Closed Captions Audio Described

Bernice Moffett, a Nez Perce elder and 10-year member of the Elder Circle, discusses efforts to preserve the Nez Perce language through dictionary work and simplified spelling systems taught in schools from Lapwai to Orofino. She also addresses the Elder Circle's work reclaiming place names, teaching naming ceremonies and protocols, and helping younger tribal members—including those of mixed tribal descent—understand their cultural heritage and identity.

Transcript

0:17 And ladies and gentlemen, at this time, I'd like to introduce our presenter. And since she won't have very much time, I'm gonna make my introduction short and sweet. And uh we have with us, Bernice Moffett, who is an elder and this is entitled to visit with an elder. So at this time, let's please make her welcome
0:44 first. Let me apologize for being late. We were uh were coming down and it seemed like everybody was uh following the speed limit for a change. And then uh so we were following these big trucks that were slow. The um the thing that I would like to share with you this morning is on this afternoon is the uh
1:10 a story of the elder circle. We uh the elder circle was organized by Ellen Slick Boo and uh Rick Ellen would the uh why people were fast losing our language. There were a few fluent speakers left
1:31 and then some of our people that uh were real fluent speakers were passing away and we needed to preserve our language. So we uh they organized, we were away from the reservation. But when we came home and my husband was selected to become a part of the group. Well, when uh
1:56 he had a slight stroke, so he decided that he better not try to do this anymore. So when I went in to resign for him, then they elected me to fill his position. So I've been on the committee for the past 10 years and they, uh our order of work has expanded.
2:20 We were interested in uh trying to uh bring our language so that the Children could read and that they could write it Dr Haru Aoki
2:36 with a number of our elders uh did a dictionary, they worked on it and for several years and it's about that thick. So if you want to carry a dictionary around that thick, uh we have that in our uh reservation.
2:55 But being a linguist, he wrote the language in the way that he heard of it and used the um the signs that he could understand because some of our sound is from down here. Some was from up here. Some are more nasal. So the Children were having difficulty,
3:16 besides our elders were having difficulty with it too. So the elder circle then worked out a simplified way by using some of those. So we uh we had this uh
3:33 starting our own way of spelling. We've been fortunate that uh LC saw that this was going to be something that needed to be expanded to our college students. So they offer it as a minor here at the school. We also have it taught in the Lapwai school
3:56 as an elective for their students. And then we also have after school programs in the Lapwai school and at the Orofino and high school system, this is where we have the uh more of our young people going to school. So uh we started out that way.
4:19 We thought this was a good thing to do and we have um expanded and we kept expanding uh the language program. Well, the other thing we are also involved politically. The other thing that we were having difficulty with was some of the area places that were using the word Squaw
4:44 and Papoose to identify uh these areas, the either a creek or a part of the community. So we, we said this has to change. So we worked with the National Park and National Forestry and we were able to change some of the naming.
5:04 Do you go and go down to uh Riggins and where it was called Squaw Creek, it is now called the Yellow Jacket because that was what our people identified that place as being a Yellow Jacket area. So we were able to do that and going up uh the road down on 12,
5:28 there are some places that have been changed and uh because people were having difficulty in, in using the way that we said it, they use the translation. And so we've worked with the state of Idaho in those uh in the naming part of it. So because they have to change the maps.
5:51 And so it's been a process, it's been a long process, but we're getting there and I always say, is it gonna be during my lifetime? I'm 75 years old. And so I, I always question things is that gonna happen during my lifetime? But as probably some of you feel that too,
6:15 things change slowly or either they go too fast. And the other uh area that we have besides that is that we try to teach our traditional way to our people. We start having young uh married families come in and ask us about the naming ceremony because they would like to name their Children
6:40 and use uh an ancestor's name. And now what we did with one, we made a name up for them because of what their given name was. And so we were able to use that because the name that they had selected had already been used. And there is a protocol, there is a protocol and uh people using,
7:04 you don't go out after your, your uh anybody's name, you have to ask your elders, is this our name? And then so the, this is the uh we printed a pamphlet and so we give it out at the powwows because this is where they usually uh do their naming. Although
7:27 in the past, it sometimes happened on birthdays. Some of our people even uh had the naming done at baptism. So there are different ways that people used to name their Children. And as they got older, sometimes because of their lifestyle, they would change their name again because of something that they have done.
7:52 Or somebody recognized some, some uh thing about their character that they would be given a different name. So we, so we got into the naming part of it. Then the other thing was uh uh we have memorials uh for those people who have passed during the year.
8:15 And so then there's even a protocol in what you do with that. And so we were able to help some families that were questioning just like everybody else. Our young people have moved away and they've come back and they've had difficulty in uh in finding out. Well, what did our people do?
8:37 So that's our role, that's what we're supposed to remind them about. And so we from just language, we have expanded to other areas and we, we feel that this was that this is important because it tells our people who we are.
8:58 Some of our Children are um mixed tribes. They have several tribes that in their background. And so they have uh to understand about their father side or their mother's side, whichever, and sometimes the father and mother have two tribes that they're involved in.
9:22 And so their Children then have a, uh, they have to find out well who they are. And so then the one way that they do that is by enrollment are, uh, you have to be 1/4 Nez perce to be enrolled
9:39 in our tribe. And so sometimes our Children are 1/4 Nez Perce, 1/4 Yella, 1/4 Navajo, 1/4 Sioux. And so then the parents have to pick out which tribe their child is going to be enrolled in or where they're enrolled or where they feel that closeness. So that's
10:02 what the elder circle tried to help our young people do. And I guess that's our role. I guess it's the role of all elders no matter uh where and who you belong to. So we've tried to help and understand the other thing that our language teaches is discipline
10:24 are, there are words in our language that uh discipline Children and discipline adults that we don't find in the English language. What I call English is more like Americans, American slang more than it is English. Because way back when, if someone was gay, you felt they're happy.
10:49 But now if you say someone's gay, you're giving them a whole different definition. And when uh people used uh my girlfriends and I used to walk around holding hands. Now, if you see girls holding hands, you're saying, oh, the and so the some of the things that change
11:10 have also come to us too in that changed area So, uh, we understand how this happen, that we don't, uh, I don't use the computer and I've, uh, I don't like the way that it, that now you have to depend on that to find out. You can even pay your bills with the computer.
11:35 And I don't do that. I still write it out and still put a stamp on it and still mail it out because that's, that's as close to being modern as I want to get. So, all right there, uh, if you have any questions that I'll be glad to answer.
11:59 I've tried to touch on several areas. Mhm. Yes, ma'am coming right over.
12:07 Hello. How do you get to be an elder? Pardon? How do you get to be an elder? Well, the, the law says 65 but, uh, in our, uh, Indian family because of the, uh, the age we have, uh,
12:27 started out at 55 and some of the people say I'm too young to be a elder at 55. So it's mainly a choice but they can still qualify as an elder at 55. But, uh, everybody else is retirement at 65. So,
12:51 uh, some, another, here's another question right here.
12:56 Thank you for coming. Bernice. I know the road's been a mess the last few weeks. So we appreciate your time. I would like to know or have you share with us who your people are and what your other name is in Nez Perce.
13:16 she'd like to know a bit about your heritage, who your family is. And possibly if you choose to tell us your name in Nez Perce, my, uh, ended name is Pun and I was born in September and, uh, that's Pun call. And so I think that's why my parents gave me that name.
13:40 The, um, the other, my background, uh, uh, I descended from Chief Joseph and my family, my maternal side of the family is from the Wallowas. And so that's where uh my line comes. My husband
13:59 uh belong to the uh lawyer family, who's descended from uh twisted hair. And so he always used to say I married a non-treaty person
14:16 so that uh we have um uh his line, uh, we have, he's a third generation Presbyterian minister and my son is a minister over at Clarkston at the United Methodist Church.
14:36 Yes. Uh Bernice. It's really nice to have you here today. And, um, I, this is really good information for me as a tribal member because, um, I, if it's ok, if people ask me like where they can find out about name, tribal members, you know,
14:55 and so much of our old system is broken down so I can refer them to see, I, I wasn't sure about what all the circle of elders did. So I, I'll be referring people up to your, to your meetings and I think that's really good. Is that ok? Yeah,
15:18 So would you elaborate a little about the circle of elders? Do you meet on a regular basis? The circle of elders. Yes. Do you meet on a regular basis? Yes, we do. We meet the uh second Thursday of every month and we rotate from Lapwai like Kia and, Orofino
15:42 we try to hit all of the areas so that we uh we and people are welcome to come and visit us. And if you have questions, this is a good place to ask because we have people in there that are uh that were raised in a traditional family that they were, they followed the traditional way.
16:05 They follow the native religion. Some of us have uh gone and uh followed the Christian church. But then my people were both. We did both because our um our native religion teaches the same thing that Christianity. You need to treat your family, right?
16:29 You need to treat your tribal members, right? You need to treat everybody that comes in the door with respect. And so that was uh so it was easy to make that transition. And uh although with some of the denominations, you needed to cut your hair, give away your regalia,
16:51 there was some strictness to their following. But uh our family, we're one Methodist church on our reservation and there are six Presbyterian churches on our reservation.
17:09 All right. I don't think we have much time for questions, but if you'll be around I'm sure you wouldn't mind if someone asked you questions. And ladies and gentlemen, let's please thank Bernice Moffett for coming in and joining us today.
17:27 Our next, our next program.