In lieu of an abstract, here is a brief excerpt of the content:

203 Notes Chapter 1 1. A similar translation appears in Chocolate et al. 2000, 2–6. 2. In the literature, also spelled “Yahmozah” and “Yamǫ̀zhah” or “Yamoria” if the author is referring to a Slavey story. Chapter 2 1. Many people have come to use the term whaèhdǫǫ̀ for any time period prior to the present, so I do the same. 2. David Smith makes similar observations regarding the Chipewyan (1998, 415– 17), as do others who have worked with northern Dene, Cruikshank being most explicit in Life Lived Like a Story (1990b). 3. I have heard several different Tłı̨chǫ individuals—all older than thirty—use the word intelligence or intelligent to replace ɂı ̨k’ǫǫ̀ when speaking English. For example, “She is very intelligent; talk to her about finding your ring,” or “She has a lot of intelligence ; she must use it in the spring, or it will come back on her.” 4. In their article “On Yamǫzhah’s Trail: Dogrib Sacred Sites and the Anthropology of Travel,” Thomas Andrews, John B. Zoe, and Aaron Herter (1998) consider the archaeological and physiographic features of these places. 5. Yvon Csonka (1999) shows that many Chipewyan and Caribou Inuit had close relations with each other and formed partnerships between families, temporarily camping side by side, socializing and feasting together. Likewise, the Kitikmeot Inuit and Tłı̨chǫ often camped side by side, socializing and traveling together. 6. Although the Mǫwhìtı̨lı was submitted for consideration as a protected site, it has not as yet been included in the NWT Protected Areas Strategy reports. In the literature, “Mǫwhì” is spelled “Mowhi” and “Monwhi,” and he is often referred to as “Murphy.” I use the first spelling because that is the way the name appears in the Tłı̨chǫ Agreement. 204 · Notes 7. Goɂeh is the term for both uncle and father-in-law. 8. See Blondin 1996 for a Sahtu Dene elder’s perspective of Ɂı̨k’ǫǫ̀ or “medicine power.” Chapter 3 1. Ɂedèezhìì is in the process of becoming a protected area supported by both the Dehcho Dene and the Tłı̨chǫ. Its official name is now “Edéhzhíe,” as it is known in South Slavey, the language of the Dehcho Dene. 2. In 2010 and 2011, the annual gathering was held in July rather than August. 3. Mason (1946, 16) in the early 1900s and Ryan (1995, 25) in the late 1980s stated that bears were hunted and snared during the berry season. Ryan described the rules associated with respecting the bear after it has been killed (1995, 31). 4. In the not so distant past, this season was the time when people were most likely to starve if during the winter caribou had been difficult to find and if the Tłı̨chǫ did not have sufficient food to tide them over because they were waiting for the return of the migratory birds; it is also the time when the ice breakup on the lakes makes it virtually impossible to put their fishing nets to the water. 5. Assemblies have a new structure, as defined in the Tłı̨chǫ Constitution. Assembly members must meet at least five times per year. 6. The homes in which I always saw visitors included those of Andrew Gon, Jean and Rosalie Wetrade, Romie Wetrade, Louis and Therese Zoe, and Joe and Rosa Mantla in Gamètì; Louis Whane and Alexie Arrowmaker in Wekweètì; Albert Wedawin in Whatì; Jimmy Martin, Moise Martin, Johnny Eyakfwo, Nick Black, and Joe Suzi Mackenzie in Behchokǫ̀. Louis Whane continued to be an active hunter until he was diagnosed with throat cancer in 2004. Alexie Arrowmaker, who was trained by Mǫwhì, has always been active in politics as well as hunting. Alexie’s son Joseph was raised to be a harvester (hunter, trapper, fisher) by Louis Whane. Chief Charlie Nitsiza’s son was similarly raised by his maternal grandfather, Jean Wetrade, to be a harvester. Both Joseph and Tony have difficulty hearing, yet are known for their knowledge of the dè, their skill as trappers, fishers, and hunters, and their willingness to share fish, caribou, and moose. Their abilities are due to their observational skills. 7. Dǫ is translated as “person, human, man, people” (Dogrib Divisional Board of Education 1996, 20). Chapter 4 1. Tłı̨chǫ know the Coppermine River as “Deèzàatìdeè.” 2. Old Fort Rae is known to the Tłı̨chǫ as “Nı̨hshìì.” 3. They...

Share