Michif (also Mitchif, Mechif, Michif-Cree, Métif, Métchif, French Cree) is one of the languages of the Métis people of Canada and the United States, who are the descendants of First Nations (mainly Cree, Nakota, and Ojibwe) and fur trade workers of European ancestry (mainly French). The fathers of the Metis Nation were also known as voyageurs, the expert canoeists whose main occupation involved traveling long distances and trading with First Nations. This occupation also required forging relationships and common language with Indigenous contacts. The voyageurs and Indigenous women began intermarrying as early as the 1780s and 1790s, combining predominantly Catholic French culture with First Nations culture. Michif emerged in the early 19th century as a mixed language and adopted a consistent character between about 1820 and 1840.
The geographical distribution of Metis communities has resulted in the formation of multiple dialects of Metis languages, as well as multiple names for said dialects (Rosen 2008, 613). Michif is the most common title of this language. One form of Michif combines Cree and Métis French (Rhodes 1977, Bakker 1997:85), a variety of Canadian French, with some additional borrowing from English and indigenous languages of the Americas such as Ojibwe and Assiniboine. It is widely accepted that the Algonquian language family contributed both Cree and Ojibwe, while the settlers introduced French, and to a lesser degree English (Barkwell, Dorion, and Préfontaine 1999; Bakker 1997; Rosen 2008; Gillon & Rosen 2016; Teillet 2019.) Peter Bakker contributed a foundational work to the study of Michif, but Metis scholars have argued that his research poorly understood their language and culture, and should therefore be examined critically, especially as it relates to phonology and syntax (Barkwell, Dorian, and Préfontaine 1999, 1-5). In general, Michif noun phrase phonology, lexicon, morphology, and syntax are derived from Métis French, while verb phrase phonology, lexicon, morphology, and syntax are from a southern variety of Plains Cree (a western dialect of Cree). Articles and adjectives are also of Métis French origin but demonstratives are from Plains Cree.
The Michif language is unusual among mixed languages, in that rather than forming a simplified grammar, it developed by incorporating complex elements of the chief languages from which it was born. French-origin noun phrases retain lexical gender and adjective agreement; Cree-origin verbs retain much of their polysynthetic structure. This suggests that instead of haltingly using words from another's tongue, the people who gradually came to speak Michif were fully fluent in both French and Cree.
The Michif language was first brought to scholarly attention in 1976 by John Crawford at the University of North Dakota.Michif: A new language. North Dakota English 4.1:3–10. Much of the subsequent research on Michif was also related to UND, including four more pieces by Crawford, plus work by Evans, Rhodes, and Weaver.
Etymology The word Michif is from a variant pronunciation of the French word . Some Métis people prefer this word (Michif) to describe their nationality when speaking English and use it for anything related to Métis people, including any languages they happen to speak. According to the Gabriel Dumont Institute (GDI), the word Michif, when used for a language, is used to describe at least three distinct types of speech. Northern Michif (in Saskatchewan) is essentially a variety of Cree with a small number of French loanwords. Michif French is a variety of Canadian French with some Cree loanwords and syntax (word order). Michif used without any qualification can also describe the mixed language which borrows heavily from both Cree and French. According to theories of self-determination and self-identification, the GDI refers to all of these speech varieties as Michif because many Métis community members use the term that way, even though these varieties are widely different in their linguistic details. The remainder of this article deals primarily with the mixed language that has many features from both French and Cree.
History
Language genesis: A case of contact Jean Teillet, an academic, lawyer and member of the Metis Nation, describes how the Métis identity formed in her book The North-West is our Mother: The Story of Louis Riel's People, The Métis Nation. She specifies that the men who married Indigenous women and "went free" with their families into the Prairies occupied a unique social position and culture. Voyageur culture was oriented around oral story telling, songs, and often featured dramatic performances and passionate tales of heroism to be shared in canoes or around campfires. While the term had been used to refer to fur traders and travelers of the North-West, voyageur would come to describe the canoeists navigating The Voyageur Highway, which spanned from the Great Lakes, through Rupertsland, to the modern North-West Territories. Intermarriages between these voyageurs and Indigenous women began as early as the 1780s and 90s. Thus, The Voyageur Highway supported the birth of a nation by connecting people who would develop the rich Metis culture and language. The brotherhood of the voyageurs consisted of mainly Catholic French Canadians, and likely a few contributions from men of Scottish and English backgrounds. Language was a powerful tool for these men, their joyful songs allowed them to coordinate the speed of their paddle strokes, measure time, and most importantly connect with and motivate each other in harsh conditions. The women responsible for the genesis of the Metis Nation were young members of the Indigenous bands the voyageurs traded. The formation of these new relations and families necessitated communication, and in this case generated a new mixed language: Michif.
In languages of mixed ethnicities, the language of the mother usually provides the grammatical system, while the language of the father provides the lexicon.Bakker, Peter. A Language of Our Own: The Genesis of Michif, the Mixed Cree-French Language of the Canadian Metis, Oxford University Press, 1997. The reasons are as follows: children tend to know their mother's language better; in the case of the Métis, the men were often immigrants, whereas the women were native to the region. If the bilingual children need to use either of their parents' languages to converse with outsiders, it is most likely to be the language of their mothers. Thus, the model of language-mixing predicts that Michif should have a Cree grammatical system and French lexicon. Michif, however, has Cree verb phrases and French noun phrases. The explanation for this unusual distribution of Cree and French elements in Michif lies in the polysynthetic nature of Cree morphology. In Cree, verbs can be very complex with up to twenty morphemes, incorporated nouns and unclear boundaries between morphemes. In other words, in Cree verbs it is very difficult to separate grammar from lexicon. As a result, in Michif the grammatical and bound elements are almost all Cree, and the lexical and free elements are almost all French; verbs are almost totally Cree, because the verb consists of grammatical and bound elements. Seen in this way, it can be argued that Michif is fundamentally Cree, but with heavy French borrowing (somewhat like Maltese, a mixed Arabic-Italian language classified as fundamentally Arabic). The Métis in addition have their own variety of French with Cree borrowings – Métis French.
Language genesis from Michif people The genesis of the Michif peoples and language has been passed through generations. The story of the creation of the Michif people and their language was told to Elder Brousse Flammand (currently the president of the Michif kaa-piikishkwaychik, or Michif Speakers Association) by his grandparents (born 1876 and 1886). The information he gives is also told by other Michif speakers, who agree that the language was given to the Michif peoples by the Creator/God. He states that the genesis of the Michif person/nation is synonymous with the genesis of the Michif language. Both the language and the nation are creations of the Creator/God—and are symbiotic to each other.
The creation of a specific language for Metis people allowed for a collective identity, where Michif speakers could take action together to protect traditional territories and homelands, and share a collective history.
Usage In 2021, the number of Michif speakers in Canada was reported to be 1,845. However, the number of fluent Michif speakers is estimated at fewer than 1,000. It was probably double or triple this number at the close of the 19th century, but never much higher. Currently, Michif is spoken in scattered Métis communities in the Canadian prairie provinces of Saskatchewan, Manitoba, and Alberta, and in North Dakota in the U.S.. There are about 50 speakers in Alberta, all over age 60. There are some 230 speakers of Michif in the United States (down from 390 at the 1990 census), most of whom live in North Dakota, particularly in the Turtle Mountain Indian Reservation. There are around 300 Michif speakers in the Northwest Territories, northern Canada.
Loss of language In 2011, Statistics Canada reported 640 Michif speakers located mainly in Saskatchewan (40.6%), Manitoba (26.6%), and Alberta (11.7%). In the cross-reference provided by Statistics Canada, it is shown that of these 640 speakers, only 30 are below 24 years of age. Furthermore, only 85 people declared Michif to be their main home language (45 their sole language); and of these, 65 were 50 or older. Unfortunately, these numbers do not reflect the actual number of speakers of the mixed variety of Michif in Canada, since the statistical survey did not differentiate between regional differences, including Michif Cree, Michif French, or mixed Michif.
In Metis communities, there has been a clear shift towards the European languages. Today, all Michif speakers are also fluent (if not dominant) in English, and Metis adult and youth speak English (or French and English) as their first language(s). The reason why Michif has so few speakers and is in need of active revitalization efforts is a direct result of colonization. Judy Iseke, an Albertan Metis scholar, argues that "language shift towards English and other colonial languages in Indigenous communities was not a 'natural' process but rather was a shift towards the decline of Indigenous languages, propelled by colonial schooling designed to 'civilize' Indigenous children and turn them into citizens conforming to 'white' standards."
Language revitalization Revitalizing the Michif language is important to Métis people. Language is regarded as culturally significant and holds more value than just the attributes studied by linguists. Elder Brousse Flammand writes "Language is central to nationhood" and that "A government cannot legislate this identity and nationhood; the government can only recognize what is already in existence." Michif was (and is) central to the independent culture and nationhood of the Métis people. The Métis community is working toward language revitalization to keep this connection to their independent culture and nationhood.