10
10
189
-
https://www.dawnlandvoices.org/collections/files/original/d88a69454d41f8ca52fc4258d1deb76d.pdf
ef9c71d8a614a2bf98bf59e2bfcdcb1f
PDF Text
Text
����
Dublin Core
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Title
A name given to the resource
Mi'kmaq
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Title
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<em>The Aroostook Indian</em> (June 1970)
Creator
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The Association of Aroostook Indians
Source
A related resource from which the described resource is derived
University of Maine-Orono, Fogler Library Special Collections
Date
A point or period of time associated with an event in the lifecycle of the resource
1970-06
Contributor
An entity responsible for making contributions to the resource
Siobhan Senier
Rights
Information about rights held in and over the resource
University of Maine Libraries. Used with permission. We also consulted with the family of editor Tom Battiste, including his sister Marie Battiste and widow Susan Battiste. We thank Desiree Nagy at the University of Maine for making the digitized copies available.
Language
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English
Type
The nature or genre of the resource
Document
Date Created
Date of creation of the resource.
June 3, 2016
Description
An account of the resource
v. 1, no. 9
Format
The file format, physical medium, or dimensions of the resource
pdf
Identifier
An unambiguous reference to the resource within a given context
DV-380
-
https://www.dawnlandvoices.org/collections/files/original/a0a047278f0c660e42281f62955481cb.pdf
b1557da5a17ad97277077a81498165c3
PDF Text
Text
������
Dublin Core
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Title
A name given to the resource
Mi'kmaq
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Title
A name given to the resource
<em>The Aroostook Indian</em> (Sept.-Oct. 1970)
Creator
An entity primarily responsible for making the resource
The Association of Aroostook Indians
Source
A related resource from which the described resource is derived
University of Maine-Orono, Fogler Library Special Collections
Date
A point or period of time associated with an event in the lifecycle of the resource
1970 09-10
Contributor
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Siobhan Senier
Rights
Information about rights held in and over the resource
University of Maine Libraries. Used with permission. We also consulted with the family of editor Tom Battiste, including his sister Marie Battiste and widow Susan Battiste. We thank Desiree Nagy at the University of Maine for making the digitized copies available.
Language
A language of the resource
English
Type
The nature or genre of the resource
Document
Date Created
Date of creation of the resource.
June 3, 2016
Description
An account of the resource
v. 1, no. 10
Format
The file format, physical medium, or dimensions of the resource
pdf
Identifier
An unambiguous reference to the resource within a given context
DV-381
-
https://www.dawnlandvoices.org/collections/files/original/3ecb05be10363d0037cac867f18d7110.pdf
863b55e6a6c5e7a005552777dfa248a9
PDF Text
Text
������
Dublin Core
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Title
A name given to the resource
Mi'kmaq
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Title
A name given to the resource
<em>The Aroostook Indian</em> (Nov.-Dec. 1970)
Creator
An entity primarily responsible for making the resource
The Association of Aroostook Indians
Source
A related resource from which the described resource is derived
University of Maine-Orono, Fogler Library Special Collections
Date
A point or period of time associated with an event in the lifecycle of the resource
1970 11-12
Contributor
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Siobhan Senier
Rights
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University of Maine Libraries. Used with permission. We also consulted with the family of editor Tom Battiste, including his sister Marie Battiste and widow Susan Battiste. We thank Desiree Nagy at the University of Maine for making the digitized copies available.
Language
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English
Type
The nature or genre of the resource
Document
Date Created
Date of creation of the resource.
June 3, 2016
Description
An account of the resource
v. 1, no. 11-12
Format
The file format, physical medium, or dimensions of the resource
pdf
Identifier
An unambiguous reference to the resource within a given context
DV-382
-
https://www.dawnlandvoices.org/collections/files/original/57293c20803bc70dfefdea1b7c4d582b.jpg
eeed049c257fdf3c29c45aa263573dd3
https://www.dawnlandvoices.org/collections/files/original/219db91176b29f5405f5b883baa68f33.pdf
afc0d6f5ba750c0b3cb7fce753b52009
PDF Text
Text
�
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Title
A name given to the resource
Wampanoag
Description
An account of the resource
Traditional Wampanoag territory encompasses a wide swath of southern New England--much of what is now southeastern Massachusetts, including Martha's Vineyard and Nantucket. Today, there are two federally recognized communities: one at Mashpee, Cape Cod; the other at Aquinnah (Gay Head), Martha's Vineyard. Wampanoag people were among the first indigenous people regionally to begin writing and published a Wampanoag-language bible as early as 1663--a text that has been useful in contemporary language revival efforts. Wampanoag people have also been devoted writers of their own history, as evidenced by the detailed timelines that appear even on the official tribal websites. <br /><br /><strong>Resources</strong> <br /><a href="http://mashpeewampanoagtribe.com/" target="_blank">Mashpee</a> Wampanoag Tribe<br /><a href="http://www.wampanoagtribe.net/Pages/index" target="_blank">Wampanoag Tribe of Gay Head</a> (Aquinnah)<br /><a href="http://www.wlrp.org/" target="_blank">Wopanaak Language Reclamation Project</a>
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Title
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"The Eagles and the Crows" (c. 1972) by Wamsutta (Frank James)
Description
An account of the resource
This card comes from an educational kit called "Indians Who Met the Pilgrims," produced by the Boston Children's Museum (BCM) in the early 1970s in collaboration with regional Native educators and activists. <br /><br />Frank James was an Aquinnah Wampanoag tribal leader, founder of the <a href="http://www.uaine.org/suppressed_speech.htm" target="_blank">National Day of Mourning</a>, and an activist committed to educating non-Native people about issues affecting indigenous people. He was a member of the BCM's first Native Advisory Board in 1972, and was instrumental in encouraging museum staff to start dismantling stereotypes. Following his lead, the BCM produced an early exhibit explicitly devoted to challenging stereotypes of Native Americans.
Creator
An entity primarily responsible for making the resource
Wamsutta (James, Frank)
Publisher
An entity responsible for making the resource available
Boston Children's Museum
Date
A point or period of time associated with an event in the lifecycle of the resource
1972
Contributor
An entity responsible for making contributions to the resource
Indigenous Resources Collaborative
Siobhan Senier
Rights
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Moonamum James. Used with permission.
Language
A language of the resource
English
Date Created
Date of creation of the resource.
July 2016
Type
The nature or genre of the resource
still image, document
Format
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pdf, jpeg
Identifier
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DV-383
-
https://www.dawnlandvoices.org/collections/files/original/9dcd576bcee408748fbb2910ae0753cb.pdf
4f2eb11fa3384fcf5dba722027a902b5
PDF Text
Text
A
lesser-‐known
Atlantic
crossing:
Six
years
before
Mayflower
landed
in
Plymouth
in
1620
quite
a
different
kind
of
trans-‐Atlantic
voyage
landed
27
Wampanoag
men
in
Malaga,
Spain.
Those
men
taken
against
their
will
from
Patuxet
and
Nauset
in
the
summer
of
1614
were
not
on
a
pilgrimage
but
their
journey
would
foreshadow
the
Pilgrim
landing
and
settlement
of
Plymouth
Colony
by
virtue
of
who
was
taken,
where
they
were
taken
from
and
the
one
who
returned.
The
story
of
Tisquantum,
also
known
as
Squanto,
who
remarkably
welcomed
the
Pilgrims
in
their
own
language
is
often
re-‐told.
It
begins
in
the
spring
of
1621
almost
as
if
the
“friendly
Indian”
dropped
out
of
the
sky
to
become
an
invaluable
emissary
between
the
settlers
and
the
Wampanoag.
The
lesser
known
albeit
well
documented
truths
are:
• That
Squanto
was
among
20
men
taken
from
Patuxet
in
1614.
• That
another
seven
men
were
taken
from
Nauset.
• That
Squanto
was
the
only
one
known
to
return.
• That
after
a
near
brush
with
slavery
he
learned
to
speak
English
while
living
as
a
captive
exotic
servant
in
London.
• That
when
he
finally
made
his
way
home
in1619
he
found
his
family
and
village
wiped
out
by
a
plague.
• That
his
home,
Patuxet,
was
no
longer
of
use
to
him.
• That
the
graveyard
of
his
people
became
Plymouth
Colony.
While
it
was
by
far
not
the
first
occasion
of
human
trafficking
conducted
by
European
explorers
to
the
new
world,
the
capture
of
Squanto
and
his
fellow
tribesmen
would
forever
alter
the
course
of
history
for
people
on
two
continents.
Instances
of
taking
Native
people
against
their
will
were
logged
in
graphic
detail
by
mariners
like
James
Rosier
who
explored
what
is
now
the
coast
of
Maine
with
Capt.
George
Weymouth
in
1605.
In
his
diary
Rosier
explained
the
means
and
motivation
for
such
acts
and
justified
the
capture
of
Native
men
as
a
rescue
from
the
wilderness
for
the
purpose
of
conversion
to
Christianity.
Rosier
shamelessly
described
the
enticing
of
two
Native
men
with
a
box
of
peas.
“
.
.
.
we
used
little
delay,
but
suddenly
laid
hands
upon
them.
And
it
was
as
much
as
five
or
six
of
us
could
do
to
get
them
.
.
.
For
they
were
strong
and
so
naked
as
our
best
hold
was
by
their
long
hair
on
their
heads
.
.
.
“
A
century
earlier
in
1502
an
English
company
of
merchant
explorers
from
Bristol
returned
to
London
from
Newfoundland
with
three
Native
men
clothed
in
“beasty
skins”
and
speaking
in
a
strange
language.
The
report
published
in
The
Great
Chronicle
of
London
indicates
that
at
least
two
of
the
men
survived
assimilation
and
�were
seen
two
years
later
in
Westminster
dressed
in
the
attire
of
Englishmen
however
unable
to
utter
one
word.
By
the
summer
of
1614
the
Wampanoag
certainly
knew
to
be
wary
of
English
vessels.
However
it
is
possible
that
a
visit
from
the
culturally
sensitive
and
tolerant
Captain
John
Smith
just
prior
to
the
kidnappings
may
have
given
the
Wampanoag
a
false
sense
of
security.
Smith
led
the
1614
exploration
of
New
England
with
a
primary
mission
to
discover
locations
suitable
to
host
a
colony
similar
to
the
one
he
helped
establish
in
Jamestown.
When
Smith
departed
to
return
to
England
he
left
Hunt
with
instruction
to
trade
fish
for
furs
with
the
Wampanoag.
Instead
Hunt
traded
Smith’s
good
will
for
personal
profit
capturing
the
men
from
Patuxet
and
Nauset.
Hunt
then
set
sail
for
Malaga,
Spain
where
he
attempted
to
sell
them
as
slaves
at
an
auction
interrupted
by
an
order
of
religious
monks.
It
is
assumed
Squanto
was
among
those
spared
by
the
monks.
If
the
Jamestown
experience
with
the
Powhatan,
and
having
his
life
spared
by
Pocahontas,
taught
Smith
anything
he
certainly
understood
offenses
against
the
indigenous
people
to
be
counter
productive
to
colonization.
But
by
the
time
Smith
learned
of
Hunt’s
devious
act
the
Wampanoag
were
left
devastated
and
Smith’s
cross-‐cultural
diplomacy
squandered.
In
his
account
of
the
New
England
voyage
published
in
1616,
Smith
made
clear
his
disappointment
in
Hunt.
“Notwithstanding
after
my
departure,
he
abused
the
Savages
where
he
came,
and
betrayed
twenty
and
seven
of
these
poore
innocent
soules,
which
he
sold
in
Spaine
for
slaves,
to
move
their
hate
against
our
Nation,
as
well
as
to
cause
my
proceedings
to
be
so
much
more
difficult.”
Smith
characterized
his
relationship
with
Hunt
as
a
test
of
wills.
Ultimately
he
acknowledged
the
appointment
of
Hunt
to
his
fleet
was
deeply
regrettable.
The
primary
reason
Smith
cited
for
being
unable
to
return
to
New
England
in
1615
as
planned
was
deception.
“
.
.
.
chiefly
by
one
Hunt,
who
was
Master
of
the
ship,
with
whom
oft
arguing
these
projects,
for
a
plantation,
however
he
seemed
well
in
words
to
like
it,
yet
he
practiced
to
have
robbed
me
of
my
plots
.
.
.”
Works
cited:
James
Rosier,
A
True
relation
of
the
most
prosperous
voyage
made
this
present
yeere
1605,
by
Captaine
George
Waymouth,
in
the
discovery
of
the
land
of
Virginia:
Where
�he
discovered
60
miles
up
a
most
excellent
River;
together
with
a
most
fertile
land.
London,
(1605)
The
Great
Chronicle
of
London,
A.H.
Thomas
and
I.D.
Thornley
editors,
(1939)
John
Smith,
The
General
History
of
New
England,
(1624)
�
https://www.dawnlandvoices.org/collections/files/original/9204aee0c7ddc95e6010fde5a6ee5cae.jpg
070a328925ce615d83524c854a3d73a7
Dublin Core
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Title
A name given to the resource
Wampanoag
Description
An account of the resource
Traditional Wampanoag territory encompasses a wide swath of southern New England--much of what is now southeastern Massachusetts, including Martha's Vineyard and Nantucket. Today, there are two federally recognized communities: one at Mashpee, Cape Cod; the other at Aquinnah (Gay Head), Martha's Vineyard. Wampanoag people were among the first indigenous people regionally to begin writing and published a Wampanoag-language bible as early as 1663--a text that has been useful in contemporary language revival efforts. Wampanoag people have also been devoted writers of their own history, as evidenced by the detailed timelines that appear even on the official tribal websites. <br /><br /><strong>Resources</strong> <br /><a href="http://mashpeewampanoagtribe.com/" target="_blank">Mashpee</a> Wampanoag Tribe<br /><a href="http://www.wampanoagtribe.net/Pages/index" target="_blank">Wampanoag Tribe of Gay Head</a> (Aquinnah)<br /><a href="http://www.wlrp.org/" target="_blank">Wopanaak Language Reclamation Project</a>
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Title
A name given to the resource
Introduction to <em>Captured: 1614</em> by Paula Peters (2014)
Description
An account of the resource
Paula Peters is a Native American journalist and educator from Mashpee, Massachusetts. She worked for the <em>Cape Cod Times</em> from 1992-2002 and has worked to educate the public about Native history as part of the Indian Program at Plimoth Plantation (first as an interpreter in the 1970s and 1980s, and returning in 2005 as Director of Marketing and Public Relations). <br /><br /> Peters attended Bridgewater State University from 1984-1986. She was actively involved in the Mashpee federal recognition effort, with her father, Russell Peters (d. 2002), and many other tribal members. In an interview with NPR in 2006, Peters recalls a time when "nobody in Washington cared much about which tribes were recognized." Like her father, Peters has served on the Mashpee Wampanoag Tribal Council. With her husband, Mark Harding, who serves as the council's treasurer, she co-founded the marketing company SmokeSygnals.<br /><br />As executive producer of <em>Captured: 1614</em>, Peters continues her longstanding efforts to tell history from the Wampanoag perspective. The exhibit was first unveiled in November 2014 at the Plymouth Public Library in Plymouth, Massachusetts, marking the 400th anniversary of the kidnapping of Squanto and 19 other Wampanoag tribe members by English settlers. The essays included here comprised some of Peters's contributions to that exhibit. <em>Captured</em> will travel and continue to grow until 2020, the 400th anniversary of the landing of the Mayflower. Peters serves on the committee of Plymouth 400, the non-profit organization planning that event.<br /><br />
Creator
An entity primarily responsible for making the resource
Peters, Paula
Source
A related resource from which the described resource is derived
<a href="http://www.plymouth400inc.org/events/captured-1614" target="_blank">Captured: 1614</a>
Date
A point or period of time associated with an event in the lifecycle of the resource
2014
Contributor
An entity responsible for making contributions to the resource
Victoria Leigh Gibson, UNH 2016
Rights
Information about rights held in and over the resource
Paula Peters
Language
A language of the resource
English
Type
The nature or genre of the resource
Document
Date Created
Date of creation of the resource.
July 2016
Identifier
An unambiguous reference to the resource within a given context
DV-384
-
Dublin Core
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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).<br /><br /><strong>Resources<br /><br /></strong>Passamaquoddy Tribe at <a href="http://www.passamaquoddy.com/" target="_blank">Indian Township</a><br />Passamaquoddy Tribe at <a href="http://www.wabanaki.com/" target="_blank">Pleasant Point</a><br /><a href="http://www.wabanaki.com/wabanaki_new/Museum.html" target="_blank">Waponahki Museum</a><br />Passmaquoddy <a href="https://www.facebook.com/Passamaquoddy-Cultural-Heritage-Museum-245012865531840/" target="_blank">Cultural Heritage Museum</a> on Facebook<br /><br /><br />
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Title
A name given to the resource
"Skicin Love" by Donald Soctomah
Description
An account of the resource
<h4><strong>Life and Career</strong></h4>
The very wise and active Passamaquoddy Tribe member, Donald Soctomah, has a resume that speaks for itself. Through many years of activism, writing, and leadership, Soctomah has accomplished much for his tribe. Without his drive, and over-the-top passion to bring the spotlight to a Native American nation that existed well before the early pilgrims, the Passamaquoddy would be fighting even harder than they are now. Soctomah is a great modern champion of the Passamaquoddy people. <br /><br />Donald Soctomah was born in 1955, a member of the Passamaquoddy tribe. Soctomah served as his tribe's representative in the Maine state legislature for eight years, and is a tribal historian. He received his bachelor’s degree in forest management from the University of Maine, where he later received an honorary doctorate (Senier 178). However, Soctomah is more than just a few titles; in every way he can, he advocates for his people, the Passamaquoddy.<br /><br /> Soctomah works tirelessly to bring awareness to the communities surrounding the Passamaquoddy of their history, their presence, and their continued struggle for survival. Soctomah is an official tribal forester, and has served for in Maine for well over a decade, where the primary goal is to help Passamaquoddy tribal members secure jobs in the logging industry. Beyond helping his tribe in a community setting, Soctomah also supports them at the state level. As a state representative, Soctomah introduced legislation to change offensive names, which included more than thirty places in Maine, including such locations as “Squaw Mountain.”[1] Complementing his activism, Soctomah has also written several books on the history of the Passamaquoddy Tribe and is now director of the Historic Preservation Office.[2] <br /><br />Soctomah still labors to transform the way schools teach Native history and to preserve the language in innovative ways—including helping develop an online audio dictionary of 18,000 Passamaquoddy words. Having spent most of his life working to preserve the language, history, culture, and land base of the Passamaquoddy tribe (located near the Atlantic coast of Maine and New Brunswick, Canada), Soctomah’s commitment to his Native roots and the future of Maine’s Indigenous population is very much alive. Soctomah has produced historical and children’s books, films, compilations of tribal music, and interactive educational material. [2] <br /><br />Arguably, Soctomah is perhaps the most publically recognizable member of the Passamaquoddy tribe. In national media, Soctomah made an appearance on the PBS reality show “Colonial House,” which premiered in 2004, and was filmed on Passamaquoddy land. From being a tribal consultant to filmmakers (for the Discovery Channel, Maine PBS, and the Animal Planet Network), to grant writing, it is clear that Soctomah is perfectly at home as a representative of Passamaquoddy culture. <br /><br /><h4><strong>Writing</strong></h4>
While Soctomah’s actions might express his passion for the Passamaquoddy, his love for his tribe is painted most beautifully in his own writing. For example, in Soctomah’s poem “Skicin Love,” he expresses love on a spiritual level, uncovering a strong, close relationship of community that the Passamaquoddy exert internally. Soctomah writes: <br /><br />Each day the bond within our souls gets stronger <br />Each time we travel to the ancestral sites we get a blessing from above <br />Each time we make love our bodies become one Each time we look into each other’s eyes I can feel the love growing deep inside… [3] <br /><br />This poem, while succinct, is a perfect example of Soctomah’s powerful love for his people. It speaks for the Passamaquoddy in the present, because they still are present today. The poem begins, “Each day,” announcing that for the Passamaquoddy, time is not running out, but rather growing “stronger” daily. As the poem continues, the repetition of “Each time,” at the beginning of every line creates a steady, echoing rhythm. The echo, the rhythm, helps the reader understand that every day, the Passamaquoddy people are walking in the same footsteps as their ancestors—time is continual and tradition is unbroken. The line, “Each time we travel to the ancestral sites we get a blessing from above,” expresses not only recognition of the past, but also a celebration of its still present landmarks. <br /><br />The Passamaquoddy tribe itself is evolving, which is revealed in the following line, “Each time we make love our bodies become one.” Soctomah shows that the lovers are not only producing the next generation of Passamaquoddy to continue its legacy, but that the “love” represents the unity of the tribe, as well as the people. Individual acts of love strengthen the love of the Passamaquoddy as a whole—the tribe is one body. Soctomah does not end the poem with a period, but rather an ellipsis, meaning that the love doesn’t end for his nation, but continues to grow and escapes time itself. Soctomah’s writing reveals his deep emotional investment in his people, and his faith that they will continue to thrive through unity and devotion to one another. <br /><h4><strong><br />Conclusion</strong></h4>
Soctomah’s praise and accomplishments are well recognized. During a ceremony on March 30, 2015, the Maine Humanities Council awarded Soctomah its highest honor, the Constance H. Carlson Prize, for his outstanding contributions to public humanities in Maine, such as his work to protect native culture and lands through resource management, policy-making, teaching, and the promotion and dissemination of history and language. Out of the many efforts Soctomah made during his eight years in the Maine State Legislature, Maine K-12 students now learn about Maine Native American history in school, and Maine place names now show cultural awareness and sensitivity toward the state’s native populations.[5] As Soctomah recognizes in his poem, “Skicin Love,” day by day, the bonds of Passamaquoddy culture get stronger, their love is always growing, and so is the public awareness for one of the many Native American tribes in New England, thanks in part to his efforts. <br /><br /><h4><strong>Works Cited</strong></h4>
[1] Higgins, A.J., and Globe Correspondent. "MAINE DROPS PLACE NAME USAGE OF INDIAN SLUR." n.d.: n. pag. <em>The Boston Globe</em> (Boston, MA). 3 Apr. 2000. Web. 9 Apr. 2015. <br /><br />[2] Landry, Alysa. "Committed to His Native Roots: Soctomah to Be Honored for Contributions." <a href="http://indiancountrytodaymedianetwork.com/2015/03/02/committed-his-native-roots-soctomah-be-honored-contributions-158928">Indian Country Today Media Networks.</a> 2 Mar. 2015. Web. 28 Apr. 2015. <br /><br />[3] Senier, Siobhan. <em>Dawnland Voices:</em> <em>An Anthology of Indigenous Writing from New England</em>. p.178-80.U of Nebraska Press, 2014. <br /><br />[4] Webber, Kate. "Donald Soctomah Humanities Prize Luncheon." <a href="http://bangordailynews.com/community/donald-soctomah-humanities-prize-luncheon">Bangor Daily News.</a> 29 Jan. 2015. Web. 28 Apr. 2015.
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Indian Resource Center
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Passamaquoddy Cultural Museum
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Julia Brush
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University of Maine Libraries. Used with permission. We also consulted with the family of editor Tom Battiste, including his sister Marie Battiste and widow Susan Battiste. We thank Desiree Nagy at the University of Maine for making the digitized copies available.
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University of Maine-Orono, Fogler Library Special Collections
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Julia Brush
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University of Maine Libraries. Used with permission. We also consulted with the family of editor Tom Battiste, including his sister Marie Battiste and widow Susan Battiste. We thank Desiree Nagy at the University of Maine for making the digitized copies available.
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The Association of Aroostook Indians
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University of Maine-Orono, Fogler Library Special Collections
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1971-03
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Julia Brush
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University of Maine Libraries. Used with permission. We also consulted with the family of editor Tom Battiste, including his sister Marie Battiste and widow Susan Battiste. We thank Desiree Nagy at the University of Maine for making the digitized copies available.
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