2 10 16 https://www.dawnlandvoices.org/collections/files/original/d2c8a226d74d5f578826578a925a7a7c.pdf 5168f0aa1beadf00e7d646e197ebab19 PDF Text Text �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Passamaquoddy Description An account of the resource Traditional Passamaquoddy territory covers northeastern Maine and parts of New Brunswick, and many Passamaquoddy people continue to live throughout those territories. They presently have two reservations in Maine, one at Indian Township (Princeton), the other at Sipayik (Pleasant Point). Resources Passamaquoddy Tribe at <a href="http://www.passamaquoddy.com/" target="_blank">Indian Township</a> Passamaquoddy Tribe at <a href="http://www.wabanaki.com/" target="_blank">Pleasant Point</a> <a href="http://www.wabanaki.com/wabanaki_new/Museum.html" target="_blank">Waponahki Museum</a> Passmaquoddy <a href="https://www.facebook.com/Passamaquoddy-Cultural-Heritage-Museum-245012865531840/" target="_blank">Cultural Heritage Museum</a> on Facebook Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "The Beaver Tale" (1975) Creator An entity primarily responsible for making the resource Unknown Date A point or period of time associated with an event in the lifecycle of the resource 1975-08-25 Contributor An entity responsible for making contributions to the resource Donald Soctomah Siobhan Senier Rights Information about rights held in and over the resource Passamaquoddy Cultural Heritage Museum. Used with permission. Type The nature or genre of the resource Document Language A language of the resource English Identifier An unambiguous reference to the resource within a given context DV-339 Format The file format, physical medium, or dimensions of the resource pdf https://www.dawnlandvoices.org/collections/files/original/46bb485d4d929bf7b3c6385053b3d178.pdf c0639ceea1331af641e6b45bc11245d8 PDF Text Text �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Passamaquoddy Description An account of the resource Traditional Passamaquoddy territory covers northeastern Maine and parts of New Brunswick, and many Passamaquoddy people continue to live throughout those territories. They presently have two reservations in Maine, one at Indian Township (Princeton), the other at Sipayik (Pleasant Point). Resources Passamaquoddy Tribe at <a href="http://www.passamaquoddy.com/" target="_blank">Indian Township</a> Passamaquoddy Tribe at <a href="http://www.wabanaki.com/" target="_blank">Pleasant Point</a> <a href="http://www.wabanaki.com/wabanaki_new/Museum.html" target="_blank">Waponahki Museum</a> Passmaquoddy <a href="https://www.facebook.com/Passamaquoddy-Cultural-Heritage-Museum-245012865531840/" target="_blank">Cultural Heritage Museum</a> on Facebook Document A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Sibayik Newsletter (1971) Creator An entity primarily responsible for making the resource Erne Yarmal, Editor Veronica Moore, Co-Editor Date A point or period of time associated with an event in the lifecycle of the resource 1971-10-15 Contributor An entity responsible for making contributions to the resource Donald Soctomah Siobhan Senier Rights Information about rights held in and over the resource Passamaquoddy Cultural Heritage Preservation Office. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Identifier An unambiguous reference to the resource within a given context DV-338 Format The file format, physical medium, or dimensions of the resource pdf https://www.dawnlandvoices.org/collections/files/original/6ad9469160662e36e42729a868d8b8e5.pdf cf9920af9958050ddbbc14fc7c5a2be0 PDF Text Text �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Passamaquoddy Description An account of the resource Traditional Passamaquoddy territory covers northeastern Maine and parts of New Brunswick, and many Passamaquoddy people continue to live throughout those territories. They presently have two reservations in Maine, one at Indian Township (Princeton), the other at Sipayik (Pleasant Point). Resources Passamaquoddy Tribe at <a href="http://www.passamaquoddy.com/" target="_blank">Indian Township</a> Passamaquoddy Tribe at <a href="http://www.wabanaki.com/" target="_blank">Pleasant Point</a> <a href="http://www.wabanaki.com/wabanaki_new/Museum.html" target="_blank">Waponahki Museum</a> Passmaquoddy <a href="https://www.facebook.com/Passamaquoddy-Cultural-Heritage-Museum-245012865531840/" target="_blank">Cultural Heritage Museum</a> on Facebook Document A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Sipayik Bulletin (2006) Description An account of the resource A Passamaquoddy Nation Newsletter Contributor An entity responsible for making contributions to the resource Passamaquoddy Cultural Museum Date A point or period of time associated with an event in the lifecycle of the resource 2006-02-10 Rights Information about rights held in and over the resource Passamaquoddy Cultural Museum. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Creator An entity primarily responsible for making the resource Unknown Identifier An unambiguous reference to the resource within a given context DV-337 Format The file format, physical medium, or dimensions of the resource pdf https://www.dawnlandvoices.org/collections/files/original/67d2154ff8fb0dac2013297df04b635f.pdf 4660c4cd02d12194bf0809ee3f02ec03 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Passamaquoddy Description An account of the resource Traditional Passamaquoddy territory covers northeastern Maine and parts of New Brunswick, and many Passamaquoddy people continue to live throughout those territories. They presently have two reservations in Maine, one at Indian Township (Princeton), the other at Sipayik (Pleasant Point). Resources Passamaquoddy Tribe at <a href="http://www.passamaquoddy.com/" target="_blank">Indian Township</a> Passamaquoddy Tribe at <a href="http://www.wabanaki.com/" target="_blank">Pleasant Point</a> <a href="http://www.wabanaki.com/wabanaki_new/Museum.html" target="_blank">Waponahki Museum</a> Passmaquoddy <a href="https://www.facebook.com/Passamaquoddy-Cultural-Heritage-Museum-245012865531840/" target="_blank">Cultural Heritage Museum</a> on Facebook Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vera Francis Description An account of the resource <h4>Life and Career</h4> Vera J. Francis is a Passamaquoddy educator, environmental activist and performance artist rooted in Wabanaki traditional storytelling. She resides in Perry, Maine, on the Pleasant Point (Sipayik) Reservation. Francis writes and speaks frequently about environmental issues and tribal politics in newspapers, at conferences, and on websites. On April 19, 2013, she was interviewed by Parker Cavallaro (UNH '13) for this article. As part of the nonprofit <a href="http://www.harpswell.info/frwds/files/Ntulankeyutmonen_Nkihtaqmikon.htm">Ntulankeyutmonen Nkitahkomikon</a>—NN “We Take Care of Our Land”, Francis has advocated for the environmental preservation of Pleasant Point-Passamaquoddy ancestral territory. Because Passamaquoddy ancestral homeland is now divided by the U.S.-Canadian border along the St. Croix river, Francis has been involved with legal proceedings concerning both federal governments, including litigation between the Bureau of Indian Affairs, members of the Passamaquoddy-Pleasant Point (Sipayik) Reservation, and various energy companies seeking leases for land in trust. In addition to work with NN, Francis’s second activist group, The Schoodic Riverkeepers, has dedicated its work to more recent issues involving the St. Croix River alewife (a migratory species of herring) and glass eel. The group has called for these two species to be restored through measures such as unrestricted spawning runs, traditional resource management such as catch limiting, and increased support for an indigenous economy through export of fish products ("Vera Francis-Personal Interview"). <h3>Part 1: The Story of A Fish</h3> <h4> A History of Turmoil</h4> For over 600 generations of Passamaquoddy ancestry, the St. Croix River alewife (Siqonomeq in the Maliseet language) has traveled from the brackish tidal waters of Passamaquoddy Bay to upstream spawning grounds in the river's 1,650 square mile watershed ("8.0 St. Croix River Basin" 1-2). With eight independent tributary streams and lakes, the St. Croix River basin provides the freshwater environment necessary for the alewives' annual run. Today, things have changed for the migratory fish. Alewives will travel 35 miles inland through the lower branch of the river, as they always have. They will reach the town of Baileyville, Maine, as they always have. And, since 2008, they will be allowed by the Canadian government to pass through the Milltown Dam, which is used for hydroelectric power generation ("St. Croix Alewife Pt. 2"). The fish will then travel to Woodland Dam where, since 1998, alewives have been permitted by the state of Maine to pass further upstream. This brings the fish to Grand Falls, where their journey ends. For just over 17 years, the alewives have finished their run at the Grand Falls Dam, where they are left to spawn in tributary lakes and streams below this point ("The Alewifes Argument" 1). International opposition has kept them here, and, until recently, it was uncertain if the fish would ever go further. <h4> Alewife and The Maine Economy</h4> Sport fishermen see the alewife as a pest since the mature fish are able to feed on the fry of a much more coveted species, the small mouth bass. While bass str renowned as the prize of fisherman around the word, for the Passamaquoddy this marine trophy has overshadowed the ecological and cultural significance of the St. Croix alewife. The economy of Maine's sport fishing industry, along with the continuing need for hydroelectric power along the river, have cut off the remainder of the alewives' territory ("St. Croix Alewife Pt. 2"). As a result, roughly half of Passamaquoddy ancestral territory receives no yearly spawn. Furthermore, the alewives's current run is cut off from nearly 98% of tributary area by square mileage. Thus, the tribe has not received any natural supply of alewife to upper tributaries in almost a quarter of a century ("Vera Francis-Personal Interview"). Shortly, though, everything will change. <h3>Part 2: The Story of A Woman</h3> <h4> Maintaining the Right to Fish</h4> In addition to her efforts with land preservation and legal activism with NN, Francis is a founding member of a second Passamaquoddy activist organization known as the Schoodic Riverkeepers. Advocating for the tribe's traditional fishing rights, the organization focuses exclusively on alewife and river restoration, and has called on the U.S./Canadian <a href="http://www.ijc.org/en_/" target="_blank">International Joint Commission</a> to restore the alewife's original territory. The Passamaquoddy believe strongly that the alewife is bestowed the natural and spiritual right to regenerate in its original scale (Toensing 1). Chief Hugh Agaki of the Passamaquoddy tribe at St. Andrews, New Brunswick, comments on this naturalistic philosophy: "What’s happened to the Alewives is a reflection of what’s happened to ourselves, in terms of an indigenous species being displaced from our natural territory..." (Passamaquoddy Push for Restoration of Alewife..." 1) To say that the alewife is tied to the Passamaquoddies' livelihood would be an understatement. The alewife, much like the glass eel, is a culturally-embedded species. The two species were once among three other searun fish in the St. Croix. Now that the Atlantic Salmon, Shad, and Blueback Herring are gone, these two fish are all the tribe has left ("St. Croix Alewife Pt. 2"). <h4> Ecological Activism that Preserves Tradition</h4> Vera Francis sits in front of her shoreline camp on Schoodic Lake. The sun has just dipped below the horizon, and it is dusk when my call reaches her. She is fishing for glass eels--not a breed, but an age where the juvenile eel is transparent, giving its body an almost crystal-like appearance. "We're paying attention to what's going on," Vera mentions in reference to current state legislation. The legislation in question is Maine House Bill L.D. 451, unanimously reccommended for a house vote by Maine's Marine Resources Committee and signed by the governor on March 21st, 2013. Because of L.D. 451, Vera is considered non-licensed by the state of Maine because she is above an imposed license limit, capped at 200 for the Passamaquoddy. I discover that Vera is actually fishing for glass eels in protest, (her licence number would be 341 if not for such strict regulations). In the state's eyes, she is not supposed to be doing what she is doing--and may even be asked to leave. In the eyes of her ancestors, she is doing what she is meant to do, and what her tribe has done for thousands of years. How, then, is the debate settled, when modernity and resource management clash with the intrinsic right to preserve one's way of life? Vera explains to me that this "debate" need not exist. "We are fishing through a sustainable management plan that is focused on what comes out of the water." The Passamaquoddy's solution to the ecological fragility of the glass eel is quite literally a matter of numbers. Rather than managing the species through access to fishing licenses alone, the juvenile eel is preserved by measuring how many are caught. When tribal members reach their catch limit, they simply stop fishing. This practice is in direct contrast to the state's approach on glass eel fishing where year by year, eel licenses have been tightened in their availability. L.D. 451 only worstens the prospect for legal traditional fishing. For regular eel harvesters, scant licensure is merely an inconvenience. For the Passamaquoddy, the glass eel (often fetching up to two thousand dollars per pound) is not just essential but financially critical ("Feds to Stay out of Maine Glass Eel Dispute" 1). It's not just about the fish. Vera reminds me that the glass eel and alewife demand specific fishing practices. One must learn how to craft a seine for the eel, how to rig it in the water, and how to know when to stop fishing. These practices maintain the tradition of practical knowledge and skill that has always been a part of Passamaquoddy life. By continuing to fish for alewife and glass eel, the Passamaquoddy have also created an economy that supports industry outside of the tribe. Alewife is a good baitfish: catches are used by fish processing plants to create fish meal for lobstering, and are shipped off to distributors for commercial bait supply. When manufacturers, fish processors, and fisherman use the alewife, or when glass eels are purchased for eating, these subsequent economies perpetuate the traditional practices of the Passamaquoddy and ensure their future with a traditional marine subsistence ("Vera Francis-Personal Interview"). Francis explains why these indigenous fishing rights are so critical: "If you can't fully access the environment to participate in the traditional activity, you cannot acquire a traditional economy. You won't be able to acquire the knowledge or new knowledge that is required to sustain a traditional economy." <h4> Looking Towards the Future</h4> If the Passamaquoddy are to maintain this traditional economy, they must continue their advocacy for the resources that allow them to do so. Still, the frantic pace of modern progress will continue to conflict with the ecological necessity of tribal members. The impact of development along the St. Croix will push relentlessly forward--but so too will the Passamaquoddy. Francis's commitment to preserving the glass eel is illustrative of her continuing commitment to her own ancestral territory. The alewife will soon see waters that have not been seen in decades. The glass eel may finally receive the responsible fishing management needed to ensure its future as well. These are the triumphs that define Vera Francis, and define the Passamaquoddy as a resilient, adaptive, and resourceful people. In an ongoing effort to inform scholarly communities, Vera is published in the March 2012 issue of Yemaya, a journal for gender and fisheries published by the International Collective in Support of Fishworkers (ICSF). In her article, Francis reminds readers how the perception of progress from the colonial perspective is often seen as a detriment to indigenous communities and their ecological resources (Francis 2-3). *This article began as a biographical entry for Wikipedia. Thanks to Vera Francis for her interview, and for her feedback on both the Wikipedia article and this one. <h4> References</h4> “<a href="http://www.pressherald.com/news/alewives_2012-07-08.html?pagenum=full">The Alewives Argument</a>". The Portland Press Herald / Maine Sunday Telegram. Web. 22 Apr. 2013. Alewife St. Croix Part 2. Dir. Ed Bassett. 2010. Digital Media. “<a href="http://www.sunjournal.com/news/maine/2013/04/05/feds-stay-out-maine-glass-eel-dispute/1344034" target="_blank">Feds to Stay Out of Maine Glass Eel Dispute</a>.” Sun Journal. Web. 21 Apr. 2013. Francis, Vera J. "<a href="http://www.icsf.net/images/yemaya/pdf/english/issue_39/307_Yem39eng.pdf" target="_blank">Exercising Sovereignty on the Sea.</a>" Yemaya 39 (2012): 2-3. Print. “<a href="http://www.pressherald.com/news/Legislature-passes-alewives-maine-st-croix.html" target="_blank">Legislators Pass Bill to Reopen River to Alewives</a>." The Kennebec Journal, Augusta, ME. Web. 22 Apr. 2013. Toensing, Gale C. "<a href="http://indiancountrytodaymedianetwork.com/article/passamaquoddy-nation-seeks-to-free-alewives-on-st.-croix-river-122933" target="_blank">Passamaquoddy Nation Seeks to Free Alewives on St. Croix River - ICTMN.com</a>." Indian Country Today Media Network.com. Indian Country Today, 11 July 2012. Web. 21 Apr. 2013. "Vera Francis-Personal Interview." Telephone interview. 19 Apr. 2013. Walsh, Tom. "<a href="http://bangordailynews.com/2012/06/09/news/down-east/passamaquoddy-push-for-restoration-of-alewife-spawning-grounds/" target="_blank">Passamaquoddy Push for Restoration of Alewife Spawning Grounds</a>."Passamaquoddy Push for Restoration of Alewife Spawning Grounds. Bangor Daily News, 10 June 2012. Web. 21 Apr. 2013. "<a href="http://www.maine.gov/doc/commissioner/flood/docs/maineriverbasin/maineriverbasinreport_chap8and9.pdf" target="_blank">8.0 St. Croix River Basin (Eastern Maine Coastal)</a>." Maine.gov. N.p., Oct. 2007. Web. 20 Apr. 2013. Contributor An entity responsible for making contributions to the resource Parker Cavallaro, UNH '13 Type The nature or genre of the resource Still Image Language A language of the resource English Format The file format, physical medium, or dimensions of the resource jpeg Date A point or period of time associated with an event in the lifecycle of the resource 2013 Identifier An unambiguous reference to the resource within a given context DV-307 https://www.dawnlandvoices.org/collections/files/original/66af119c70f42ac1ae3cbf9b61fa7356.jpg 0cc2666cb538c0482f528c64937dcc7d Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Passamaquoddy Description An account of the resource Traditional Passamaquoddy territory covers northeastern Maine and parts of New Brunswick, and many Passamaquoddy people continue to live throughout those territories. They presently have two reservations in Maine, one at Indian Township (Princeton), the other at Sipayik (Pleasant Point). Resources Passamaquoddy Tribe at <a href="http://www.passamaquoddy.com/" target="_blank">Indian Township</a> Passamaquoddy Tribe at <a href="http://www.wabanaki.com/" target="_blank">Pleasant Point</a> <a href="http://www.wabanaki.com/wabanaki_new/Museum.html" target="_blank">Waponahki Museum</a> Passmaquoddy <a href="https://www.facebook.com/Passamaquoddy-Cultural-Heritage-Museum-245012865531840/" target="_blank">Cultural Heritage Museum</a> on Facebook Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "Penmanship exercise" (1828) by Lewis Sockbason Description An account of the resource This penmanship exercise by 15-year-old Lewy Sockbason is tucked into an 1828 report from the Reverend Elijah Kellogg, a Protestant missionary who ran a school on the Pleasant Point reservation for six years. Kellogg was much enamored of Lewy’s father, Deacon Sockbason, whom he considered one of the “good Indians” willing to embrace “civilization.” Deacon Sockbason, of course, was more complicated than that. Often recalled as the first man to live in a wood-framed house at Pleasant Point, he was literate, and fluent in English, French, and Passamaquoddy. Tribal historian Donald Soctomah says that Sockbason worked on a number of important negotiations for the Passamaquoddies. To get at early Native American writing (like this penmanship exercise), one often has to sift through the works of white missionaries, administrators, and agents. For instance, William Henry Kilby, who met Deacon Sockbason, wrote in his 1888 <a href="http://archive.org/stream/eastportpassamaq00kilb/eastportpassamaq00kilb_djvu.txt" target="_blank">Eastport and Passamaquoddy: A Collection of Historical and Biographical Sketches</a>: <blockquote>He could read and write, though his spelling, as shown in the sample in my possession, was rather imperfect; and he had been to Washington to see the President. He considered himself the greatest man in the tribe, and was continually trying to impress others with the idea of his dignity and importance. On special occasions, he wore a coat of startling style. Years ago, on one of my visits to Pleasant Point, looking over the fence of the little burial-ground I saw a rift of split cedar standing in place of a headstone, bearing in rude letters the inscription. (TIKN SOKEPSN)</blockquote> Kilby's characterization of the phonetic spelling as “rude," and his obvious distaste for a Native man who displayed confidence or material wealth, tell us much more about the racist attitudes of the time than they do about Sockbason himself. The Passamaquoddy reservations in the 19th century (and later) were grievously poor, because, as the Abbe Museum <a href="http://www.abbemuseum.org/pages/wabanaki/timeline/poverty.html" target="_blank">explains</a>, the state of Maine--illegally, and continually--sold off and leased tribal lands and resources without distributing the profits to Native people. Those resources included timber, a theft routinely protested--in writing--by Passamaquoddy leaders including Deacon Sockbason, and later <a href="http://www.wabanaki.com/lewis_mitchell.htm" target="_blank">Lewey Mitchell</a>, the tribal representative to the state legislature in the 1880s. Donald Soctomah's archives include this petition from Deacon Sockbason, demanding that the State stop depleting fish and timber and return Passamaquoddy lands: <blockquote>Your friends further state that they are in great want of a piece of woodland for the purpose of getting wood in the winter for the use of the elderly Indians, their women, and children, as they live on a point of land called Pleasant Point where they cannot procure wood, as all the woodland for the distance of thirty miles is owned by private individuals.</blockquote> These are hardly the words of a tool of the colonial powers, as Kellogg understood Sockbason. The fact that this Passamaquoddy man lived in a wood-frame house, then, was not what his white neighbors thought. Settler colonists including William Kilby and Henry Thoreau were unnerved by literate Indians in wood houses: they found such people pitiful, tragic, assimilated. But Sockbason was clearly trying to ensure that his own people had access to their own resources. Kellogg tells a story of how the local priest tried to bar workmen from bringing a frame for a workshop ashore at Pleasant Point; Sockbason intervened, and the workshop was built. Creator An entity primarily responsible for making the resource Sockbason, Lewis Source A related resource from which the described resource is derived 1828 report of Rev. Elijah Kellogg, at <a href="http://windowsonmaine.library.umaine.edu/fullrecord.aspx?objectId=4-108" target="_blank">Windows on Maine</a>. Date A point or period of time associated with an event in the lifecycle of the resource 1828 Type The nature or genre of the resource Still Image Format The file format, physical medium, or dimensions of the resource jpeg Identifier An unambiguous reference to the resource within a given context DV-258 https://www.dawnlandvoices.org/collections/files/original/413246654532fb0eb7dfaef056f2e0bb.jpg 6a73137a3d17ba61e16325057313fdb4 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Passamaquoddy Description An account of the resource Traditional Passamaquoddy territory covers northeastern Maine and parts of New Brunswick, and many Passamaquoddy people continue to live throughout those territories. They presently have two reservations in Maine, one at Indian Township (Princeton), the other at Sipayik (Pleasant Point). Resources Passamaquoddy Tribe at <a href="http://www.passamaquoddy.com/" target="_blank">Indian Township</a> Passamaquoddy Tribe at <a href="http://www.wabanaki.com/" target="_blank">Pleasant Point</a> <a href="http://www.wabanaki.com/wabanaki_new/Museum.html" target="_blank">Waponahki Museum</a> Passmaquoddy <a href="https://www.facebook.com/Passamaquoddy-Cultural-Heritage-Museum-245012865531840/" target="_blank">Cultural Heritage Museum</a> on Facebook Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "A Plea for Understanding" (1966) by Peter A. Mitchell Description An account of the resource Peter Mitchell ( b. 1929) was a World War II veteran from Perry, Maine. He wrote frequently for the tribal newsletters, contributing pieces like this 1966 letter. Mitchell was murdered in 1978; as with several other homicides of Maine Native people during the 1960s and 1970s; the case remains unsolved. Creator An entity primarily responsible for making the resource Mitchell, Peter A. Contributor An entity responsible for making contributions to the resource Donald Soctomah Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource 1966 Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource jpeg Identifier An unambiguous reference to the resource within a given context DV-247