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Black Hills Claim by James Shoulderblade

04 Apr

Black Hills Claim

by James Shoulderblade

nánéehove Náhkȯheo’émȯxe’eha. naa navóohestonasėstse naa nésenéhasėstse,
I am Bear Soles. My relatives and my friends,

tšéške’e nétao’sevá’nėhóhta’háovatsenovo namėšéme, Héna’e tséohkėhestoestse I’m going to tell you a little about my (great) grandfather, Swan, as he is

nȧháóhe tséhnėxhéseaseōhtsėse tséhméhaa’éevo’ėstanéhévévȯse é’ome’táá’e
called where he left from where they had been living beyond the Missouri River

nȧhéstó’e tséhnėxhéseaseohtsevȯse tséhnėxhó’eohtsé’tomevȯse é’omē’ta
that is where they left from when they came to the Missouri River

tséohkevá’nėhetȧhtomónéto hapó’eveta tséohkėhetóhta’haoo’ėse namėšéme Ma’xemó’ėsa’e
the way I heard it likewise what my grandfather, Big Calf, told

éhmé’ovósesto ma’e’óono. násáahéne’enóhe tséohkėhešėtsėhésevéhe nėhéóhe,
He (Swan) found red pipestone. I don’t know the Cheyenne name there,

“Pipestone” éohkėhestánóvo vé’h’o’e. nėhéóhe móhmé’ovȯhevóhe ma’e’óono. naa
Pipestone (Minn.) white people call it (now). That is where he found red

hétsetseha oha no’ka nátaévȧho’eōhtse nátaévėhévé’hóómo néhe ma’e’oo’o pipestone.
And now I’ve only been there once I went to see this red pipestone

tsé’ȯhkeménoese tsé’ȯhkemonéstovėse. naa tsénétȧhese vo’ėstaneo’o nėhéóhe
where they dig for (it), where it is taken (for use). Some other people there

éhotsévoomovo. Tsétsėhéstȧhese ésáahotsévoomóhevo. naa nėhe’še profited (from it). Cheyennes are not profiting (from the pipestone). And then
tséhne’aseōhtsėse -hóxoveōhtsėse é’ome’táá’e nėhéóhe móssé’to’tsėhevóhe háesto.
when he left, -came across the Missouri many of them stayed there. They would

mó’ȯhkeová’kėhó’e’óvȧhtsėhevóhe ȯhvévȯhévosėstse móhnėhvovóevévȯhehéhe Héna’e.
leave in small groups when they broke camp Swan was the first to break camp.

móhmȧhtóhtȯheomenėhéhe. naa móhnėxhóxoveehehéhe é’ome’táá’e.
There were ten lodges. He crossed the Missouri.

móhnėstsėhešeaseohtsėhéhe Mo’ȯhtávo’honáéva.
He came towards the Black Hills.

naa nėhéóhe tséstaéeho’eohtséto nȧháóhe Pipestone, nėhéóhe And when I went to Pipestone, we came

náne’évatsėhe’ȯhtséme Freeman tséohkėhestohe, nėhéóhe náho’háéne vé’ho’e.
back to Freeman (South Dakota) as it is called, there a whiteman gave us lodging.

nátȧhévoo’sėhaenóne tséhnėxhámȯhtséhnėse Héna’e. ésó’éemaenéma’óneóeo’o
He went to show us where Swan camped. There is still a circle of

ho’honáeo’o hevéenóvevóho tsévé’šėho’homēvȯse. naa nėhéóhe
stones where they used to hold down their lodges. And there

móhno’eamóneo’hohevóhe ho’honaa’o héna’e tséhešėtováese. éhnėstsėheta’éšemovo
he also formed those rocks in the shape of a swan. His (Swan’s) head is facing

mo’ȯhtávo’honáéva tséhnėstsėhe’ȯhtsēvȯse. naa nėhéóhe
towards the Black Hills where they were heading. And the next group would

móhne’ȯhketóehámȯhtsėhnėhevóhe, mó’ȯhketȯhko(mȯhe)ohtsėhevóhe tséameehese
camp in the same place, they came in small groups, the travelers

tsénėsts’ėhese Mo’ȯhtávo’honáéva. nėhe’xóvéva móhvéhonevėhéhe héna’e.
that were coming to the Black Hills. At that time Swan was chief.

móhnėhvovóeohtsėhéhe. naa nėhéóhe tséhnėxho’eohtsėse Mo’ȯhtávo’honáéva nėhéóhe
He took the lead. And when he came to the Black Hills that’s where they

mó’évȧhehevóhe. tsé’éšemá’sėho’eehevȯse nėhéóhe, nėhéóhe stayed. When they all got there, the rest of them all came and

móhnėšeéeaméevȧhehevóhe nėhéóhe. naa tsé’éeohtsévȯse nėhéóhe Háeohémahpe
they all stayed there. When they were roaming around there Rapid Water (Rapid

tséhestohe nėhéóhe véhonema’kaeta nėhéóhe móhmé’ȯhéhe Héna’e. naa móhmonėhéhe,
City), as it is called, Swan found gold there. He picked it,

mó’éto’éhohéhe, mó’á’keoestsėhéhe mé’ėškónėhéva. naa móstatsėhe’ȯhtsėstsėhéhe,
he put it in (a sack), he tied it up in a buckskin (sack). And he took it over

nėhéóhe móxho’ta[hanéhe hohtóvamȧheo’o. móhno’ka’éhanéhe, “post” éohkėhestánóvo
there, there was a store. There was only one, “post” they called it

nėhe’xóvéva. v’e’hó’e mó’ȯhkemóheehéhohtóvȧhevóhe nėhéóhe mésėhestȯtse héovȧtse
at that time. White people all traded there, food, they traded different

mó’ȯhkėhešėhohtóvȧhevóhe. netao’o hová’éhe mó’ȯhkėho’táhanéhe. nėhéóhe
things. There was everything. He took

móstȧho’eohtsėstsėhéhe naa móhe mó’éema’xemétaehéhe hová’éhe tsého’aese. naa
it (gold) there and he was given whatever he wanted. And he (storekeeper)

héne móxhėstanȯhéhe véhonema’kaeta. naa móstaohkeévȧhósenó’otsėstsėhéhe ta’se
took the gold. And he would go back for (whatever), like

heva tséhe’xovėhóseo’hémeotsėse móstaohkėhósenó’otsėstsėhéhe hová’éhe
whenever he ran out (of something), he would go back again for whatever

tséo’hémeotséto, ma’aetanó’ėstse, vé’ho’émaahóts(ėstse), hoemaho, he had run out of, guns, shells, blankets,

móstaohkėhósevé’šėhéhohtóvȧhenōtse héne véhonema’kaeta.
he would trade for them with that gold.

naa hétsetseha ta’se námé’anone, éohkėhevoone nótseo’o, hámó’ȯhtse
And now like, “We found it”, other tribes say, just like

Ho’óhomó’eo’o éhósenėhésesto. Ho’óhomó’eo’o émé’ánóvo véhonema’kaeta,
the Sioux they say the same thing. The Sioux found the gold,

náohkėhetȧhtómóne.
I have heard.

naa ééšemá’sėhováneeheo’o ma’háhkėseho tsénėšėhéne’enose tséhešemé’o Héna’e
And the old people are all gone who knew that Swan was the one that found

héne véhonema’kaeta. naa héá’e émae’évėhó’ta mȯxe’ėstoo’o tósa’e tsé’amesėše
that gold. And maybe there could be a paper somewhere where it is written

Héna’e tséhešemé’o héne véhonema’kaeta.
that Swan found this gold.

naa tsé’éšemé’o héne véhonema’kaeta éhma’xėho’a’éotsésesto vé’hó’e.
After he found this gold white people swarmed in.

éhma’xenȯhtse’ánóvȯse véhonema’kaeta. éstȧsó’hoveasemȧhóesesto nėhéóhe “Rapid
They came looking for gold. It developed into a town there, “Rapid

City” hétsetseha éhestohe. éstȧsó’hovėháo’óeo’o vé’hó’e.
City”, it is now called. The white people developed into a big city.

naa tsėhéóhe néo’ha’enánone héne hotsévatanohtȯtse mo’ȯhtávo’honáéva
And here we missed out on that claim in the “Black Hills”,

tséhestohe, tséhvé’hestanomátse tsėhéóhe hotsévama’kaeta. tséhvé’hestanomátse
as it is called, because we took here the claims money. When we took that

nétaomenėhpo’a’ó’tsenone. nėstotsévatanóhtanone,
we blocked it ourselves. It was our claim,

néxȯhmé’tomónenone nėhe’xóvéva. mȧhtonóohtomáse tséháestoha ma’kaeta,
we were given a choice at that time. If you (pl.) would wait for bigger money,

nėstsetonóóhtánóvo, éxhevoo’o ho’emanéve’ho’e nėhe’xóvéva tséxhotséonaohe. naa
you could wait for it, said the lawyer at that time when it came to a vote. But

móxhoháo’ȧhéstovėhanéhe ma’kaeta tsétȯhkomoha. hená’haanéhe
we really wanted the money that wasn’t much. That was

tsévé’šeonénėxȯhomónétse, “per capita” tséhestohe tséve’šemétanétse our payment, “per capita”, as it is called, by which the claims money was

hotsévatanóma’kaeta.
given to us.

naa vé’tonóohtomátse nėhéóhe émėhno’ane mo’ȯhtávo’honáéva, ___?__ háesto
And if we had waited the Black Hills (claim) would have been included,

ma’kaeta némėhvé’šeonénėxȯhomónenone, émėxháestoha hotsévatanóma’kaeta. naa __?__
we would have gotten a bigger payment, the claims money would have been

hétsetseha násáa’évatónėše- naa oha mȧhtónėšėhó’xėstananétse
much more. And now we can’t– but if we can be included somehow

tsésó-nėhéóhe-hotsévatanose mȧxhó’xėstanáétse oha nėstsenėhešeésto’e’otsema
by those who are still holding claim if they include us that’s the only way we

nėhéóhe hotsévatanóhtóva mo’ȯhtávo’honáéva.
can get in there on the claims to the Black Hills.

hena’háanéhe náéenėhešėhéne’ena héne mo’ȯhtávo’honáéva tséhestohe,
This is what I know about the “Black Hills”, as it is called,

tsé’évėhotsévatonóhtove. hena’háanéhe nétavá’nenėhešemé’ėstomévatsénóvo.
the claim. This is all I’m telling you about.

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Posted by on April 4, 2013 in CHEYENNE LANGUAGE

 

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