-kae,.............a person,
wa-je-kae-hju,.....all, or different kinds of
...............................persons.
cae-fka.................a cow.
cae-fka-hju..........various kinds of cattle.
he-yeg-ae-ku,........my son.
he-yeg-ae-hju,.....my sons.

12. Words denoting kindred undergo
a change, which, in most instances, is
effected by prefixing one of the
fragments of the personal pronoun
which also indicates the person of
the noun of which the relation is affir-

===end p 19===

Lance's Notes for p. 19

SHUNGE ANYIKRI KE



jug-ae a-nye-a-kre-kae....I brought the horse

shunge anyikri ke (H/I)
Sunge/shunye anyigri ke (today)

jug-ae wa-nye-a-kre-kae...I brought the horses

shunge wanyikri ke (H/I)
Sunge/shunye wanyigri ke (today)

Good Tracks' 1992 Dictionary has for "bring" (brought):

agu; anyigu = bring (v.t.)
anyaji = bring; arrive having (v.)
agu = bring back; get back (v.t.)
anyigri = bring back home (v.t.)

One sees that Hamilton-Irvin's examples
specifically meant:

Shunge anyigri ke. = I brought the horse back home.
Shunge wanyigri ke, = I brought the horses back home.

So one could then it seems one can make the
following sentences,
combining the information from both
Good Tracks (1992) and Hamilton and Irvin (1848)
--and recall in Ioway-Otoe
that present tense and past tenses are said the same
way, in many instances:

Shunge agu ke. OR Shunge anyigu ke.=
I am bringing the horse back home.
I brought the horse back home.
I bring back the horse.
I brought back the horse.
I get the horse back.
I got the horse back.

Shunge wagu ke. =
I am bringing the horses back home.
I brought the horses back home.
I bring back the horses.
I brought back the horses.
I get the horses back.
I got the horses back.

Shunge anyigri ke. =
I am bringing the horse back home.
I brought the horse back home.

Shunge wanyigri ke. =
I am bringing the horses back home.
I brought the horses back home.

Shunge anyaji ke. =
I arrive bringing the horse.
I arrive having brought the horse.

Shunge wanyaji ke. =
I arrive bringing the horses.
I arrive having brought the horses.

It is good to practice making your own
sentences in as many different acceptable
forms as possible. That is an ESSENTIAL
part of learning a language. You want to
be able to make your own sentences as
needed, rather than just parroting the
sentences of another!


-XSHU

hju (hshu) / kju (kshu) = -xshu

This is a suffix meaning "all kinds of"
and sometimes acts as a plural indicating
a sense of uniqueness to each "thing"
when used as a plural, as when speaking
of "sons" in H/I's example.

Good Tracks (1992) gives -hsu from Hamilton as
"about (more/less)" and "all kinds of";
Related words from GT include:

ikirara:an adjective and verb meaning "mixed;
different kinds of; of different kinds (colors, etc.)"

ikihi: "to mix things together" (see the causative -hi?)


WANUNJE / WANUNJEXSHU



wa-nu-ncae,..........an animal
wanunche (H/I)
wanunje (today)

wa-nu-ncae-hju,.....animals, all kinds of animals
wanunchehshu (H/I)
wanunjexshu (today)

Trying our own sentences, one
might then say (and let's
use an example as a woman would say it):

Wanunje ada ki. "She sees an animal."

Wanunjexshu ada ki. "She sees all kinds of animals."


WANSHIGE / WANSHIGEXSHU



wa-je-kae,.............a person,
washike (H/I)
wanshige (today)

wa-je-kae-hju,.....all, or different kinds of
...............................persons.
washikehshu (H/I)
wanshigexshu (today)

Examples of sentences (woman's form):

Wanshige hu ki. "A person is coming."

Washigexshu hu ki. "All kinds of people are coming."


CHEXGA / CHEXGAXSHU




cae-fka.................a cow.
chethka (H/I)
chexga (today)

che-thka = "buffalo-white" =
"cattle" (domestic cow)

Note that the sound has shifted from the
"th" sound to the "x" (as in German aCHtung)
over the last 150 years. You will also
find older examples of "sh" or "s" in the same
place, as in the famous example of
Mahaska /Mahashka (old form of "White Cloud")
Now, it then became Mahathka, and now
Mahaxga (Mahaxka). None of the meaning
has changed, it is just a phonological change
such as all living languages sometimes go through.
See the next post for a note about this!

cae-fka-hju..........various kinds of cattle.
chethkaxshu (H/I)
chexgaxshu (today)

Examples of sentences:

Chexga anyi ki.
"He has a cow." OR
"She has a cow."

Chexgaxshu anyi ki.
"She has all kinds of cattle."


HINYINGE / HINYINGEKU / HINYINGEXSHU



he-yeg-ae-ku,........my son.
hiyingeku (H/I)
hinyinge (my son) (today)
Note the form has changed since
H/I's time, with the "ku" sound
dropped in this singular form.

he-yeg-ae-hju,.....my sons.
hiyingehshu (H/I)
hinyingexshu (today)
Again, not used today, but you can
see it could come in handy, when
speaking of your sons as
different individuals (and
wouldn't that generally be the case?)

Je'e hinyingeku ki. "This is my son."
or just
Je'e hinyinge ki.

Je'e hinyingexshu ki.
"These are my sons." (Implying their
individuality and unique natures.)

GRAMMAR p 18

===begin p 18===

3 --By adding a pronoun in the possessive
case.

NOTE. Nouns expressive of kindred, or relation, are
exceptions to this rule.

V.
OF NUMBER.

9 --The number of nouns is indicated,
not by a change in the noun, but by
the singular, or plural form of the
verb, or, of the fragment-pronoun
used in its conjugation. as,

ma-he cae a-rae-kae,----here is the knife.
ma-he cae a-rae-nyae-kae, here are the knives.
fe-gae a-rae-kae,------ it is a squirrel.
fe-gae a-rae-nyae-kae, -they are squirrels.
mu-ncae e-ya a-ta-kae, --I saw a bear.
mu-ncae wa-ta-kae, ---I saw (several) bears.
e-ce-nce-gae he-gke-cae-
kae, ----------------my child is dead.
e-ce-nce-gae he-gke-cae-
nyae-kae, -----------my children are dead.

10--If the noun is in the objective case,
then the singular, or plural form of the
fragment-pronoun, by the help of
which the verb is conjugated, is em-

===end p 18===

Lance's Notes on p 18

MAHI



ma-he cae a-rae-kae,----here is the knife.

mahi che are ke (H/I)

mahi je'e are ke (today)=

mahi (knife) + je'e (this(here)) + are (is)+
ke (statement of fact)

ma-he cae a-rae-nyae-kae, here are the knives.

mahi che arenye ke (H/I)

mahi je'e arenye ke (today)=

mahi (knife) + je'e (this(here)) + arenye (are)+
ke (statement of fact)

THINGE




fe-gae a-rae-kae,------ it is a squirrel.

thinge are ke (H/I)

thinge are ke (today)
(thinge = THEENG-eh or THEENG-ay)

thinge (squirrel) + are (is) + ke (statement of fact)

Today's materials indicate thinge is used by the
Otoe, while Ioway use thinye; this seems
to be an interesting change from H/I's time

fe-gae a-rae-nyae-kae, -they are squirrels.

thinge arenye ke (H/I)

thinge (or thinye) arenye ke (today)

Thinge/thinye also means "tail";
it makes sense that the squirrel would
have been named based on its most
obvious feature! In this case, thinge refers
to tree squirrels rather than ground squirrels.
There are two native tree squirrel species for Iowa
and the midwest, the Eastern Gray Squirrel
(Sciurus carolinensis) (top) and the
Fox Squirrel (Sciurus niger) (bottom).

MUNJE




mu-ncae e-ya a-ta-kae, --I saw a bear.

munche iya ata ke (H/I)

munje iyan ada ke (today)

munje (bear) + iyan (a/one)
+ ada (I see/saw) + ke (statement of fact)

mu-ncae wa-ta-kae, ---I saw (several) bears.

munche wata ke (H/I)

munje wada ke (today) or
munje adanye ke

munje (bear) + wada (see more than one)
+ ke

I have heard more people use the regular
form of adding -nye to the verb; apparently
ada was once an irregular verb with a special
verbal form, wada...interesting.

The black bear (Ursus americana) (top photo)
was the main species of bear in Iowa's woodlands.
The plains grizzly bear (Ursus arctos horribilis) (bottom)
extended as far as Iowa before the contact
period. Their claws have been found in
Oneota archaeological sites. Some believe
the claws were indications of trade, but folklore and
tradition indicates the Ioway were familiar
with the grizzly bear, and distinguished the
grizzly from the black bear.

The Ioway term for grizzly bear is mahto
(compare Winnebago: macho (yep!), Omaha
monchu, and Dakota mato). The Ioway term
for black bear is munje (compare Winnebago
hunj(a) and Omaha wasabe "something black").


ICHINCHINGE



e-ce-nce-gae he-gke-cae-
kae, ----------------my child is dead.

ichinchinge hingke che ke (H/I)

ichichinge (child) + hingke (my) +
che (dead) + ke (statement of fact)

-compare->

ichichinge mintawe ch'e ke (today)

ichichinge (child) + mintawe (my) +
ch'e (dead) + ke (statement of fact)

Here we see a shift from a specialized
term of possession through kinship
"hingke" which was lost over time and its
replacement by the generalized term
for possession "mintawe".

e-ce-nce-gae he-gke-cae-
nyae-kae, -----------my children are dead.

ichichinge hingke chenye ke (H/I)

ichichinge mintawe ch'enye ke (today)

The word "dead" is ch'e, and as they said
earlier, H/I used an abbreviated system that
did not mark all the sounds less familiar
to English-speaker's ears, such as the
glottal stop. Yet there is a profound difference
between che "buffalo" and ch'e "dead."

You can try to remember:

che ch'e ke. --"It is a dead buffalo."

But this last example is very sad and odd...
that the missionaries would use the example
of "Ichinchinye hingke ch'enye ke."
"My children are dead." But considering
the times, the wars, and the disease epidemics,
it must have been heard too often.

GRAMMAR p 17

===begin p 17===

wa-je-kae-me, ----a female person.
Pa-hu-cae, -------an Ioway man. [w/ handwritten note: "dusty nose"]
Pa-hu-cae-me, ----an Ioway woman.
cae, -------------a buffalo.
cae to-kae,--------a buffalo bull.
cae-me, ----------a buffalo cow.

NOTE. In words of this class, where the feminine
termination "me", is not added, the noun is under-
stood to be of the masculine gender; or that no-
thing respecting the gender is implied; as,

ta, ------------- a deer.
ju-gko-kae-nye, ---a dog.

IV.
OF CASE.

7 - The nominative and objective cases
are indicated, in most instances by
their position in the sentence (Rules 6
& 7.)

8 - The possessive case is known,
---1 - By a change in the verb;
---2 - By the introduction of a par-
------ticle denoting possession; (Rule
------4th) or,

===end p 17===

Lance's Notes for p. 17

Note that the discussion on this page began
on the previous page (p. 16), so we continue:

wa-je-kae-me, ----a female person.
washikemi (H/I)=
wanshigemi (today...)
BUT this word is not
used today; instead, hinage "woman" is used.
Kind of interesting that wange survived for man
(today's Ioway uses wanye as well) and wanshige
for human being/man....But only hinage remains
for woman and female human being.

Pa-hu-cae, -------an Ioway man.
[w/ handwritten note: "dusty nose"]
Pahuche (H/I)=
Baxoje (today)
We discussed this one before; but it was interesting
that "m dusty nose" was added in tight, old-fashioned
handwriting in the Google copy

Pa-hu-cae-me, ----an Ioway woman.
Pahuchemi (H/I)
Baxojemi (today)




cae, -------------a buffalo.
che (H/I)
che (today)

cae to-kae,--------a buffalo bull.
chetoke (H/I)
chedoge (today)

cae-me, ----------a buffalo cow.
chemi (H/I)
cheminge (today's usage uses the full
suffix -minge as indicated on the earlier page
for female animals)



ta, ------------- a deer.
ta (H/I)
ta (today)

ju-gko-kae-nye, ---a dog.
shugkokenyi (H/I)
shungk'ukenyi (today)
shungka (dog) + ukenyi (normal/usual/everyday kind)



Shungk'unkenyi on the left... Udwayinge on the right :-)

===end p 17 ===

GRAMMAR p 16

===begin p 16===

III.
OF GENDER.

4. There are three ways of distin-
guishing the genders of nouns,
First; By the use of different words,
as,

wa-gae,------------a man.
he-na-a-gae--------a woman.
e-nro,-------------a stone.
e-cen-to-eg-ae, ----a young man.
e-ce-hme-eg-ae,----a girl, or maiden.

5. Sec'd; By the addition of to-kae, sig-
nifying a male, and meg-ae, a female.
as;

ju--gae,-----------a horse.
ju-gk'-to-kae, ------a stallion
ju-gk'-meg-ae,------a mare.

NOTE. It will be seen that these are contractions
for ju-gae to-kae a stallion, and ju-gae me-gae a
mare: and so in other examples. (P. 14. 2.)

6. Third; By adding to words of the
masculine gender the feminine termi-
nation me, as,

wa-je-kae, --------a person, a man.

=== end p. 16 ===

Lance's Notes for p. 16

Gender is distinguished by three ways.

1. Different words for different genders:

wa-gae, ---a man,
wage (H/I)
wange (today)


Mahi (Knife), an Ioway man

This shows the difficulty of both Ham-
ilton and Irvin's system, and that of
today.

And now, I will self-indulge a pet peeve
in learning Ioway...a short rant on how
to write Ioway-Otoe:
PROBLEMS IN IOWAY-OTOE
ORTHOGRAPHY
(orthography = how sounds are represented
by a writing system)

In wage/wange, the "a" should be nasalized,
and H/I did not show that in their orthography.
Their orthography would result in saying
WAH-gay (wage). Someone unaccustomed
to the system might even say "wage" as in
"hourly wage"!

Today's orthography denotes the nasal-
ization of a noun by putting an
"n" after the "a," as in "man" which would
be said "MAH" with a nasal tone to the "a".
Again, a modern person might be tempted
to say "man" as in "a male."

It gets even worse if there is an NG
(as in song) sound right after the nasalized
"man" as in mange "chest"--
is it MAHNG-ay
or MAHNG-gay?

Here, is wage/wange/wannge:
WAH-gay = wage (today)
WANG-ay = wange (today)
WAHNG-gay? = wangge (today)

You see the problem. Without a specific
way to show the "a" is nasalized, and
a special character for the NG sound
(1 character), things are not as efficient
as they could be.

If one uses "an" to show the "a" is nasalized-
If one uses "ng" for
the NG sound in "song"-
and the "g" for the
sound in "goat"-
Then you would have
"wanngge" for WANG-gay.
Using linguistic notations
would only require 5 letters for the same word.

Oh well, we could wish for the moon
too, because people resist using
"odd-looking letters"...plus one cannot
show the special linguistic orthography
on the average Internet system anyways!

Ok, now back to Hamilton and Irvin...


Kunzayami (Circling Above), an Ioway woman

he-na-a-gae--------a woman.
hina'age (H/I)
hinage (today) - It's interesting that
Hamilton and Irvin have an extra "a" in
there, which seems to indicate a glottal
stop was once a part of the word, but
had disappeared between 1848 (when
H/I published their work) and the 1930s
when Gordon Marsh did his fieldwork.

(Oh yeah... I forgot to tell you. Although
William Whitman gets the credit for the
Ioway-Otoe linguistics published in 1947,
the fieldwork was actually done by Gordon
Marsh in the 1930s...I have compared
Marsh's notes with the Whitman article,
and they are verbatim...OUCH...but that's
another story...)



This is Pilot Rock, an important landmark
in northwest Iowa, near Cherokee and
overlooking the Little Sioux River, used by
the Ioway, Otoe, and other tribes in
pathfinding across the prairie.

e-nro,-------------a stone.
inro (H/I)
inro (today) (the "i" is nasalized, so
EEN-ro...remember the "r" is not like
the English "r" but more like the flapped
Spanish "r", not the trilled "r")


An illustration of four kids at a powwow for a children's book, by Lance Foster

e-cen-to-eg-ae, ----a young man.
ichintoige (H/I)
(ee-cheen-to-ee-gay)
ichindoinge (today) = a boy, up until puberty
(ee-CHEEn-doh-eeng-ay)

e-ce-hme-eg-ae,----a girl, or maiden.
ichihmi'ige (H/I)
(ee-CHEE-hmee-eeg-ay)
ichiminge (today) = a girl, up until puberty
(ee-CHEE-hmeeng-ay)

Do you see some of the subtle differences
that seem to represent changes in
pronunciation over the last hundred and fifty
years?

One more sound to highlight here that
Hamilton and Irvin did not mark as a separate
sound, but that they did mark in this word,
and which continues as a separate sound in today's
Ioway-Otoe. That is the sound HM in
ichiHMinge "girl." It is not a sound I have
heard in any of the other languages I have studied.

In Ioway "r" is like Spanish "r" in "pero" (but), and
in Ioway "x" is like the "ch" sound in German "achtung!"
(attention!)..but there are sounds in Ioway-Otoe that
are unique in my experience. One of them is the
HM sound... it is made by saying the "mmm" sound
while expelling air through the nostrils. For real.
You can hear it in "sahma" (SAH-hma) = seven.
There is also a version for N, as in HN. You can hear
it in HNye.. future tense:
hamanyi = "I walk"
hamanyi hnye = "I will walk"

2. Gender is also indicated in at least some
animals by adding:

to-kae, added to indicate a male
toke (H/I)
doge (today)

meg-ae, added to indicate a female.
mige (H/I)
minge (today) (MEENG-ay)

SO...

ju--gae,-----------a horse.
shuge (H/I)
shunge --
But today's forms are interestingly:
Otoe= sunge (SOONG-geh)
Ioway= shunye (SHOON-yeh)



ju-gk'-to-kae, ------a stallion
shugk'toke (H/I)
shungdoge (today) (SHUNG-doh-geh)
(From ju-gae to-kae = shunge+doge)

ju-gk'-meg-ae,------a mare.
shugk'mige (H/I)
shungminge (today) (SHUNG-meeng-eh)
(From ju-gae me-gae = shunge+minge)

3. Add to the end of words indicating
a human male, the suffix -me (-mi)

wa-je-kae, --------a person, a man.
washike (H/I)
wanshige (today)
Note that there are two words for "man"
so far: wange and wanshige

This example continues on the next page (p. 17)
where H/I give the example of wanshigemi,
"female human being," a word not in use today.
We will look at this in the notes for tomorrow.