|1.||At that time, 1914, when these Dogribs disassociated themselves from Rae as their point of trade, they switched their trade to Fort Norman for Fort Franklin was at that time closed as a trading post. The ethnic histories and interactions of the Dene peoples trading into Forts Norman and Franklin are complex. See Gillespie ( 1981) on the "Bearlake Indians" and Osgood ( 1932:32-35) on the "Satudene".|
|2.||See Moore and Wheelock ( 1990:94-100) for specific identifications of the regional groups involved who may be included under the rubrics Slavey and/or Beaver. Here I use the names of settlements or locales used by Dogribs to identify places where the Slavey prophets were to be found. Moore and Wheelock make more precise identifications of persons and locales.|
|3.||The Rae Dogribs returned with the news that two other persons had "started preaching at Bear Lake." One was a woman, a granddaughter of the late Dogrib prophet Ayha (see below), whom they recorded on cassette tape.|
|4.||"'Nahwit'in `I dream'. When you say this, then people know that ink'on has talked to you," according to Vital.|
|5.||The word Chi used was enitl'e. It can refer to a piece of paper or a picture. While translating from the tape, Vital said "picture." Upon consideration, however, he concluded, "I think he means a sign with writing on paper, because when we used to travel through the bush if you find a sign with writing on it we would yell `enitl'e da woci'. There must have been writing on it; he talked about reading it." The Catholic Oblate missionaries to the Dene adapted a syllabary developed for the Cree to the Athapaskan languages of Chipewyan and Dogrib. The Dogrib syllabary was available at Rae in 1912 for "study" by Wheeler ( 1914:48,|
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Publication information: Book title: Prophecy and Power among the Dogrib Indians. Contributors: June Helm - Author. Publisher: University of Nebraska Press. Place of publication: Lincoln. Publication year: 1994. Page number: 158.
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