10 10 189 https://www.dawnlandvoices.org/collections/files/original/180c3f4545864065e63acd31cdf01b34.pdf 11dd710342083df89805ce658793619e PDF Text Text ) Alnobak News COWASUCK BAND - ABENAKI PEOPLE COWASS North America, Inc. - P.O. Box 554, Franklin, MA 02038 - (508) 528-7629 April - May - June 1995 - Volume 95 / Issue 2 - Page - 1 Sogalikas - Kikas - Nakkahigas___________ Cowasuck Band Spring Gathering - Beaver Pond The Spring Gathering was held at Chilson Beach on Beaver Pond in Franklin, Massachusetts on June 3-4. In spite of die rain that was received each morning the sun came out just in time for the opening of the day's activities. Native artisans covering a diverse array of subjects and representing every state in New England were there showing and selling their artwork. Over the weekend 200+ Native People and approximately 4000 spectators participated in the gatiiering. The event was also financially successful, the majority of the contributions received will go to the Franklin Youth Services project to complete the construction of the youth center. The host drum. Iron River Singers, was backed up by two other drum groups, the Society of Brothers from Connecticut and the Red Hawk Drum. The Red Hawk drum, which is the Cowasuck Band Council drum, was used to create a "pick-up" group which included Cowasuck men, Rob Apataker and several of his women singer friends, and other guest singers from the Micmac, Lakota, and Navajo Nations. As a result the Red Hawk Drum provided a wide variety of Northern and Southern style music as well as specific Abenaki songs. The three drums provided enough foot stomping music to make even the best moccasins "smoke" to the beat of the drums. A special honoring song and dance were done in memory of Raymond Pease, our West Coast Council Sub-chief, who recently passed on in May. We asked that all our ancestors who have passed on to join us in the honoring. Several demonstrations were performed during the weekend. Basket making and “hands on” lessons were done by Many Winds. Blackpowder, candle making, shot making, and contact period living demonstrations were provided by William Smits and his wife. A wigwam was also built to demonstrate eastern Native American living arrangements. The wigwam was used for shelter and a place to sleep for some of our guests. Stoiy telling was done each morning for the children by Willow. As a special cultural presentation was performed by Aztec dancer Breeze who did the "Condor" dance to the Andes music of Peruvian Nicholas. Several Abenaki from the Missisquoi Band were invited as brothers and sisters to join us in die festivities. On Saturday nig^it the Cowasuck Band held a communal feast for all those that were at the POW WOW. Fire Woman gave a prayer of thanks before the feast and Paul Pouliot sang a gathering and honor song for the food that Following the feast a Cowasuck Band Council meeting was held - all that were present were invited to hear about the Band's activities. Speaker Paul Pouliot presided over the meeting. A consensus was made to cancel the July gathering and to go forward with the September event The cancellation was due to site problems and the concern about hot weather. The feeling was that events scheduled for spring and fall are best. Other issues and topics discussed included the recognition process, membership requirements, fimd raising, and several ongoing and proposed grant projects. �I Ainobak News 95-2 - April-May-June / Sogalikas-Kikas-Nakkahigas 1995 - Page - 2 Statements were given by our elders. Fire Woman and Grandfather Maple. Our Speaker invited others to speak and a member of the Missisquoi Band spoke and gave his best wishes from the Missisquoi people. Our elders were pleased and expressed our desire to live and work in peace and good will with all other Abenaki and other Native Peoples. Following the Council meeting all die women were invited to the Cowasuck Women's Circle which lasted long into die evening. The women reported that the Circle was a very uplifting experience for them. The POW WOW activities were concluded by the singing of the American Indian Movement national anthem. The Red Hawk Drum invited all the singers of the other drums to join in die grand closing. Over ei^teen singers were at the drum including all the dancers and other singers that joined in. The resulting song was performed in unity and strength that typified the spirit and good will that filled the weekend event. 1995 Gatherings & Events The following Abenaki gatherings and events are scheduled for 1995. We are requesting your support, attendance, and assistance to make diese upcoming events pl^surable and successful to us all. Odanak is northwest of Drummonville, Quebec and is next to Pierreville on Route 132. The travel time is about 2 hours from the Vermont / Canada border. Camping s{»ce is available but facilities are limited. Rick CBomsawin is the gathering host, he can be telephoned at (514) 568-0869 or FAXedat(514) 568-6558. ** Summer Gathering - Canceled ** The Summer Gathering which was scheduled for July 29-30 has been canceled by Council consensus. Manville Settler's Day ** A gathering and celebration will be held on September 23-24 at the Manville Road & Gun Club in Manville (Lincoln), Rhode Island. Our Band has participated in this event for the last two years. The club has requested that we expand our involvement into a POW WOW so diat the Native American influence on the colonial period is better represented. The host drum is the Iron River Singers and the Ogawanio Society Drum from Odanak has promised to come as well. A Council meeting and Women's Circle will also be held as time permits. ** Fall Gadiering ** The Odanak Gathering is going forward as scheduled for the first weekend in July. Plan on traveling, if you can, on Thursday, June 29, because activities will be ongoing sduting on Friday. Remember, the Canadians celebrate July 1st and not July 4th so most activities will end on Sunday, July 2nd. The Fall Gathering (Council & Women’s Circle) will be held on October 14-15 at the Pouliofs home the Red Hawk Lodge in Franklin, Massachusetts. Arrival on Friday night is encouraged, so that the activities can start on Saturday morning This gathering is a social and spiritual event. Craft demonstrations, open discussions, cooking and nature lectures will be prunaiy activities. Camping space is limited so please notify us if you plan on attending. The will be no public and trading will be limited among ourselves. �Alnobak News 95-2 - ^April-Magjnne_/_SogaUk^;;^kag;-Nal^higag 1995-Page^ Newsletter Comments & Family News We encourage all of our tribal family to write to us - comments, letters, opinions, stories, poems, or words of wisdom - send them in. This is yovir family news network! We want to print all family related news - births, sickness, deaths, graduations, promotions, new jobs, new homes - vriiatever is important to you we will put it in the news so that we can all share in our family relations. Homer St Francis, of Swanton, was dismissed of Jan. 6,1988 third-offense charge of driving while intoxicated, and a disorderly conduct charge stemming from an assault on a police officer in Bericshire, May 11,1991. The one remaining charge was levied during the tribe's fish-in protest last fall. The state's attorn^ said Tuesday that die criminal charges were dropped on "the basic jxinciple that a person is so ill that it doesn't make sense to go forward." St Francis is seriously ill with cancer. None of the charges against St Francis were part of the 18 charges ranging from DWI to assault upheld by the Vermont Supreme Court last month, the state's attorney said. Summarized from the County Courier. AjmiI 20, 1995, reporter - Marilyn Hackett. Important Notice: If you are moving or otherwise changing your address, it is imperative for several reasons that you contact us with your new address and telephone numb^. First, it costs us about $1 to print each newsletter and the original mailing and return postage is $.60^ for each piece of mail returned. Second, since we do not charge subscription fees this wasted expense comes out of funds that we could use for other programs. Third, as we proceed into die recognition process you may be "lost” or at the least listed as "address unknown;" a situation that could result in being dropped from the tribal rolls. It is not our duty nor that of the U.S. Postal Service to keep track of you - this is your responsibility to your tribal family. Vermont News ** Charges Dropped ** All charges except for one were dropped against the chief of the Missisquoi Abenakis in consideration of the chiefs health according to Franklin County State's Attorney Howard VanBenthuysen. ** Abenaki Get Grant to Study Bottling Plant ** The Governor’s Advisory Commission on Native American Affiiirs landed a grant last week to study whether a bottling plant for Native American herbal teas and sjxing water in the Swanton area would be financially feasible. Acting Tribal Chief April St. Francis announced Monday. This isn't the first time the bottling plant idea has been proposed, according to Dee Brigthstar, a Tribal Council member \^bo said it has been rejected in the past. Chief Homer St. Francis thinks it is a good idea, “fve read about water wars," he explained. "Water is going to be more precious than oil." Summarized from the County Courier. AjhiI 27, 1995, reporter - Marilyn Ifeckett �Alnobak News 95-2 - April-May-June / Sogalikas-Kikas-Nakkahigas ** Abenaki Heritage Celebration Weekend Summarized from the Countv Courier. April 20, 1995, reporter - Marilyn Hackett On May 6 & 7 the third annual Abenaki Heritage Celebration weekend was held in Hig^gate Vermont. In spite of the cold weather, a large number of Abenaki (Missisquoi and Cowasuck) and other Native people attended the event. ** Bones Moved Will Now Find Peace At Last ** ♦* Vermont Prison Hosts A Wedding ** The remains of 80 ancestors and their cherished possessions were brought back by canoes to die Swanton area last fall. At that time the tribe had no firm commitment that they would be restored to their original grave sites in High^te. That assurance came last week as the Vermont Legislature agreed to fimd the purchase of the site. “The state will now take possession of and move die house off the site and the pool and septic system will be dug up,” said April St Francis. History was made in Franklin County Jail when Peruvian Indian inmate, Juan Morales married Dee Bright Star, Missisquoi Abenaki Tribal Council member. This was die first marriage performed in the 102 year history of the jail. Morales was arrested in November and charged with illegal entry into the United States. He remains in jail while fighting deportation charges. Summarized from the May 18, 1995 Boston Globe "New England Briefs." “It's not a victory," Chief Homer St. FraiKis said of the conclusion of the sometimes contentious, decade-old struggle to return their forbearers to their final resting places. "Ifs a healing process knovring the ancestors are in their home site so they can journey on to the afterlife in peace and happiness." The state's failure to rebury the remains has been a major sore point for the Abenaki in various negotiations for years. “The graves were discovered in 1972 Mhen the owner of the Highgate property put in a swimming pool,” April St. Francis said. Bones, jewelry and pottery were turned over to University of Vermont archaeologists for study and then stored in Montpelier. In an attempt to ensure that a similar situation does not occur again, the Legislature has included two provisions in the deal. One makes it illegal to intentionally disturb the grave of a Native American. The other pro\ides tlmt any remains in Vermont unintentionally disturbed - such as unmarked graves uncovered during construction may be reinterred at the Highgate site. Say That in Abenaki / Ida ni Alnobaiwi ♦♦ Time of Day ** Kisokw Kisgadiwi Tebokw Niboiwi Sposowiwi WTogwiwi Paskua Paskuak Nowitebakad Nowitebakak Sokhipozit kisos Nakilh^t kisos WlSgwa Saba The day, a day. In day time. The night. In the night In the morning. In the evening. Noon, it is nooa At noon. Midnight, it is midnight. At midnight. Sunrise, at sunrise. Sunset, at sunset Yesterday. Tomorrow. �AlnobakNews95-2-April-May-June / SogalikashKijgsjfajdMhi^sl99Sj^Page^ West Coast Winds ** Family Events ** The Cowasuck Band West Coast Council held a major "yard-sale" in May. Family, friends, and neighbors donated loads of items and an ideal site was provided by one of our tribal sisters. The two day event resulted in over $600 of sales and enough additional items to have another sale in the near future. The Council's goal was to raise enoi^ money to get a drum. The money is more than enou^ to purchase the drum and beaters that they were seeking. Several of our Band members are learning drum and singing skills with the Miwok and ElDorado Indian Coxmcil. They will now be planning on developing their own drum. Hopefully, our Native brothers and sisters on die West Coast will be hearing Abenaki songs soon. ** Raymond Pease - Passes On ** Raymond C. Pease, elder and Sub-Chief for the Cowasuck Band West Coast Council, passed on suddenly on May 24th. Ray, who was 57 years old, was very active in the Native American affairs of the regioiL His dedication to the Band and the ElDorado Indian Council will be missed by all that knew him. He leaves behind numerous family members. His family can be contacted at 4700 Old French Town Ro^ Shingle Springs, CA 95682. *♦ West Coast Council Words ** When I think about Abenaki culture today, especially in the U.S., I think about change. When I was growing iqi, during the 60's and 70's I attended many POW WOWs, throughout New England. I knew I was Indian, and that others were either non-Indian or "Hobbyists." Back when I was growing up we did not worry about the tribe as much, it was as ifjust being Northeastern Indian was enough. Today, I think because of the Maine land claim and federal recognition of many groups, we have become extraordinarily concerned about identification. Sometimes, I get very nostalgic for my youth, because I remember gatherings of people where politics was not a major factor in our community. Being related or from a family was important. Also part of the contemporary politics seems to be discussion who is "really an Indirni?" The most disturbing to me is that in some recent POW WOWs in the Northeast, I have heru-d it said that some of our elders are not "real Indians." Reasons given for this are things like "He is really an Italian who changed his name." "No real Indian would use the term Pnncess," etc. I think it is important to point out that I was raised to know that being Indian is respecting our elrkrs, not trying to discredit them. Maybe in the future the term "princess" will not be used by our people. But if this change occurs, it may be because many of us want to look more respectable in the eyes of our western tribal neighbors such as the Lakota or Ponka. However, it is important to know that until recently the term "princess" was respected in some of our Indian communities in the East This term stems not from a desire to copy western Indians, but because our cultural history is different from that of the West. I may be wrong, but what I remember hearing is that the term was used to designate the female descendant of a chief or "king." Designations such as "king" were given to many of our leaders prior to the Revolutionary War to give our leaders equivalent status to European kings. Western tribes were not occupied by European forces until after die Revolutionary War, therefore they were never given this terminology. Do we need to put down or think less well of our elders simply because they have continued to use a terminology that tiiey heard when they were children? Again, I �Alnobak News 95-2 - April-May-June / Sogalikas-Kikas-Nakkahigas 1995 - Paggj^ would like to say that maybe being Indian has more to do with respect than it does with trying to "look good." I hope that wdiile our elders are with us, we may find more time to ask them questions and listen to their answers because they hold our culture, not people who grew up far away. I am looking forwtud to seeing you all this Summer as I and my new wife plan to be traveling to Odanak, Quebec during July. Hopefiilly we will have a chance to touch base with people in New England. I really miss seeing my elders and others I grew up with in the New England POW WOW circuit. Our thoughts here on the West Coast are witih you all. Please send your prayers out to us. Especially, remember Sub-chief Raymond Pease. I feel very honored to have been able to help with his fimeral in California May 26th and sing there, as well as I was able, the Chiefs Honor song. His &mily and friends miss him greatly. Paul Tambuiro Cowasuck Band Council Actions Federal Recognition Our Band recognition process has been slowly going forward. The East Coast Tribal Council has been reviewing mwnbership issues and "base­ line" family groups. Consideration is being given to determine if specific policy changes are required to create two levels of membership. The policy centers on die principle that citizenship is either by blood relation rights, by marriage, or by formal tribal adoption. Note: This policy issue has impacted our membership review and approval js'ocess significantly. For those that have applied for membership into the Cowasuck Band, but may have not bwn approved or have not received a reply from us - tlhs is the reason and we apologize if you were impacted by this. The Tribal rolls are being studied to identify base-line family groups and inter-marriage relationships. This is an important step and may be a requirement to separate our Band families from those of the Missisquoi or other identifiable Abenaki groups. The present consensus is that inter-mam^s have made the segregation of the individual Abenaki Bands, clans, and family groupings veiy difficult to document and possibly not desirable. Our Band Council may be required to make some unpleasant decisions to remove whole family groups from the rolls because of the actions of the most outspoken leader or elder of dieir group. For example, the whole Knight or Lussier families may have to be removed from the rolls due to the lack of other leadership from those groups to speak on their behalf. In the future we will be contacting family group elders to determine their family status within the greater Abenaki family circle. On the matter of recognition, we sfrongly recommend that all family elders and leaders gather family stories, oral traditions, pictures, records, and any documents that provide information on your ancestiy. These types of information are as critical to our recogmtion process as are genealogical and ethnological documents. Women’s Circle The Women's Circle met in May at an ancient Blue Heron rookery (nesting site). The meeting was held at this location in respect to the birds and due to the fact that they had returned to the site to nest. To the Abenaki, the Blue Heron is a sacred bird because it appears to stand and pray to the Creator. An honoring song was done for them during the meeting. The drumming and singing did not scare them at all. They seemed to enjoy having us join tiiem. �Alnobak News 95-2 - April-May-June / S^jika»^ikasjfaldMhiffli8j[9^^JPag^^ A Women's Circle was held at the June POW WOW. All women were invited to participate. Women's medicine and spiritually to deal with tribal problems and issues were the key matters addressed. Native Words April 7,1995 - To Chief Paul, the Council, and to Our People. In the news letter you asked, what is it we need or expect of being a recognized Band, and which is the right path for us to follow (para-idirasing it) and I would like to say (speaking for myself only) -T.IVEFREEORDIE.'' When the Great Spirit gave our People this place, a long time ago, in a time before time, made the hills, and trees, the blue sky, flowers and fields. For all that lives gave clear water, full with life and beauty. Then filled this place with many spirits, ai^ made the people one with the forests. Through the ages tested our faith, made us strong and beautiful. A People with pride, as human beings, with a spirit, an absolute freedom of will. When Viking ships first touched our shores, with carved serpents perched upon the bow, Norsemen with sword and shields, they found our People alreatfy living here. Then when flie Dutch and French began to explore, and when the Pilgrims later came, our People welcomed them, and shared vriiat tiie Great Spirit has given us. But we were forced to take sides, some went this \ray some that. So we foi^t in the disastrous wars between the French and British. We fought again with our French and American allies against the British, in the American Revolution. We suffered at Fort Ticonderoga, at the battles of Lexington, Concord, Bunker Hill, Albany, Montreal, (Judxx; and on the lakes and water ways so vital, over vriiich great amounts of supplies, food, weapons, shelters, and of our People were given up to the American Revolution. Our People were the direct link between our French allies and to our American allies by supplying them from the north. So we are not a conquered People but allies from the start The American Revolution vs^ won but the war was not over. Soon the Continental Congress would ignore us, and our rights as allies, and new people would settle in on our lands, left unguarded by our weakening in the Revolution, and by illness. In between the American Revolution and the war between the Blue and Gray, was a very dark time, when Congress could not see People as People. Some were given rights, considered as people. Some people were as property, and some (whom Congress didn't even count) as animals. (If we were still "classified" as animals we would have to be on an endangered list, and have a right to a habitat and to propagation!) Shouldn't we have the same rights that we had when we joined with our allies the Americans and French? Shouldn't we have a home for the People someplace cool, green, and aUve. A place to meet, to be together, to share, and cany on our culture. Or to retreat into wilderness, hunt, fish, or be alone. A place to visit ourselves to pur past. To live as true human beings should, without constraints upon our liberty! To pray freely, come and go as we wish, to defend ourselves, and to marry whomever we wish, as free people may. Perhaps many of us would live there, many may not, either way we would have a place, where we could, preserve it as it was, with our People intact in communion with the forest and Great Spirit. It would be intolerable to live in a world were there are no-more free human beings, and this to me is the meaning of "LIVE FREE OR DIE." Thank you for OUT tinre and consideration. Mark R Nault, Kounhquodt Wobe Mukquoshm P.S. I hope all is well, and plan to see you all at the spring ^thering. Peace - Mark. �Alnobak News 95-2 - April-May-June / Sogalikas-Kikas-Nakkahigas 1995 - Medicine Bag - Dandelion Dandelion - leontodon taraxacum, commonly called blow ball, wild endive, lion's tooth, or cankerwort, is a member of the sunflower family "Compositae." water, steep for 1/2 hour or more, cool and drink three or four times a day. Next time you look down at your lawn and see that yellow flowered weed you may want to change your opinion about the medicine blessing that Mother Earth gave us in the This plant is extremely adaptable and easy to grow, it was once native to Greece but is now commonly found world wide and in active growth year round. In this region it grows from April to November. Dandelions appear as a rosette of shiny gjeen tooth-edged leaves. The tubular flower stem is approximately 6 inches in height and has a single yellow flower. The flower matures into a white fluff ball that allows the seeds to be carried by the wind. When cut, the root and stem will yield a milky white sap. The fibrst "spring" leaves that develop can be used in salads or cooked as "greens." The leaves contain very high levels of Vitamin A, as well as Vitamins B, C, and G. The root is die medicine part - it shoidd be collected wiien the plant is in flo\^«r and dried for storage. The Dandelion is mild, wholesome, and safe - it possesses several medicine influences as a diuretic, tonic, stomachic, aperient, expectorant, and deobstruent. It is used for dropsical and urinary complaints as well as for atonic dyspepsia, rheumatism, and female organ disorders. The Dandelion creates a natural organic nutritive salt that purifies the blood and destroys acids. It has great opening, cleansing, and blood purification qualities and is very effective for disorders of the liver, gall bladder, spleen, and other diseases that impact die biliary or^ns such as jaundice. It is also a good agent for skin diseases, scurvy, scrofula, and eczema. It can be easily prepared from fresh or dried plants as a tincture or tea. For infusions as a tea, fill a cup with green leaves or 1 teaspoon of dried, powdered, or cut fresh root, add boiling 2 Quarts Freshly picked Dandelion Blossoms 1 1/2 Cups FineCommeal 1 Tablespoon Water 2 Eggs 1/4 Cup Oil (Nut oils preferred, such as Walnut) Pick blossoms when flowers are in full bloom, just before using. Wash and dry. Add water to eggs and beat well to make a dip mixture. Heat oil in cast iron skillet until hot. Dip, one blossom at a time, into egg and then into the commeal to coat the flower. Put blossom into hot oil, saut6, turning often until golden. Drain excess oil by placing cooked blossoms on brown paper. Serve hot or cold as a snack or vegetable side dish. �Alnobak News 95-2 - April-May-Jane / Sogalikas-Kikas-Nakkahigas 1995 - Page - 9 ** Reviews - Books / Tapes / Videos Creation's Journey. Native American Identity and Belief National Museum of the American Indian Smithsonian Institution, 1994 Tom Hill & Richard Hill, Editors ISBN 1-56098-453-8 250+ Pages, $35. This is anotiier large museum picture format book. It contains a large number of exhibits, objects, historical pictures, clothing, and art that has been seldom been seen by anyone other than museum staff. There are many items of from the northeast tribes, including several examples of Micmac clothing and baskets. COWASS North America ** Tribal Book store** The Tribal Book Store continues to have an extensive sui^ly of Abenaki subject related history and language books. For information contact COWASS North America, Inc., P.O. Box 554, Franklin, MA 02038 or (508) 528-7629. The following books are available for sale through the trilxil store: nrhft Wahanaki's of Maine & the Maritimes by the American Friends Service Committee = $28. Western Abenaki by C. Collovwiy = $18. Alnohaodwa. Abenaki Lmiguage Book & Tape by J. Brink & G. Day = $13. Aunt Sarah by Trutfy Paricer (signed) = $40. Metallac & Prince of Darkness (2 book set) by Alice Noyes = $28. Abenaki & English Dialogues by Joseph Laurent (reprint of 1884 grammar book) = $20. College Assistance Program ** Starting in September 1995 the Cowasuck Band, through Cowass Nortb America, will be granting college assistance to qualifying Band members. A fund is being established by personal donations and matching funds will be provided from tribal fund raising activities such as our public gatherings The goal of the program is to provide funding for books and materials to college students of our Band in return for providing tribal community service or support. The actual amount of the individual grant will depend on the number of qualified applicants and amount of funds available each year. Applications will be reviewed by the east and west coast Tribal Councils during the month of August Applicants are required to submit their name, address, telephone number. Band number, documentation of enrollment at a college, and die courses being taken. To qualify the applicant must submit a statement or letter of their needs for assistance and what services or support that they will be willing to provide in return to our tribal conununity. This is not meant to pressure anyone to do work but to build Tribal community spirit and cooperation. For example, Cowass North America and its sister orpnization the Franklin Food Pantry provide community su^Jort in the Franklin area. Volunteers and workers are always needed for the Adopt-A-Hi^way program, food drives. Pantry help, children's Christmas program, and POW WOW activities. The west coast Council could use assistance with their fund raisers or helping Doris Nickles with the children's {xogram that she is running. Ifyou need details on these activities or other ideas contact us. To make this a continuing and successful program, donations from our Tribal family and other Native supporters will be gratefully accepted. �Alnobak News 95-2-April-May-June / Sogalikas-Kikas-Naktaihigas 1995 - Page-10 Land Fund ** A land base in our ancestral territory is a critically important and ftmdamental matter in regard to our existence as a Band and tribal organizatiorL At present our Band consists of two coastal councils with family clans concentrated around each location and numerous families spread out between the two primary su'eas. Historically, the Abenaki lived all over the New England and eastern Canadian provirujes so the location of the Tribal Council and business headquarters in Franklin, Massachusetts is not significant issue of concern. Nevertheless, we still lack a common land base that we can call our the center of our ancestral home-lands. Our current proposal is to purchase or otherwise g3in the controlling interest over a land site in the New England area, preferably New Hampshire or Massachusetts. This site would be used for cultural and spiritual events; and for educational, environmental, recreational, and repatriation programs. A tribal goal was established over a year ago to address this issue, but little action has taken place due to die lack of resources. In consideration of our ongoing recognition process we must put a more definitive plan in motion to identify our land needs, requirements, use, location, and resources. Our initial thoughts were to establish a land "reserve" as opposed to a "reservation.” A site that is undevelop^ natural, or conservation land is the primary objective. The ideal location should be heavily wooded (Pines) with a pond, stream, or other natural water supply on site. Based on these primary objectives we will develop various plans and options to secure the land through grant, stewardship, or purchase. Aity course of action that we pursue will prcdiably cost thousands of dollars for the purchase, improvement, insurance, and maintenance of the jffoperty. To get moving on this matter we have established a Land Fund. As we did with the College Assistance Program, we will be seeking donations, grants, and matching funds. Any donations (including land that could be used for land swap agreements) from will be gratefully accepted There are many ways to get to our objectives and for you to help. For example, small parcels of available land fix>m several sites could be consolidated irrto land exchanges from which the proceeds could to used to swap or purchase one primary site. Tax-taken property is one source of small parcels. Conversation lands may be available that require maintenance and stewardship. Forested land that needs re-planting may be an also be an alternative suitable for our future generations. If you put a little effort into it you will be amazed what you can do - so let's go for it! ** Donations & Contributions ** Cowass North America is a federally recognized non-profit charitable social services 501c(3) organization that was incorporated in the state of Massachusetts for the Cowasuck Band. Contributions made may be used as charitable donations as applicable and approved by Internal Revenue Service regulations. Documentation for tax purposed will be provided to contributors if requested. For information, donations, or applications please contact COWASS North America, Inc., P.O. Box 554, Franklin, MA 02038-2951, (508) 528-7629. It is important to note that some corporations and employers will provide matching fimds to charitable donations of employees and individuals. Contact your personnel department where you woik to find out if they will match your contribution, this is a quick and easy way to double our funding efforts. �Alnobak News 95-2 - April-May-Jime / Sogalikas-Kikas-Nakkahigas 1995 - Page - 11 Thank you to all of our recent contributors. We still have a “wish list” of items that we could use if you have a source for any of the following; Food and other su|)plies for the Food Pantry. Office supplies and copy paper. A FEMA grant was awarded to the Pantry, the funds were used to purchase additional food from the Rhode Island Food Bank. The Pantry was also requested to assist the Massachusetts Surplus Food (USDA) Program witii the distribution of some excess food. Portable electric generator (for events). Outdoor soimd system / P.A. system (for events). ** Adopt-A-Highway Project Covrass North America has adopted a section of the 1-495 inter-state highway in Franklin, Massachusetts. The section has been identified by signs showing that "THE ABENAKI PEOPLE" have adopted it. To adopt the highway, an agreement was made to clean the outer grass strips of a two mile section six times a year between April to November. ** Excel Telecommunications; Make Money for Our Band and You with an EXCELlent Opportunity! Our grant writer has been researching various economic proposals and grants to provide jobs and a continuing revenue source for our Band. One such business proposal is from Excel Telecommunications. EXCEL is a competitor in the long distance telecommunications industry such as MCI, Sprint, and AT&T. Anyone that lives in the Franklin area that wants to participate in this ongoing monthly program should contact us for clean-up dates. We would like to set up two crews of 4-6 people each to work on each side of the hi^way. We have gloves, trash b^, trash pick-up sticks, and safety vests, so all we need is you to walk with us. We are excited about fiiis new opportumty that should benefit all Native Americans who participate. EXCEL's opportunity was introduced by Dawn Duncan, a Native American grant writer who has raised over $5 million dollars for organizations in Massachusetts. In respect to Mother Earth we started our first clean-up effort to coincide with "Earth Day" celebrations that were held world wide on April 22. Groups such as ours that participated in Earth Day clean-up jHojects were given special recognition for supporting the "Adopt-A-Highway Excel offers savings on long distance service and income for people who work in the business part or full-time. The company was incorporated in 1988, and already brings in over $155 million per year (it grew by 400% last year). Truly, the income potential for people involved with the company is astounding! program. ♦♦ Franklin Food Pantry The Food Pantry has been officially incorporated in Massachusetts as the Franklin Food Pantry, Incorporated. Linda Pouliot is the president, Mary Lou Barrette, treasurer, and Paul Pouliot, clerk. Recognition from the Internal Revenue Service as a non-profit 501c(3) organization is in progress. We are creating an EXCEL organization for three purposes; 1) To generate funds for our band, 2) To provide an income opportunity for all Native Americans interested in participating, and 3) To help us all save money on our long distance telephone calls. When you become an EXCEL representative, you will make money for yourself and for the band due to the design of the compensation plan. Your income will depend on the time you are willing to �Alnobak News 95-2 - April-May-June / Sogalikas-Kikas-Nakkahigas 1995 spend. There are some training and organizational set-iq) fees, depending on the level of involvement desired, but these are quickly recovered once you stert bringing customers and representatives on line with EXCEL. Take this test. If you score more than 5+ points, you may be at high risk for diabetes, and you should see your doctor to find out if you have it If the statement is not true for you put in a zero for that question. To add your score, total the values for each YES question that corresponds to Our goal is to sign up 25+ people as management representatives, 250+ family members, and as many other people as possible. There is no limit to how many people that we can involve in this. The more we get, the more every one will benefit firom this. you. Representatives will work part-time during hours they choose. The income that you make for yourself and the Band depends on your ability to bring customers on line with the EXCEL network. The selling point of EXCEL is that you rstn save up to 50% (as compared to the ofiier major telephone companies) on long distance telephone calls. All training will be provided by EXCEL at meeting locations in your area. For more details contact our headquarters at P.O. Box 554, Franklin, MA 02038 or (508) 528-7629. 1. I have been experiencing one or more of the following symptoms on a regular basis; SCORE YES=3 Excessive thirst YES=3 Frequent urination. YES=3 Extreme fatigue. Unexplained weight loss. YES=3 Occasional blurry vision YES=3 I am over 30 years old. YES=1 My weight is 20 percent above YES=2 \^4iat it should be. 4. I am a woman \^o has had a baby weighing more than nine pounds at birth. YES=1 5. I am of Native American decent YES=1 6. I jun also of Hispanic or African American decent. YES=1 Native Self-Help Are You At Risk For Diabetes? Know the Score! 7. I have a larent with diabetes. YES=1 Could you already have diabetes and not know it? Millions of people have undiagtmsed cases of diabetes. It's a serious, lifelong disease that exhibits few symptonK in its early stages. 8. I have a brother or sister with diabetes. YES=2 If you are of Native American descent, of if diabetes exists in your family, you are more susceptible to it b^ause it is a genetic condition. Even if you do not have diabetes, know the symptoms. Ifyou experience any of them in the fiiture, see your doctor. Diabetes can lead to kidney disease, blindness, heart disease, stroke, and circulation disorders. If you are over 30 years old and overwei^t, your chance of getting diabetes is still more likely. Your Total For more information, contact your local American Diabetes Association. �Speaker Speaks I ask you all to remember and jway for our brother and Sub-chief Ray Pease yAio suddenly passed on in May. We have so few good leaders among our People that his passing will leave us with a ^eat loss. I pray for the strength of his family, friends, and our West Coast Council - that they will cany on in his spirit. I thank all those that came, worke4 danced, and sang during our Spring gathering. Some of you worked many hard, hot, sleep-less, and weary hours to make the event successful -1 thank you deeply. As your speaker, my word and work for you and the success and survive of our People is my absolute and uncompromized purpose. Asa result, I seldom have but a few moments to talk to anyone in great length during the gathering. I apologize to you all for not being able to spend more time with you. My sense of duty is to the well being and ^X)d will of all the Abenaki People and our invited guests. I saw many new faces of our People at the gathering - but I am concerned that an equal number of old feces were not there. For those of our Abenaki People that did not make the gathering I pray that they are in good health and that they may be ^le to make our next gathering. Far too many of our people do not seem to be able get out and gather with their Abenaki relations, this is too bad because it is at these gathpring<; when we renew our friendships and preserve our Abenaki culture. Last year at this time scnne of our People were all ready for unity and pe«5e but many of our leaders wanted to follow the war path for their own conquest. Names were being called, rumors were flying tbrniigh the air in all directions. Secret meetings were held and evil whispers prevailed. Chiefs, matriarchs, high councils, and other lofty titles were being made and broken so often that there was no order. Many people did not understand - they were lost in the confusion - tom between their friends and family. Worst of all, good people were being destroyed because they stood against this insane behavior. As it was last year, the POW WOW season has started with smoke in the air, the trouble makers are again trying to do their evil bidding - to challenge our ways and to divide Our People. I have told you many times there is only one path - the traditional path of our ancestors - and that troth remains. It troubles me that some of our tribal family remain lost on their path and pursuit of false ideals. We must go on, be firm in what we believe, be patient, be slow to make hasty decisions, and slower yet to anger. Time, no matter how slow it seems to move, will always provide the oi^rtunity to reflect, to feiiik with your heart and mind, and to choose the right path in your life's journey. I pray for all our relations that have passed on since last year, I pray that the Creator take and guide them to our ancestors that have passed on before. To fee living, I give great thanks to all of my relations and firiends that stand and work wife me to preserve who we are and v^t we stand for. I pray for all those fee are ill - in body and spirit that they, again be well and walk fee traditional path of our aru^stors -1 ask that you too pray for them for they are all our relations. To All Our Relations -1 have spoken, my name is Paul, I am speaker for fee Cowasuck People. �ODANAK GATHERING JUNE 29 - JULY 2,1995 ODANAK, PQ, CANADA HOST DRUM - OGAWANIO SOCIETY MANVILLE GATHERING SEPTEMBER 23-24,1995 MANVILLE (LINCOLN), RI HOST DRUM - IRON RIVER SINGERS aaisanOa)! aMVAVMOii v NOixDawioD ssaraaav 9PI XINliafi 8C0Z0VW‘Nn>INVHJ PSSO-8EOZO VW ‘NnMNVMJ aivd 3DVisod s n DNl ‘VDmaWV Hl)ION SSVM03 OMO lliOMd-NON pss xoa O d I � 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 Abenaki Description An account of the resource Traditional Abenaki territory encompasses what is now New Hampshire and Vermont, as well as parts of western Maine, western Massachusetts, and Quebec. The Abenaki people comprise numerous bands and communities. In the United States, at this time, none of those groups is federally recognized. The Canadian government formally recognizes two reserves, at Odanak (St. Francis) and Wolinak (Becancour).<br /><br />Resources<br /><br /><a href="http://tribal.abenakination.com/" target="_blank">Mississquoi Abenaki Tribal Council</a> (VT)<br /><a href="http://www.elnuabenakitribe.org/" target="_blank">Elnu Abenaki Tribe</a> (VT)<br /><a href="http://www.abenakitribe.org/" target="_blank">Nulhegan Abenaki Tribe</a> (VT)<br /><a href="http://koasek-abenaki.com/" target="_blank">Koasek Traditional Band</a> (VT)<br /><a href="http://www.cowasuck.org/" target="_blank">Cowasuck Band of the Pennacook Abenaki</a> (NH) Subject The topic of the resource Abenaki Indians 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 <em>Aln8bak News </em>(April-June 1995) Creator An entity primarily responsible for making the resource Pouliot, Paul W. Date A point or period of time associated with an event in the lifecycle of the resource 1995-04, 1995-05, 1995-06 Contributor An entity responsible for making contributions to the resource Paul and Denise Pouliot Grace Dietz, UNH Class of 2017 Rights Information about rights held in and over the resource Paul and Denise Pouliot. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource pdf https://www.dawnlandvoices.org/collections/files/original/1c692e67a14d20e45b811b943b66beed.pdf b58b2263d30e37864002de2195c56004 PDF Text Text "Volume 98 / April - Maty - June / SogaliUas - Kikas - Nakkahigas 1998 2 COmlUCK PEof’LE CO"WASS ^ortk Americ^^'^^v^^R^pBo:fe5^^, Franklin, 02038 Am* SogaJikas - ^gar Killas FiaJ Planter'llfoniffM I •ahigas *■ in^s - 1991 Gathering p2 t§^8 an^August 15-16,^Js98* New Harapshire fFal Jew ikim, Spring In Spring Summer In Summer Nil Nih.ent Council & Meetings - 1998 BoJawazm lera pr^^ipg weather conditic f' r^Lip axoi Council meetings £ Sunday of the month frd ^therings and feober 10-11* iampsnire issachuset 1:00 to 8:00 p.m. ^fiese ar ^therings, n^^rmal pow fndor trading done during I wow c^c^iyjties < iping arra^ements must be itb^Mmdg■i»!y^t (508) 528-7629 for made in advaric informaticTn’ det^l^ •iMar :ond lanville : Manville, Rhode Island The followina is a t®tative schedule for the | remain'cTer ir'liiyy! bifctember 13, October 11, | [ This is a public French tl*^nd N(«aemb^5&^a£iae^^to«^3^toter-vNfl»jQrmal4 hSMifa <mg*V^ltaral summeiimeetinas. I planned^ Dur people are ?resentation and our Red Hawk ^D)pfifP^|ll be Me^ership meetings wi|U^h§I event. For dirwions? and Sat^Hr as the Women’s Q^^^ffurday ict us at (508) 528-7029. ' informatior :00 p.m. Thesd^e open work B (rentham Arts and Cultural Festiv^ ; for all members. October 3-4 1998 Tor 19£ Wrenthaialfe^te SchgaltdfrRoute 1A) llowinc Th 12.6&( July tOsetts am. and Del if 19. ^vent that is Call in advance to confirm meeting dates and being sponsored by the Town of Wrentham. The details. (5C special focus of the event will be centered on the lives and ways of the colonial settler^'Bfekjiative people of New England in the 1600'^mThe .s Circle weekend is not planned as a formal pow woi^Art and cultural demonstrations, singing, and dan^g Tly Women's Circle will continue to meet on the SSurday d^est to the new Moon of each month will be held each day. frSn 10:C^»m. to 2:00 p.m. or later. Some mebtings ^Hbe held during gathering events as We are inviting 12 Native American atjisans »d wemAtteng|Kce is limited, please call for meeting crafters to participate. They will be Ijequi^p to demonstrate their work to the publir^tero the infn^MP#^ contact Linda Pouliot at our tribal event. headquarters. �AlnSkak News© 98-2 April - May - Jtuie / Sogalikas - Kikas - Nakkakigas 1998 Page-2 Our Red Hawk Drum will be the host singers for the Native American portion of the event. All native dancers are invited to help educate through their participation. Dancers will be provided meals and travel expenses for each day. Historically accurate dress is being asked for all participants. For details, directions, and information contact us at (508) 528-7629. 1998 Sckedule of Activities 17 19 25” *?* DECEMBER DECEMBER DECEMBER DECEMBER FFP DISTRIBUTION WOMEN’S CIRCLE HOLIDAY FFP INVENTORY ^ ** JANUARY HOLIDAY FFP FRANKLIN FOOD PANTRY WEEKEND HOLIDAY DATE TO BE DETERMINED DRUM ACTIVITY TRIBAL COUNCIL MEETING ** *?• D MEETING The following is a full schedule of Band activities that are planned for the remainder of the year: 3-4” 1-5 9 11 12 16 19 D 25 25 JULY JULY JULY JULY JULY JULY JULY JULY JULY HOLIDAY ODANAK GATHERING FFP MEETING 1st SUMMER GATHERING 1st SUMMER GATHERING FFP DISTRIBUTION J. LINCOLN WEDDING - CT WOMEN’S CIRCLE HIGHWAY CLEANING 8 D 13 15 16 20 22 22 D 22 AUGUST AUGUST AUGUST AUGUST AUGUST AUGUST AUGUST AUGUST DRUM PRACTICE FFP MEETING 2nd SUMMER GATHERING 2nd SUMMER GATHERING FFP DISTRIBUTION WOMEN’S CIRCLE DRUM PRACTICE HIGHWAY CLEANING y** 10 13 13 ' 17 19 D 20 D 26 27 SEPTEMBER SEPTEMBER SEPTEMBER SEPTEMBER SEPTEMBER SEPTEMBER SEPTEMBER SEPTEMBER SEPTEMBER HOLIDAY FFP MEETING HIGHWAY CLEANING COUNCIL MEETING ■FFP DISTRIBUTION MANNVILLE EVENT MANNVILLE EVENT 1st FALL GATHERING 1st FALL GATHERING 3 D 4 D 8 10 11 11 12” 15 17 17 OCTOBER OCTOBER OCTOBER OCTOBER OCTOBER OCTOBER OCTOBER OCTOBER OCTOBER OCTOBER WRENTHAM EVENT WRENTHAM EVENT FFP MEETING 2nd FALL GATHERING 2nd FALL GATHERING COUNCIL MEETING HOLIDAY FFP DISTRIBUTION WOMEN’S CIRCLE HIGHWAY CLEANING 8 11 12 19 21 26 NOVEMBER NOVEMBER NOVEMBER NOVEMBER NOVEMBER NOVEMBER COUNCIL MEETING HOLIDAY FFP MEETING FFP DISTRIBUTION WOMEN’S CIRCLE HOLIDAY 10 13 DECEMBER DECEMBER FFP MEETING COUNCIL MEETING Native ^(^rds By: Ed Wk ere Eagles Fly Living can simply be respecting all creation. Life is incomplete, without tools to work with. By respecting the tools we use, they will give us good and lasting service. 3/29/97. It’s so easy to send our love and caring, out into space. It moves with the speed of thought. It’s also so easy to bring love and caring in from space, also with the speed of thought. 3/23/97. Prayers One of our young men was very seriously injured in an automobile accident early this year. Matthew Dutilly “Little Bear” ended up with many broken bones; the worst of which was a broken neck. Please continue to keep Matt in your prayers - that the Creator may help and heal him. Please remember in our prayers our other family members that need the healing powers of the Creator - Shannon Mickies, Harry Bears, Ed Where Eagles Fly and our other unnamed relations that you know. �AlnSLai: News© 98-2 April - May - June / Sogalikas - Ktkas - NakUakigas 1998 Page-3 Spring Gatkering Report Trikal Actions anJ. Government The Spring Gathering was held at Mt. Sunapee, New Hampshire on the weekend of June 13 & 14. The gathering site was moved from Massachusetts to this location in an effort to get close to our lands which are on the other side of Mt. Sunapee. ^ Communications The facilities were by far the best that we have had for any of our events. We had the full use of the ski lodge building at the park. Indoor eating facilities and restrooms were a nice touch compared to our previous fieid events. The weekend was dampened by the heavy rains that hit the entire area. Many records of 6 to 12 inches of rain were measured. Although we were able to start the gathering outside on Saturday morning we were soon forced to go inside for the remainder of the weekend. We were pleased to see so many AbenakiPennacook people from all over N’dakina. Through our prayers and the healing ways of the Creator, Matt “Little Bear” was able to come to the gathering - the Creator has heard our prayers. Our Red Hawk Drum sang Wabanaki songs throughout the weekend. A Women’s Circle and Men’s discussion group were held on Friday evening. All participants at the gathering were invited. A general Tribal Council Meeting was held on Sunday morning. We welcomed all the other Abenaki group members to attend and speak during our meeting. Communal evening feasts and breakfasts were A new FAX and computer line were recently installed for improved communication access. Please note the following telephone numbers: Cowass North America & Band Headquarters FAX Franklin Food Pantry (508) 528-7629 (508) 528-7874 (508) 528-3115 Our new E-MAIL address is at: cowasuck@norfolk-county.com Missing MemLers No new members are missing (moved - address unknown) during this iast report period. ^ Family Researck Project We continue to receive family information and oral family stories from many of our families. You are encouraged to continue your own family research for records, pictures, stories, and oral traditions. All information should be submitted to tribal headquarters at COWASS North America, P.O. Box 554, Franklin, MA 02038. TriLal identification Cards The new tribal card and renewal system has been implemented. The process has been extremely slow because many family records and addresses need to be updated at the same time. Tribal letters are being issued to all citizens and members in the event that they do not want to go through the process of getting identification cards. We are placing less importance on the issuance of the new cards. It is more important to update our records and to expand family history information. Notice: At this time we are reviewing ail family records. Many need to be updated and some family groups will be requested to submit additional records to remain on the tribal rolls. Please consider this notice as an advanced warning to check your family records and to be prepared. Featkers We have been receiving submittals to process eagle feather requests from our members. These �AlnStak News© 98-2 April - May - June / SogaliUas - Kikas - Nakkakigas 1998 Pa^e-4 requests for eagle and other bird feathers or parts require a tribal statement about your Indian status and religious use of the items requested. These requests have been the subject of controversy since many non-BIA tribal people have been denied feathers. To develop a common group effort we will be submitting a tribal request for eagle and hawk feathers and parts. Please contact our tribal headquarters as soon as possible if you are interested in this matter. native community. It also provided an opportunity for the native groups to get copies of written documentation, correspondence, and policy statements that they had given to the state for the meeting. >■ Editorial - Massackusetts Commission on Indian Affairs - One of the more oppressive matters revealed is that the Commission is applying a policy that they only represent individuals that are members of tribal groups that they recognize as “indigenous” to Massachusetts as opposed to those that are “resident” in the state. For the record, the original legislation that created the Commission was written to represent all residents of Indian descent. The last position of the Massachusetts Commission on Indian Affairs expired on October 1997 and after the Director passed-on last year his position was not filled. This situation became a matter of concern to many native groups. Eventually enough attention was raised about the matter and a meeting was held at the State House in Boston on March 12, 1998. This was supposed to be a forum for us to voice our concerns about the makeup and conduct of the past Commission. The groups that attended were very opinionated and very few good words were said about the past Commission. However, it became obvious during the meeting that the state officials had little interest in our issues, we were only being allowed to vocalize a little. In the end, prorhises were made by the past Commission to meet with the native community to work out the problems. In reality the real agreements were already being made between the past Commissioners and the state. No follow up meeting would ever be held in spite of written and verbal requests to meet. We were right back into same way the Commission has been operating for the past twenty years. In response to the growingly vocal native community, the past Commission did however respond to state officials. Correspondence before and after the meeting produced questionable actions between the state and the past Commissioners. By their own actions, they recommended to re-appoint themselves. In the end the state did what they were asked to do and the past appointments were re­ instated. It was obvious that the Commissioners and the state officials were embarrassed by the public attention that they were receiving. For so many years the activities, or lack of them, have been kept out of view from the native community and the state. The Commission wanted the problem to go away they did not want to show the state how divided we are as a people. The concerns of the native community about the Commission were not important to the state. Their attitude was to let our “hang-around-the-fort Indians” deal with Indian problems - keep them in line and quiet or we will stop funding the Commission. In spite of the poor results and aftermath of the meeting some valuable information and experience was gained out of this exercise of “white politics.” We found out how divisive the state and the Commissioners are when dealing with the Their closed door meetings, discriminative policies, failure to report to the state and the native community, lack of representation, and limited involvement with the greater native community were only the most obvious problems that were openly observed. As the facts were disclosed about the Commission activities, operations, and bylaws our greater concerns were brought to light. The key issues are “members of indigenous tribal groups that they recognize” versus “residents of Indian descent.” The current interpretation only allows representation on the Commission by their defined “indigenous” people. Furthermore, the Commission believes that this is limited to Wampanoag or Nipmuc people. The foundation of this starts with the Indian Enfranchisement laws written in the 1800's and is further supported by a poorly worded executive order of 1976 that they helped to write. Based on the flawed use and interpretation of these pieces of legislation, all other New England groups including BIA tribes are not considered “indigenous” to the state. For the Massachusetts Abenaki to be recognized for representation as individuals or as a tribal group we were told that we will have to prove who we are in the same formal way that we would with the BIA. The Commission is currently using a discriminatory double standard where several nonBIA Nipmuc and Wampanoag groups are given the same recognition as if they are fully recognized and functioning BIA tribal governments. In the support of this idea, the Commission submitted documents to state officials in which they reported that the Abenaki in Massachusetts are non-native people or are native social groups without tribal status. They claim that they got this information from the Vermont Abenaki Nation (which is also not formally recognized by the BIA or Vermont). This was a contemptible effort by certain interested parties to create a conflict situation between the Vermont Abenaki of Missisquoi and the Massachusetts Cowasuck Abenaki. This was a clear effort to interfere with Abenaki politics and our collective sovereignty as a People. By recognizing only the Vermont Abenaki and to force the Cowasuck to be subservient to them shifts the Abenaki influence out of Massachusetts. Using their “indigenous” policy the “residenf Abenaki become Vermont Abenaki with no status. The Abenaki People of all groups should be aware that certain Commissioners have been playing garnes with us to keep the Missisquoi, Cowasuck, and Mazipskwik in constant conflict. Remember it was only a few years ago that the Abenaki People had representation on the Comrtiission. At that time our representative had dual membership with the �AlnStak Hews© 98-2 April - May - June / SogaUlzas - Kihas - NaUkahtgas 1998 Page-5 Missisquoi and Cowasuck. Now the Commission would like everyone forget this fact and work to keep us a divided and un-represented people. It appears that the state and Indian Commission, using the opinions of other non-BIA and adversarial tribal interests inside and outside of the state, have made the determination that other Indian groups of the same status are not Indian groups at all. This is a nice bit of protectionism for the groups making these determinations. Furthermore, the Commission by-laws specify that groups that claim to be Indian organizations must be run by Indians with birth certificates that state that they are born as an American Indian or otherwise have tribal membership within a recognized group (such as Wampanoag, Nipmuc, or other BIA tribe). Take notice - by this standard all Massachusetts based inter­ tribal and native groups that are being led by Abenaki or members of other un-recognized tribal affiliations are not considered Indian groups by the existing Commission operating by-laws. Our Council has been reviewing many documents related to Canadian and New England Indian matters and believe that the ongoing actions by the Commission are well beyond their authority - morally as native people and legally as state appointed representatives. It was particularly interesting to review the transcripts from the federal land claim trial of the Mashpee Wampanoag. Considering the ugly legal assault that they had to endure and their poor defense of their own native existence, you might think that they would understand the pains of other Wabanaki native groups that are trying to reassert their presence in their ancient homelands. Instead of helping other native governments, some of the Commissioners are using these same “white” legal assault tactics against other natives. It appears that key Commissioners are now making themselves judges over other people, like us, that claim native ancestry. The Abenaki face ongoing blatant racial discrimination because we are being identified as “white-Indians” or “darkies" of French ancestry. Many of our family trees now go back 15 generations, to the 1590's. For us to have to respond to “trashy” comments about knowing our ancestors or' “blood" is an insult. Considering the source, many of these same people have limited family records or are basing their entire native ancestry on one generation of “oral tradition.” We know who we are, but we wonder if they are as prepared or willing to bare themselves to us for inspection as they demand of us. Can every stone throwing critic document true and real Indian ancestry or are they going to show you a government created tribal card? As one state legislator remarked, “...it will be hard to change anything to do with Indian issues in this state because of the concerns for casinos and land claims that could be raised...” To look into the future, there will be no additional Indian groups recognized in Massachusetts for some time to come, if ever again - and that will be assured by other native peoples. If blood quantum does not finish the us off - then native against native fighting for money or the last bit of recognition will end the struggle of survival that started in the 1400's. Over the time of history, the BIA nor any Indian commission has ever helped native people or protected our rights. There has been far too much negative energy spent in the native circle recently. Too much effort has been wasted to chase state and federal recognition and gambling. Why do we bother? The politicians only want us dead and buried once and forever. Do you really believe that they will allow a native group in Massachusetts to set up a gambling enterprise that would impact their own efforts? Native Nations across the country are trading their sovereignty for state gambling compacts. Later these same compacts are being used to cut into the action or set the stage to tax them or take away other rights. Look how well the Gay Head Wampanoag and the Narragansett have been doing. One door after another are being slammed in their faces by the government. There will be a point of decision for the Cowasuck Band as to how far and to what extreme compromise of native principle we go to get our recognition within the native community and governments of the dominant society. Are they really reacting to their beliefs that we are not Indians or are the roots of their behavior hidden in other protectionist agendas? The success and size of our Band are a concern to other adversarial native groups for many obvious reasons. Our Band has been getting more and more organized over the last several years. We are making a positive impact on the native and non-native community around us. Our social services and cultural efforts can not be ignored. What we should be doing is uniting alt the Wabanaki splinter and rival groups to assert our rights as People of the First Nation. I call to all Abenaki, Pennacook, and Wabanaki people of all groups, regardless of any political issues, to work cooperatively together. If we all unite as one we will be the one largest Native Nations of the eastern United States and Canada. The time has come for us to put aside our political differences and personal agendas. In the past ten years we have done more to bring back our culture, language, songs, traditions, and ceremonies than most groups have done in thirty years or more. It should be noted, we have done this without federal and state money handouts. Native People have become the organ-grinder’s monkey, dancing on the end of a chain with a tin-cup in our hand begging for money that we will never benefit from. What a sad picture of history we have become. Native people bashing other natives with the same twisted piety of a missionary beating the savage so that the white man on the inside can be released for salvation. Recent improved access to historical records has allowed us to document our family histories and native existence as people of the First Nation. Establishing the documentation for federal recognition is difficult but not impossible at this time. The code of silence, denial of one another’s existence, and the “we are more Indian than you” attitudes among native people must stop. Traditional people of the First Nations �AlnSbak^News© 98-2 April - May - June / Scfgalikas - Kikas - Nakkaki'gas 1998 Pa^e-6 must unite and work together in peace and harmony. The path for our Band is clear we are not going to slow down, we are here for the long run so our adversaries better be prepared for the run or get out of the way. As for the Commission on Indian Affairs - who needs them hang around “Fort Boston” and stay out of N’dakina and off the Native paths of our Ancestors. N’al8gom8mek! - All My Relations! I have spoken, Paul Pouliot. >• Massackusetts Legislative Activities Our Band has and will continue to propose legislation to change the Indian Commission. Our proposal would increase the membership from seven commissioners to nine or more so that ali organized tribai groups that are “residenf in the state can be assured a commissioner position. The proposal would also assure a position for each Massachusetts “residenf tribal group that is on record as an existing group or one which is a current petitioner for recognition. ^ Rkode Island Legislative Activities The vital “birth” records legislation that was proposed and filed by Bob Nordin, our Rhode Island Clan Sub-Chief, has passed through the Rhode Island State House of Representatives and Senate. The bill now is awaiting the governor’s signature. To the surprise of everyone, consensus was reached on the repatriation of the native remains. Recommendations were made and approved in regard to the individuals that would be most appropriate to handle the remains and the repatriation process. The overail repatriation process was approved by all the attendees. ^ Sargent Museum A meeting was held in Concord, New Hampshire on March 19th to discuss upcoming archaeology events for the year. It was decided to establish October as Archaeology Month. As details become available we will determine to what extent we will be involved in the support of the museum activities. Federal & State Corporate Status This year marks the fifth year that Cowass North America has been incorporated. Our non-profit status in Massachusetts, Maine, New Hampshire, Rhode island, and California have been formally granted and updated and the IRS approved our continuing status as a public charitable 501 (c) 3 organization. Tribal members that were born in Rhode Island should contact our tribal headquarters for additional information if they are interested in correcting their records to show a racial designation of Native American Indian. Repatriation Activities The Sargent Museum held a meeting in Manchester, New Hampshire on March 28th to discuss repatriation activities. Representatives from the Vermont Missisquoi, Mazipskwik, the New Hampshire Abenaki groups, and our Band met with Wes Stinson of Sargent Museum, Gary Humes, NH State Archaeologist, and David Smith, Historian and Pennacook researcher. This was the first meeting in over four years for most of the Abenaki groups that were present. It was good to see our Vermont and New Hampshire relations after such a long and difficult period of political unrest that occurred among us. Indian Maiden Monument Pawtucket Falls - Merrimack River Our Red Hawk Drum was honored to sing on May 2nd for a fund raising event for the “Indian Maiden” monument. The proposed monument will honor all Native American Indian women. For our participation we received an award certificate from the Massachusetts State Parks. �AlnStak News© 98-2 April - May - Jtane / SogaliUas - Kikas - Makkahigas 1998 Page-7 Project Aids Event Our Red Hawk Drum was honored to sing on June 7th for the Rhode Island Project Aids “Walk for Life” fund raising event. The 10 mile walk in Providence was one of many similar walks that were held nationwide. Two Sisters Pow Our Red Hawk Drum was invited as the guest drum for the Two Sisters Pow Wow in Lowell, MA on June 27 & 28th. This was the second year that we have participated in this family gathering. The Walking Bear drum, led by Al Caron, was the host. We had a lot of fun at this event because the two drums complement one another - they as traditional southern and we as north-eastern style singers. activities. We apologize to our northern relations for our inability to see them this year. Boston Gloke The Boston Globe, through reporter Robert Smith, has been following and meeting with us for many months. He has previously written about our Franklin Food Pantry and the activities that we do to support our community and the region. Most recently, he spent two days with us at Mt. Sunapee and on our land in Goshen. Our spring gathering and involvement in New Hampshire resulted in a very complimentary article in the June 21st edition of the New Hampshire section of the Boston Sunday Globe. WbrJ.S from a Warrior: By R.D.Pouliot Most of our singing was based on Abenaki songs that we composed this year. We also demonstrated the use of a water drum and splitash slap rattle for old traditional Wabanki songs. When Native people say that they are “Traditional” and desire to live the way our ancestors had, they do not mean in tepees or birch bark wigwams, iiving off food they hunted or fished for. The term “Traditional” denotes a mind set, a spiritual and moral way of living. July 4tk Festivities Native people have always been “Community” oriented. A “Community” is a group of people living in close proximity to each other, each looking out for the welfare and well being of each member of the community. In simple words, in a true community there should be no one without subsistence; food, shelter and clothing. Too often in “Communities” today, the “Homeless” are arrested. Individuals without the means to support themselves are ignored and ostracized from their communities. On June 30 Franklin held their “Volunteer Appreciation Night.” At the event they announced that our Franklin Food Pantry would be honored in the Franklin 4th of July Parade. To show community appreciation for the work we do for the town, the Red Devils, a 1950's car club, and Garelick Farms made a donation to us in the amount of $1000. We were also given honorary “keys to the city.” For the July 4th parade they had a float made for us so that we would receive public recognition during the celebration. Our tribal council, pantry directors, and volunteers rode the float through the festivities. Wahanaki Confederation & Odanak Gatkerin^ The Wabanaki Confederation called for a meeting at Odanak from June 20 to 27th and the Odanak gathering was held on the July 4th weekend. Due to our personal work schedules, local gathering and fund raising activities that started on June 12 and ended on the July 4th weekend, our tribal council was not able to attend any of the Canadian “Traditional” First Nations people desire to end this type of prejudice and ignorance. How difficult is it to share with those who are less fortunate? True wealth has nothing to do with “How much or how little money a person has.” A person is “Rich” or “Poor” depending upon how they choose to live their lives. What do they do or not do for their fellow “Human Beings.” “Traditional” First Nations people will not turn you away if you are without. They will offer you shelter, food, drink, and friendship. At one time “AH” First Nations people were “Traditional!!” Something happened to a few of us. We forgot our “Oral Tradition,” our way of living and wanted to be “Rich.” I am always amazed and appalled at how some First Nations people treat each other. Go to any intertribal meeting, you will hear individuals telling others, “You’re not Indian” or “I’m a real Indian.” Many people are said to be “Weekend Warriors” meaning that they work and live in the “White World” the rest of the week. Peoples egos and “Pride” have gotten control of them. Our biggest area of racism and oppression is Red man against Red man. 1. We are not “Tribes” we are “Nations.” A Tribe” is a derogatory term to weaken one’s position when �Aln8l>afe News© .98-2 April - May - June / SogaJikas - Kikas - Nakkakigas 1998 Pa^e-8 negotiating land claims, sovereignty and rights. 2. Blood quantum; a term used by governments to provide iegality for the genocide and extermination of First Nation people. 3. Reservation: a plot of land “reserved” for First Nations people by a government that “We” did not vote for or elect. We live in/on our “Territories.” Hitler used the ideal of “Resen/ations” as the basis of the concentration camps during the Holocaust in Europe. Forget your “Egos” and “Personal Agendas” live your lives as True First Nations People!!! When you pass on to the Spirit World, you will looked u[5on and remembered for what you did to your fellow Natives, Not for how much money you had, or how much “Power” you think you had!!! Do not buy a sweat lodge!! Do not buy a name!! Do not buy the right to be called a “Pipe Carrier!!” Learn your culture. Do not buy it from some make believe “Medicine Person” who has only been an “Indian” for a few years. Learn your language. Learn your ceremonies. Be who you really are. Alaj. Finding V2 Teaspoon 'A Teaspoon 1 Teaspoon Dill seed, ground. Pepper. Cayenne pepper. Va. -Vi Cup To Taste Corn oil (for frying). Salt (Ziwan). Steam the Quahogs in the water in a covered pot until they open. Note: If you can not get fresh Quahogs try canned minced clams and save the liquid for the broth part of the recipe. Drain the liquid broth and save it. Remove the Quahog meat from the shells and chop it in to fine pieces. Place the chopped meat in to a bowl and add 1 cup of the broth and add the other ingredients (except the corn oil). Mix until the batter is uniform. Heat the corn oil in a large griddle or pan. Drop the batter mix by tablespoons into the hot oil. The fritters should be about 1 V2 inch in diameter. Fry quickly and flip until the fritter is golden brown all around. O Serve Hot - Salt to taste. Roots For those of you that are looking for genealogy resource materials we suggest the use of the Internet. Many new sources of genealogy records are now available. One very good Abenaki website is NE-DO-BA.com, this site contains many records from Odanak and Becancour. Let Us Eat & DrinU - MiciJa ta Gadosmida uakog Fritters The Quahog is a hard - thick shelled American clam named in the Algonquin language by the Narraganset People. The Quahog is probably best known for its shells which have been prized by our People. The deeply colored blue-purple and white shells have been used to make wampum beads for generations. Basic Recipe 2 Dozen 2-3 Cups 2 Cups 1 Quahogs, live in shell, cleaned. Water - boiling. Cornmeal, finely ground. Egg, well beaten. 1 Tablespoon Wood ashes (optional) 1 Tablespoon Coltsfoot ashes (optional) or other spices such as History - Cooking Askes Native Americans used and mixed ashes with many foods. Wood ashes of cedar, juniper, maple, and hickory were used for flavorings and additives. Ashes also have chemical properties which help prepare some foods and add trace minerals that improve the food. When you gather the ashes make sure you get clean white or gray ash without coals, tars or other residues from the fire. Native people burned dried Coltsfoot leaves to add to many foods as a salt substitute. Note, not all species of Coltsfoot produce ashes with salts. You will have to try what you get to check its flavoring. Native Words By: Ed Wkere Eagles Fly How of age are we?, when we come of age! 1/12/97. In a canoe of love, we can be run into many storms upon the waters of life. 3/6/97. �AlnSliak News© 98-2 April - May - June / Sogalihas - Kikas - Nakkakigas 1998 Pa^e-9 Medicine Ba^ - Nehizon Mnoda -*«•«! Coltsfoot Coltsfoot, Tussilago farfara, Compositae, has several common names - Coughwort, Horse’s hoof, Bull’s foot. Foal’s foot. Ginger root. Native Americans called it the Son-before-father, because of its flowers before leaves growth habit. It was naturalized in North America and grows from Nova Scotia to West Virginia. It grows almost everywhere, but prefers hard, bare, waste ground, and clay soils. the pulmonary system. The expectorant, soothing, and healing actions have made it recognized as a cough remedy. In particular, the juice is effective as a chest and lung expectorant for troublesome coughs, asthma, and whooping cough. The solvents used for medicine are water for decoctions and diluted alcohol for tinctures. To make a tea, steep 1 teaspoon of the leaves in 1 cup of boiling water for Vz hour. Drink Vz cupful, hot or cold, at bed time, or a mouthful three times a day. For external use, bruised or hot water steeped leaves can be applied to the chest for the relief of fevers. Coltsfoot contains zinc which has anti-inflammatory properties which are useful when applied to open wounds, boils, abscesses, and skin irritations. Native peoples smoked dried Coltsfoot leaves and used it in herbal smoking mixtures with Mullein to relief coughing. Coltsfoot was also made into cough syrups and a medicinal candy for children known as Coltsfoot Rock. The flowers, stems, and young leaves are also good as cooked vegetables. Native Americans burned dried Coltsfoot leaves for its ashes which were added to stews for its salt content. However, it is believed that this was the Sweet or Western Coltsfoot, Petasites speciosa, and not the more recognized Tussilago farfara. Glossary of terms used: Coltsfoot is a low growing succulent perennial with a growth height of 9 inches. The flower stems are scaly and pinkish-purple in color. The bright yellow one inch diameter daisy-like flowers appear before the leaves. The seeds that follow are covered by tufts of silky, white hairs. As the flowers wither in March, the leaves appear. They are smooth green leaves 5 to 8 inches long, hoof shaped, with a white and cottony underside. The stem is covered with a loose cottony down. The whole plant is used for medicine, especially the leaves. The leaves should be picked when mature, collect the root after the leaves are full, and the flowers as soon as they are open. All three can be dried for later use. The medicine action is as an emollient, demulcent, expectorant, slight tonic, and pectoral. Therefore, it is primarily used for the relief of congestion of Decoction - as an extract of a substance obtained by boiling. Distillation - as an extraction of the pure essence of a substance by a process of evaporation and condensation. Infusion - a dilute liquid extract resulting from the steeping of a substance in water. Tincture - a solution, usually in alcohol, of a medical substance. Cautionaiy Note - Everyone has different reactions, allergies, or sensitivities to foods, herbs, plants, mushrooms, medicines, etc. Always test your reaction to a new item by minimal contact or very small dose. Do not attempt to use any herbal medicine without first being assured that you can use it safely. Remember, it took generations of our ancestors to find out which herbs and plants were good for them. In the same way we must re-learn and gain our own personal experience to which things are to our benefit. Native By: Ed Wkere Eagles Fly When we look for Kchi Niwaskw every day, from ordinary to extraordinary things happen to our spirit. 3/28/97. Spirit works unconditionally, while we are pre-occupied with the feast at hand. 2/7/97. �AlnStak News© 98-2 April - May - June / SogaliUaS - Kikas - Nakkakigas 1998 Pa^e-10 Animal Tracks - Porcupine - K8gw Porcupine hair - KSgwipiaso Quiii - K8wi / Quill work - LBwiagigan The Porcupine, Erethizon dorsatum, is a rodent that is found in the coniferous forest areas of Canada to Aiaska, down into western United States, New Engiand, New York, Pennsylvania, northern Michigan and Wisconsin. For the most part, porcupines are tree dwelling in nature but they can be found foraging in field settings. Porcupines usualiy weight between 7 to 15 pounds with some recorded exceptions up to forty pounds. pebbly textured pad surface. The front feet have only four toes as opposed to the five on the rear. The front feet have long naiis which are also visible in tracks, the rear nails are somewhat shorter and may not show as well. The front track is approximately 2 % inches long by 1 Vz inches wide and the rear is 3 inches long by 1 % inches wide, all of these measures may vary by 14 inch. When tracking you are looking for an indirectregistering diagonal walking pattern. The front foot is placed and the rear foot steps next to or slightly ahead of the front. The short legs and wide body makes its gait little more than a waddle with a stride of 6 to 10 inches and a straddle or trail width of 8 to 9 inches. Porcupines urinate and defecate wherever they are, except that accumulations of scat will pile up near dens. Winter tracking identification is made easy, since they urinate as they please their trail will be occasionally marked by a yellow streak in the snow. The urine is very strong pine or turpentine smelling. The porcupine is best known for its defensive barbed quills that number in the thousands on its back and tail. It is a slow moving animai that is difficuit to excite. When confronted it can curi up and bristle like a “live-pincushion.” The defensive quills of the porcupine have microscopic barbs on the outer ends. If it is touched or attacked the tail flips up and the sharp quilis readiiy come ioose from the skin. They can not throw their quiiis - this is a popular misconception. The quiii barbs are shaped such that they work deeper into the flesh and can be fatal if the quilis work their way into the organ cavity of the predator. Successfui predators attack the belly area of the porcupine which is relatively quill free. Their diet is primariiy vegetarian in nature, most often conifer bark and foliage, such as hemlock which is preferred. Seasonaliy they aiso eat other plants and the cambium of white pine, larch, spruce, and fir. In the winter they may also feed on the bark of the birch, oak, mapie, popuiar, and beech. The porcupine’s front and rear foot both have palm and heel pads that merge together to form a single Porcupine browse on sugar maple, white oak, hemlock and occasionally apple, aspen, and black birch trees. In the spring it will browse on the new buds of the sugar maple. In the fall it feeds on white oak acorns. They nip the branch ends off of the trees so look under the trees for signs of these nipped ends under trees. In the case of the hemlock, look for a stunted tree, they will often feed on the same tree for years until the tree starts to suffer from the de-barking and branch nipping. Porcupine prefer ledges with holes for denning but will den up in any hole they find. Any permanent den is close to their food source. In winter they seldom go far from the den. Porcupine scat depends on their seasonal diet. In winter it is fibrous due to the bark. Typical scat is pellet shaped similar to deer but they are more �AlnSfeak News© 98-2 April - May - June / Sogalikas - Kikas - Nakkakigas 1998 Page-11 fibrous and have a stronger pine-like scent. The porcupine was an easy food source to our people. Its slow ways made it easy to capture. The soft under-belly allowed for reasonable access to its meat. Beyond this obvious food source it also played an important part in our culture. Prior to bead work our people used quill work to decorate our clothing and other items such as birch bark containers. The quills were cleaned, colored, and cut to suit the pattern of the decoration. The ends of each quill piece were folded under to conceal the ends and the sewing used to hold it in place. Native Words By: Ed Wkere Eagles Fly You may not have even wanted to say Thank You Creator, but you just said it. The subtle power of the written word. 1/24/97. Communication, even just by being present sends a silent but visual message always. 1/24/97. COWASS Nortk America Adopt-A-Higkway Program The first highway cleaning of Route 1-495 of the year was on April 25. Although we had a small group, we were able to collect over 70 bags of trash and other large objects. We were disappointed that many people that said that they would help did not show up. This left the burden of the work on the few that lived up to their promises. The tentative schedule for the remainder of the year will be as follows: July 25, August 22, September 13, and October 17. used for educational and ceremonial purposes, will be made from ash that was grown in this region. This project will take at least 3 months to complete but we hope to add these to our cultural center by this Fall. ^ Contrikutions As a result of the extreme rains that hit our Spring gathering we suffered a major financial loss. The funds that we raise at this event support nearly all of our band activities. Until we recover we will be limiting some of our expenses and may curtail some program schedules for this year. As a reminder to all of our readers, the Band and nearly all of our activities are funded by contributions. Without your continued support we can not keep many of our projects going. The Band is operated by COWASS North America. Any donations given to us are tax deductible as allowed by IRS regulations. COWASS North America and the Franklin Food Pantry are IRS 501 (c)3 non-profit charitable organizations. Contributors will be acknowledged and given yearly donation statements. Native Words By: Ed Wk ere Eagles Fly Love is like a ladder, each step we take must bare fruit before we can take another step. 3/6/97. Words flow into us and out of us like water. 3/6/97. Franklin Food Pantry - Native Self-Flelp This schedule is subject to the weather and road conditions contact Tribal Headquarters at (508) 528-7629 for updates and details. We are always looking for more tribal members to volunteer to help on distribution day. The distribution is on the third Thursday of each month from 5-8 p.m. in our Pantry, which is located at 80 West Central Street in Franklin, Massachusetts Hope to see you there. ^ Reference Likrary & Cidtural Center Say Tkat In Akenaki - Ida ni Alnohaiwi A traditional water drum and split-ash “slap-rattle” were been completed and added to our cultural center. The Red Hawk Drum has used them during musical presentations to demonstrate old Wabanki songs and dances. Language lessons and Abenaki singing and drum practice are being held on a regular basis during meetings and workshops - call for details. A traditional bow maker was recently commissioned to research and make an Abenaki bow and some arrows. The bow, which will be ‘To have” and ‘To be” are not auxiliary verbs. To be To Have Aimek WajSnomek I am well N’olidbamalsi �AlnStak News© 98-2 April - May - June / Sogalikas - KiUas - Nakkahigas 1998 Pa^e-12 To be well WIidbamalsimek I am sick To be sick N’madamalsi Madamalsimek I am hungry To be hungry N’kadopi Kadopimek I am thirsty To drink N’kadosmi Kadosmimek I am cold To be cold N’kwaskwaji Kwaskwajimek I am hot To be hot N’kezabzi Kezabzimek To bring (animate) To bring (inanimate) PazwSmek Padozik To take care of something (animate) NanawalmSmek To take care of something (inanimate) Nanawaldomzik To like or reside Wigimek Would you like to meet that girl? Kwigi ba wanaskawS na nSkskwa? I met her last summer. Kizi n’wanaskawSb. I had met her quite a while ago. Wait for me! N8wat na n’anakawSb. Askawii! Listen to me. Tbestawikw. Sometimes you do not listen to me. Sawi nda k’bestawiba. Ask them if they would like to come in. Nadodmawa chaga w’kadi pal8n spiwi niona. Let’s go and visit there. N’n8dodaida taka. Follow me. N’nossokawikw. Let’s take a puff on the pipe. Wikwalap8da wdam8gan. Let’s light it first. Pla chegasa. will be mailed in early October so get your submittals to us by mid-September. Remember Please notify us when you move. AlnSkak News© Comments Our last newsletter marked the first time that we had it printed on a press as opposed to photo­ copied. We will continue to print in the future so that we can use more event pictures. Please submit articles, pictures, stories that you can share with your tribal family. The next issue Book Reviews - “Tke Emkattled Nortkeast” This is an important work that has been over shadowed by the recent books which emphasize the Vermont Abenaki. Morrison takes a deeper look at the overall Abenaki, French, and English relations and how we were impacted by colonization. He shows that the Abenaki adapted to the post-contact world in order to secure our lives. Many previous beliefs about us are revised and we emerge not as passive reactors to powerful Euramerican aggressors, but as active participants in the history of our region. The book was published in 1984 but is still available from Barnes & Noble Books. The Embattled Northeast. ‘The Elusive Ideal of Alliance in AbenakiEuramerican Relations”, Kenneth M. Morrison, University of California Press, 1984, 250+pages, ISBN 0-520-05126-2 (hardcover) List Price $52.50 / B&N Price $36.75 History - Akenaki Governance The stereotypical tribal governments that have been identified for most Native peoples nations were not believed to be widely practiced nor accepted by the Abenaki. The majority of the Abenaki were semi-nomadic family groups. The need for any hierarchy of leadership or government was minimally needed. Relationships between grandparents kept the clans together as small bands. The small band size allowed for the maximum mobility, group protection, and survivability for our people. We were able to live within small areas that were in a state of flux from inter-tribal and colonial warfare, the ravages of �AlnStais News© 98-2 April - May - June / Sogalikas - Kikas - Nakkakigas 1998 Page-13 disease, and colonial land settlement. Our relatively light skin complexion and ability to communicate in Algonquin, English, and French allowed us to inter-marry and acculturate to avoid extinction. Trading, treaties, and land takings that were made with the bands were mostly meaningless to us as a people. The colonial settlers and governments thought that they were making agreements with “regional” governments when in fact they were only dealing with transitory family groups. If you a interested in more about the Abenaki and our government relations with the colonial French and English you should read the book that is being featured in this issue. Native ^fords By: Ed WLere Eagles Fly Truth is such a individual thing, that each person in a crowd will tell us a different account of the same happening. 3/6/97. It’s easier to say no than yes, and it’s harder to say, yes than no. 1/28/97. Traditional Life A book of traditional practices and ways has been started. A written text is being developed so that oral traditions are documented for future generations. Articles, stories, historical records, and other reference materials have been complied in this effort. Ceremonial sections have been started for marriage, mourning, funerals, burials, and pipe ceremonies. Sections have also been setup for wearing apparel and clothing. Stories, prayers, songs, and the wampum belt stories will be a special section dedicated to long term oral traditions. Speaker Speaks More and more I have learned the hard way that tolerance and understanding in the Indian world is disappearing. There are too many sharped tongued people that are quick to back bite and tear a person or other group to pieces. If you help someone or are kind to them, they are suspicious of your motives. Our Band has provided assistance to numerous native groups throughout the country. In almost every case we we never get a thank you or other friendly word for our consideration. “Mr. Pouliot, we received the food and supplies, but next time send money instead.” What hps happened to us as people? Have we too become a people that believes in “entitlemenf as way of life? You owe me! I demand it - it’s my right to get it for nothing! This year, I have made over 30 open offers to native groups in the region to provide assistance to anyone in need. Not one response of any kind has ever been returned. Again, the code of silence and denial is used as a defense mechanism. When our Band started to work on our recognition I was told that I would soon see that neighboring Indians seeking or already federally recognized would become silent towards us. The first rule of membership in this BIA club is based on the denial of others. When I talk about this type of behavior, I am told that it is the native way. What native way, what tradition are we talking about? Your help is not welcome. Next Time Send Money! Maybe what we should all do is to make Native America into one huge entertainment and gambling industry. Native Amprica' Incorporated, gambling, entertainment, cererhonies, hPritage, and traditions bought, sold, and traded freely on the open market. Many native people have gone so far from the path that it probably will not matter to them anyway so long as they receive their “entitlemenf payments. Those of you that are familiar with the writings of Medicine Story should think hard about what he has said. All people were given “original instructions” from the Creator. The instructions are not some formal or written religion. They are a way of life - to love and respect one another and the world we live in. We as Native People should be more aware of these instructions of life and shouid live them more like our ancestors did. N’al8gom8mek! - All My Relations! I have spoken, Paul Pouliot - Sag8mo and speaker for the Cowasuck People. �AlnStak News© COWASS North America, Inc. P.O. Box 554 Franklin, MA 02038-0554 NON-PROFIT - V U.S. POSTAGE PAID FRANKLIN, MA 02038 PERMIT 146 ADDRESS SERVICE REQUESTED AlnSLak News© - Volume 98 / Issue 2 April - May - June - 1998 - tlXCJO^ � 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 Abenaki Description An account of the resource Traditional Abenaki territory encompasses what is now New Hampshire and Vermont, as well as parts of western Maine, western Massachusetts, and Quebec. The Abenaki people comprise numerous bands and communities. In the United States, at this time, none of those groups is federally recognized. The Canadian government formally recognizes two reserves, at Odanak (St. Francis) and Wolinak (Becancour).<br /><br />Resources<br /><br /><a href="http://tribal.abenakination.com/" target="_blank">Mississquoi Abenaki Tribal Council</a> (VT)<br /><a href="http://www.elnuabenakitribe.org/" target="_blank">Elnu Abenaki Tribe</a> (VT)<br /><a href="http://www.abenakitribe.org/" target="_blank">Nulhegan Abenaki Tribe</a> (VT)<br /><a href="http://koasek-abenaki.com/" target="_blank">Koasek Traditional Band</a> (VT)<br /><a href="http://www.cowasuck.org/" target="_blank">Cowasuck Band of the Pennacook Abenaki</a> (NH) Subject The topic of the resource Abenaki Indians 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 <em>Aln8bak News </em>(April-June 1998) Creator An entity primarily responsible for making the resource Pouliot, Paul W. Date A point or period of time associated with an event in the lifecycle of the resource 1998-04, 1998-05, 1998-06 Contributor An entity responsible for making contributions to the resource Paul and Denise Pouliot Grace Dietz, UNH Class of 2017 Rights Information about rights held in and over the resource Paul and Denise Pouliot. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource pdf https://www.dawnlandvoices.org/collections/files/original/f724ee8a1f04873f088516f17fcf8f5a.pdf 22a41c2406ab4407e9a31ca2aa166e52 PDF Text Text ^imtie 98 / lestKi 1 Jatiuaty - PeLnaaiijr - MarcK / AfamU>0 - PiaBdagos - M^ntoka^ 1998 .-.w.•<«•.w^A^%%w.w.-.-.-.%w.w.■^.%w.v•.%v■.-.>wr.-.-.w.-.-.-.-.-.>NV.%v%%■v•Aw.•v^>%SV/AVAW^•>AV■^VAV/^.•rt^WiW^WaWWiWiV^^rt'«^^W.•.S%SSV.^W.^%W.%^%V^.V.^%W.•AV.V.W.■<^V••AV^.VA^ mwso peqHe CGWi^UCKB^p. CO^W^ASS ^ortk America, >* IJO?' % < C '• January - Ajamikos - (J^eeiitt^\^m4^\\> FeLruary - PiaSdagos - FSljng Branch Marck - Mozokas - Mo^e Hunting^ '' \ •, r \, .............................................. FranUin, 02038 ' ^'G^tl^eiingfs - 199$ " ' '« 4^%f#^|iing Gathering ./ iCo' 'rJUhe^13'-14RTO , vMt'Surjapee Stat#Park x"; Route' 103 I /" IVSt. Sartapee, Nefv Hampshire../ ^X^ter In Winter Spring In Sprin^! Council % , ThtS'ls^Sl fuirpofeiie^l'^ter-tpbal pow wow that is ofbelrig lield by^ur Band. ,|fative American Indian ' arti$ts and.aflisans will be by invitation only. - Pehortnoi C<» \ - Siguari\ %■> . s-s- - otguaniw. 'i X General \'^Me5^ef]^|iJp; 88 US atli|Q8) 528l||^9. Meetings - 199^^%. Sodai^az/n - holding a coU%4t''^"' ',Ou.f >RetJ.li|iv/IU3i^if%iII be the host sidgers for the event T%«#|gife^^and infon]Qa!ion contact ^ 6owasupk jBafi'€fes&j0&me.&^athering guly 11-12‘t998 oIi|iill^9,1998 Goshertt'New Hajnp^ Council me^ifi'^.^j^^;Sc|eduM.W'lh© second i Sunday of the month'fro^^ji90s^^,^00ivp*m;' . 'This is a Bai|^|;pg^^^^^j0fl§^Wne woods, no •• formal pow wbWlicti^M^Hr vendor trading will be The following is a revised and tentative schedule < ' done during the weekend^ Camping arrangements for 1998: April 19, Miy 10, June 14, July 12, \1 must be made in advance! contact us at (508) 528August>9s«Septembeife>t|| October 11, Novembers,' ' 7629 for information andpMs!'"" ..... ^T/lanviIie Settlers Day Generi-I^^gibership meetings will be held on the?.' . 'September 19-20,1998 MVia^Hi^jSpArtemen’s’s Club ManviIle,1M||Rde Island members. m BIThis is a public French and Indian 11istorica|pmd Th||ollowing is a tentative schedule for 1998: ApriU cultural event, no formal^pow wow activiti;q|tare 25?|iay 23. June..j^iJ.u.ly, 25,..aiii:..August I planned* Our peopJe^%§j;.:,;making a plural Sepf§|nbe^49iiiCMobe'r'1'^.lloverrtbar 2J.^ and .. piesehtation 'and bur Red Hawt'Drum'^svill be Decefti|f.19. ' 'V$in'ging_at„the event. ....FQL„jb.f£#i^ns and We advise to'^calHn'advance tb^cbhffrfn^meettng ' infoimaton contact to at<566pii8^T629. dates and details*'{508> 523-7629. ^ . Cov^a^iick Fas Gathering''. , September 26-27,1998 or October Circle % Goshen, New Hampshire or Franklin, Masssachusetts. Ttw^omen's Circle will continue to meet on the m w (Depending on prevailing weather cq|^ditions)Mi S||urday 0'^pst to the new Moon of each month m frf|i 10:00 a.m. to 2:00 p.m. or later. Some This is a Band family gathering^ no formal |sw m^|ings m|Poe held during gathering events as wow activities or vendor trading will f^pbne dpng welrl^tti^^fice is limited, please call for meeting the weekend. Camping arrangeml|i^^dit be infonrilfbn - contact Linda Pouliot at our tribal made in advance, contact us at (508) 518-7629 for headquarters. information and details. �Aln8li.ll: N'cwi Inruary * ,i, fA}(aniho^ * PictSdago^ • Mosoka^ 1998 Bi^e-2 <. < Wrentham Arts and Cultural Festival October 3-4 1998 Wrentham State School (off Route 1 A) Wrentham, Massachusetts This is a major arts and cultural public event that is being sponsored by the Town of Wrentham. The special focus of the event will be centered on the lives and ways of the colonial settlers and native people of New England in the 1600's. Native American Indian artists and artisans that demonstrate their skills and arts will be invited to participate as well as high level artists and antique dealers. Colonial period English and French re­ enactment groups and traders are also invited. The weekend is not planned as a fornial pow wow. Art and cultural demonstrations, singing, and dancing will be held each day. Our Red Hawk Drum will be the host singers for the Native American portion of the event. All native dancers are invited to help educate through their participation. Historically accurate dress is being asked for all participants. For details, directions,^ and information contact us at (508) 528-7629. Native Words By; Ed Wkere Eagles Fly and got progressively sicker. She requested to have a Native American Indian memorial ceremony upon her passing-over. Our Sag8mo, Paul Pouliot was requested to be the celebrant for her memonal. She was given honors with prayers, pipe ceremonies, gifts, and drumming. Many of us that knew her will miss her in this time. Prayers For Our Relations During the last few months we lost several of our People to old age and sickness and many have become ill. We ask that you pray for all of our relations in their time of need. Please prayer for our sick: Ed “Where Eagles Fly” Orlowski, Shannon Nickles, Harry Bears, Jackie “Firewoman” Emerton, and many other unnamed family members. Remember those that have recently passed-on: John "Slow Turtle” Peters, John “Spirit Walker” Steeves, and Marie Louise Schofield. TriLal Actions and Government Citizen ^ Memterskip Policy Those who live on earth, walk on earth. Those-who live in spirit, walk in spirit. In the last issue of the newsletter, the Tribal Council requested that the membership take a more active financial role to support the Band. A donation fee for senrices schedule was proposed and will now be implemented, effective May 1, 1998; Marie Louise (Morin) Sckofield - Free Service - Passes On Citizenship and Membership is free to all qualifying individuals and families. On going to visit Creator, we take along too much baggage, that It takes all our strength to carry!, and no time to visit. As in death, come as you are!, and leave all else behind. Marie Louise (Morin) Schofield, 50, passed-on January 4th. Memorial services were held on January 6-7 in Auburn, Massachusetts. She left many relations - husband Guy, sons Scott and Brian, and her father Louis Morin. Marie was one of our active tribal members that was doing extensive research about her family history. Her love for finding family information was inspiring. She did most of her work by intenriewing relatives and going into church records. Marie found numerous family inter-relations that made her one of our tribal family. She was also active in native issues in the Worcester area and was a crafter of native items. Marie was diagnosed with cancer late last year A Band number is assigned to each new individual family member and a letter is sent to them to acknowledge their status. This letter has a five year expiration date. It will be their responsibility to notify the Band about address and family changes. Those that fail to notify or re-confirm their status every five years will be removed from the records after notification is posted in the AlnStafc News © newsletter. Tribal Identification Cards Those citizens and members that wish to have a tribal identification card will be issued or re-issued cards at a donation fee of $2 each (to cover �AliiStaU Netth " JaiiiKirv - f materials, laminating, and postage). All cards will have a 5 year expiration period. renewal process on schedule. The primary objective is to purge as many of the older cards as possible. Newsletter The AlnStat News © is distributed by subscription, the suggested donation fee is $5 per year. New tribal members will receive one free copy of the newsletter. Notice: At this time we are reviewing all family records. Many need to be updated and some family groups will be requested to submit additional records to remain on the tribal rolls. Please consider this notice as an advanced warning to check your famiiy records and to be prepared. Artisan Certificates - >■ Tribal Goals - Programs Those citizens and members that wish to be recognized as an artisan will be issued or re­ issued certificates for a donation fee of $5 each. This applies only to those individuals that qualify and have proven to create, promote, or exhibit arts and crafts that are indicative of our People. All certificates have a 5 year expiration period. During our February Tribal Council meeting a detailed time schedule and outline of proposed goals and programs was presented for the year. The following is a brief summary of the proposed items: Waived Fees - ► *• ► ► Any one that is not able or willing to make a donation for any of the items as outlined may request that the donation fees be waived. >- Missing Members No new members are missing (moved - address unknown) during this last report period. >- Family Researdi Project Fund Raising & Grants. Legislative Activities. Membership Services & Records. Educational and Cultural. • Library & Resources. • Language & Music. • Public Presentations. • Newsletter & Website. • Videos. ► Food Pantry Operations. Native By: Ed Wkere Eagles Fly As the tree grew and experienced the seasons, it changed we too, experience the seasons, and grow, and change. We continue to receive family information and oral family stories from many of our tribal families. We encourage you to continue your own famiiy research for records, pictures, stories, and oral traditions. All information should be submitted to tribal headquarters at COWASS North America, P.O. Box 554, Franklin, MA 02038. The teachings we have within us, are out of sight to all, but the Creator, who allows us to walk this earth. >■ Computer Communication When we have all the material things of life taken from us we still have the ability to sing!! Death of materialism has kissed us but not death of the spirit. The “Intemef is an important communication link between our tribal people and the outside world. Members and interested outside parties can notify us through Bob Nordin at; bnordin622@aol.com It is so right to partake life and a blessing to share it with another. Our children come into life, just to find or discover God. Nothing else really matters!! >■ Tribal identification Cards The new tribai card renewai system has.started. Aii cards issued before December 1992 are being repiaced over the next several months until the backlog is cleared. Cards due for renewal during 1998 should also be processed during the year. By the end of the year we hope to have the card Silence can be all the colors of the rainbow, or just one of them. Every speck of light we see in the Milky Way KtakoswSdi casts a shadow. Finding lifbur Roots For those of you that are looking for genealogy resource materials we offer the following suggested source: The Everton’s Genealogical Helper magazine is a good resource guide to direct you to other genealogical information sources, such as book. �AlnSt>ali Newp@ 9S*1 January « FeJjniaiy ♦ Maar<j1i fAfamiUt^s - PiaSAapQg * Mosetkos 1998 Rigf-4 i' computer, and microfilm record suppliers. The magazine is not a glossy picture type layout but it is usually 200+ pages of information and advertisements. A six issue subscription costs $21. For telephone orders - (800) 443-6325. for government development (minerals, mining, oil, lumber, waste disposal, etc.), take control ot gambling, keep the remaining Indians on public welfare, and tax the tribes with business interests and those that are working. Everton’s Genealogical Helper P.O. Box 368 Logan. UT 84323-0368 The time is right for the government to finally eliminate us on paper. The other racial “minorities” are hardly minorities anymore. They represent large percentages of people in the major cities and urban areas and as a result are a political force to recognize. Furthermore, these groups need no lengthy government determination process to prove their existence. Bd'itoxial - ‘ *Cowtoys & Intlians & Indians” The federal and state governments continue to play the old game of “Cowboys & Indians” - ta divide us for elimination and assimilation through various laws, rules, and regulations. The president and other congressional leaders of both parties want to eliminate or dramatically restrict the racial designation of the Native American Indian or indigenous.people. Under several proposals, future census information and government programs will attempt to limit and redefine racial categories. For American Indians or Alaskan Natives you have to have origins in any of the original peoples of Nortii, Central or South America, and maintain tribal affiliation or community attachment. For Native Hawaiian or other Pacific Islander you have to originate from the original peoples of Hawaii, Guam, Samoa, or other Pacific Island. On the surface this seems to be acceptable, but tribal groups that have established “blood quantum” requirements with the BIA have set a definable end to their existence as their people marry outside of their tribe. The children of mixed parents (from different tribes or other races) have reduced blood quantum, as a result future generations will eventually fall outside the blood requirements. - Over time even strong native blood lines from mixed tribal groups will not be classified as American Indians. The new’philosophy is based on the government belief or determination that there are very few “fullblooded” Indians left - therefore no tribal governments, etc. Behind this issue is the politics of big business and money. If the Indian tribes (and the BIA) can be eliminated so can the long standing treaties and other agreements for land. The net result being sought is to eliminate sovereign status, take back lands As Native Americans we are required to prove our blood quantum, tribal government, tribal history, original land base, etc. etc. To add to our mutual problems our own native people work against one another as they seek to be recognized. To the government our numbers are not and will never increase to the level of importance that other “minorities” hold in this country. To add to our poor showing we continue to back­ bite one another to make sacrifices to save our own diminishing status. We as a people continue to let them divide us and fight against one another. We will never learn to work in unity to survive. Our final days as a distinct People may be here. If you find it difficult to believe or understand the native situation, just look at what is going on in our home state of Massachusetts. During Thanksgiving Day a “street-riof in Plymouth resulted with several Native women, elders, and children being roughed-up and “pepper-sprayed.” The locals over-reacted for “crowd control” and to protect the public from the “lawless Indians” that didn’t have a permit to be there. The outright and flagrant racial discrimination that was exhibited by the town of Plymouth, their officials, police, state police, state representatives, and business community was a disgrace to all mankind. Even within the native community we have serious problems. For years the Indian Commission has been working against our Band and the Abenaki People in general. The fact that they did this to us was a violation of their primaiy purpose of existence - to assist all people of American Indian descent that are resident in the state. Note: For copies of the legislation that created the �Massachusetts Commission of Indian Affairs - send a self-addressed envelope with postage and we will send you a copy. You will be interested to find out what the commission was formed to do. or great bean soup may have been called Kchi Adebakwalasob or AdelbakwalSbo. After years of operating within their own dosed group, the Commission is in trouble due to criticism from the region’s divided and argumentative native community. Drum beating has been ongoing and cries to eiiminate; save, or change the commission have been voiced in various circles. Years of frustration about representation are now becoming a major struggle where the politics related to the commission is. getting dirty and bloody. 2 Cups (1#) Mixed Beans , Peas, Lentils (as many as you can find) Pinto, Blackeye; Baby Lima, Small White, Large Lima, Great Northern, Red Kidney, Navy, Speckled Lima, Green Baby Lima, Black Turtle, Pink, Green, Yellow, Small Red, Split Green Pea, Split Yellow Pea, Chick Pea, Lentil. 6 Cups 6 Cups Cold Water for Soaking Hot Water for Cooking Optional - For meat base and other flavors 2 Large 1 Bunch 1 Cup Onions (cut into large pieces) or Green Onions (cut into pieces) or Mushrooms (sliced pieces) 6 Cups 1 -2 Cups Chicken Broth (48 oz. Can) & Chicken or Ham (small pieces) To Taste Salt and Pepper (Ziwan ta Dipwabel) It is tragic that many of our regional problems now come from within the native community. We are in a new “manifest destiny” of the superior tribal groups trying to eliminate or hold down non-BIA native groups using “white-history” and government laws. Native people turning against one another stating that they have to follow “whitemles“ to survive. The truth being that they will forfeit most of their “sovereign-rights” to get gaming compacts. Now they are afraid that other native groups, if recognized, may compete against them in society. Its great to live in a world where there are no limits to how low people will go when money is at stake - especially when it turns tribes and native families against one another. There is no glowing words of hope here - we will always be this way until our last drop of blood is left to seep into Mother Earth. We pose no threat to you - do what you please - if you break the Circle it will end with you. 4/ay. Let Us Eat & Drink - Micida ta Gadosmida Many Bean Soup Bean soup is another favorite meal at our gatherings and meetings. There are several Abenaki words for various soups but most of them are influenced by the French or English words. The strong influence by the Iroquois and their Com Soup and the French Pea Soup m^ have over shadowed the simple bean soups. Since beans* dried and stored well they were probably a very likely winter meal. Soup or “la soupe” in French is Lasob in English the pea is Piz in Abenaki - pea soup is PizSbo or Pizilasob. A broth is Kz8bo, salty broth is ZiwanSbo, a stew is Lago, and com soup is Ns8b8n. Bean(s) is Adebakwalso a many Basic Recipe - Choose as many bean and pea types as you like. When measuring them out make sure you take a small amount of each type.-1# or about 2 cups is not very much. If you buy a dozen or more different types in 8 ounce packages yoii will have enough to make many pots of soup. If you want to start small, you can buy a pre-mixed package of beans. This takes the fun out of finding as many as you can. Put the beans, peas, and lentils in a large soup pot and add 6 cups of cold water (enough to cover them) - cover the pot and let them soak over night. In the morning drain off the water and rinse. You will now find that the beans have increased considerably in volume. Add 6 cups of hot water and bring the hnixture to a slow simmer. In alx)ut 2 hours the soup will be ready. It reheats very well and as the beans break down the soup gets thicker and better. As a variation on the basic soup you'can add onions or mushrooms, or meats such as chicken or ham. The 6 cups of water can also be changed to 6 cups of chicken broth. �Native By: Ei Wtere Ea^es Fly Awareness can be subtle, as waking up in the morning. If you ever want to know what’s wrong with your kids - ask your neighbor. Creator always listens to us, but we don't always want to hear or listen. Power seekers will try to dissect your very spirit. Plantain is an excellent cure for neuralgia. The green seeds and stem can be boiled in milk and used to stop diarriiea. The seeds were also used for dropsy, epilepsy, and yellow jaundice. Various teas, jellies, and juices have been made and combined with other herts to deal with intestinal pains, ulcers, spitting of blood, excessive menstrual flow, inflamrpation of the intestines, kidney - bladder problems and lumbar pains. MeJicine Ba^ - Nehizon Mnoda Plantain. - Swdiihagw Plantain or Plantago major of the Plantaginaceae family is also commonly called Ripple Grass or Wagbread. There are over 200 species of this family, but they are best known for the back-yard variety of Plantain that can be found anywhere in North America. It was originally from Europe but was rapidly spread by the colonialists. Plantain is a well used plant of history, known in ancient European, Roman, Arabian, Persian, and Grecian medicine. Our native families called it “White Man’s Foof and the Abepiaki knew it as the road sidQ plant. All of the leaves radiate from the ground level base of the plant. The leaves are dark green and ribbed along the length. The flower stem which is generally 6 to 12 inches long is smooth and stiff. At the end of the stem is the flower head which is studded with tiny four part dull white flowers. The resulting seeds forrn a cylindrical column of small round studs along the stem end. The whole plant can be used a medicine both internally and externally. It acts as an antiseptic, astringent, diuretic, and alterative. The primary solvent to be used is water. The dose is 1 teaspoon of Plantain to 1 cup of boiling water and it appears to be acceptable to most people. Native People used it for cooling, soothing and healing. It was used for fresh or chronic wounds and sores. The juice of the leaves can counteract snake and poisonous insect bites. Takd a tablespoon of the juice every hour and at the same time apply bruised or crushed leaves on the wound area. If you are in the wild, chew a mouthful of leaves suck the leaves and apply the chewed leaves to the wound. A strong tea made of the leaves and applied to the area - will also help with external bleeding, erysipelas, ulcers, eczema, bums, and scalds. It is also good for scrofula, hemorrhoids, and leucorrhoea. A strong tea suppository of a tablespoon or more taken several times a day will help hemorrhoids. A feminine wash carr be made using 2 tablespoons of Plantain to a pint of water boiled, cooled, strained and diluted with clean water. A tincture of the whole fresh plant and or root has been used for many homoeopathic cures, the following is a partial listing: ciliary neuralgia, diabetes, diarrhpea, dysentery, earache, ear inflammation, emissions, enuresis, erysipelas, erythema, hemorrhoids, impotence, neuralgias of herpes, polyuria, snake bites, pains in the spleen, tobacco addiction, toothache, delayed urination, worms, and wounds. An ointment is .made by slowly boiling 2 ounces of granulated plant for 2 hours or more in 1 pint of soluble oil such as soy bean, coconut, or peanut oil. Plantain contains several minerals and vitamins such as Vitamins C, K, and the blood clotting Tfactor.” Glossary of terms used: Decoction - an extract of a substance obtained by boiling. Distillation - an extraction of the pure essence of a substance by a process of evaporation and condensation. Infusion - a dilute liquid extract resulting from the steeping of a substance in water. Tincture - a solution, usually in alcohol, of a medical substance. Cautionaiy Note - Everyone has different reactions, allergies, or sensitivities to foods, herbs, plants, mushrooms, �New»C> 98-1 Jamiaty - F^ljsruaigr ♦ medicines, etc. Always test your reaction to a new item by minimal contact or very small dose. Do not attempt to use any herbal medicine without first being assured that you can use it safely. Remember, it took generations of our ancestors to find out which herbs and plants were good for them. In the same way we must re-leam atjd gain our own personal experience to which things are to our benefit. Native Words By: Ed Wliere Eagles Fly Even the snow wazoU has to wait to be melted. Yes, we ban compare our life to a bon-fire, even a candle! The secret is to make sure our light has been spent, lighting the darkness. Mankind never stands so tall, as when it stoops to enlightetl a child, in a good way. Experience works something like this. We saw the bobcat, but we couldn't hear it coming. Animal Tiacks Black Bear - Awassos - Ursus americanus When we talk of Bears in the Northeast we are referring to the Black Bear as opposed to the Brown or Grizzly Bear family that is found in western and northern areas such as the Rocky Mountains. The Black Bear family is not always black in color. This family includes the cinnamon bear of the west and Canada, the bluish glacier bear of Alaska and the rare white Kerrtiodes bear of British Columbia. Black Bears weigh between 200 to 600 pounds, stand up to 6 feet tall when on their hind feet and are 3-3’/^ feet at the shoulders when walking. Females are smaller than males. The bears still live in much of its* ancestral habitat which covers the forested areas from the Arctic to Mexico. The home ranges of the bear are variable, depending on habitat,Tood, location, and age. Males may need 5 to 200 square miles, whereas females may need as little as 2 to 25 square miles. Except for human hunters the bear has few natural enemies and they are very adaptable. Although they are omnivorous they prefer vegetable matter to meat. At different times they eat everything from berries, nuts, fruit, insects, fish, carrion, to garbage. But, are also known to kill young deer, elk, and caribou. Bears survive in hostile environments by their ability to “den” or hibernate up to 6 months of the year. Dens vary widely: a shallow hollow in the forest,floor; a brush pile; hollow log; rock crevice; f MftmtltQS ^ ^aSdapo/f * Mmokaf 1998 3Ri^e-!7 or, under fallen or uprooted tree. In the summer they may make a nest type sleeping arrangement in a tree. During the denning times they do not eat or drink and their breathing, heart rate, and metabolism are reduced. By the time they become active again in the spring they may lose 20-30% of their original body weight. Females breed every second year. They give birth to 2 to 3 cubs during the denning period and nurse them in this state of hibernation. The cubs stay with the mother for the year and den with her during the next winter. The second summer they are driven off so that she can breed again that year. If a bear encounters a person it will most often flee, with the exception of a mother with clubs that may take an offensive “response. The bear’s front foot has a palm pad, heel pad, five toes, and long nails. Unlike man, the small toe is on the inside. When tracking bear the small toe and heal pad may not show. The rear foot has ,a palm pad, and a well established heal pad. The heal pad may not show unless the bear is walking slowly. Black bear tracks differ from the grizzly in several ways. Their toes form an arc as opposed to a straight line for the grizzly. The nail length of the black bear is less that the toe length whereas the grizzly nails are longer than the toes; The space between the black bear tops is also wider than the grizzly. Recognizing these differences is very important. A grizzly bear will attack man and an encounter with one should be avoided. Forefeet - Black Grizzly Toe Length Nail Length VA-m' i3/i6-1%” 1%-214” 1%-2%” NAIL * » The bear’s walking pattern can be an alternating gait, sometimes double registering and other times direct registering. Registering means to leave direct tracks for each foot or double register to walk with the front to rear foot going in the same track spot. More commonly the bear walks a 2-2 pattern; or the hind foot print oversteps the fore �foot print. The walking strides are usually 18 to 28 inches, from rear tract to next rear track, and trail widths are 814 to 1314 inches. Bear trails look like simple well worn paths. Bear signs include digs, tree stripping, marks, and rubs, kill sites, and scat. birth records. The legislation, 98H 7386 was co­ signed by representatives Lanzt, Lima, Lopes, Fox, and Williams. Our Rhode Island council asks for all native people in the area to support this effort. If we get this change made, many will be able to officially declare their Native American Indian heritage. Bears dig for insects and buried, food, such as beechnuts that are under newly fallen leaves. COWASS Nortk America They strip spruce, pine, and fir trees for the inner bark and sap. They also rub for scratching. Marking trees for scent, dominance, or territory are also done. Trees such as the beech will often show their craw marks in the smooth bark from their climbing to get nuts. Adopt-A-Higliway Program If the bear makes a kill it will cover it with the forest floor debris, be very careful if you think you found a kill site - get away from the area. The ornnivqrous eating habits of bears result in scat that vanes considerably with the food supply and time of year. It generally is made up of the vegetable matter; eaten and will be VA to 2% inches in diameter. It is not recommended to attempt to identify bear types by their scat since it is too variable. Bear words; Bear iAwaso^ Bears Awasosalc, Northland Polar Bear Ponkiawasos; The Bear Spoon “Big Dipper” AwasosamkwSn or Kwatsiz, Bear skin Avvasosewawa. 'Native Wbrcls .By: Ed Wliere Eagfles Fly Loneliness is like an invisible flower, that only you can see. The earth around us is in turmoil, when our heart is not at peace. The simplest words to read, are the easiest, but the hardest part, is to read between the lines. ‘Singing and dance is a spiritual glue that can hold a group of people together. Rkode Island Clan Sut-Council News The first highway cleaning of route 1-495 will be on April 25th. The highway needs a good cleaning in the spring so we need as many helpers as we can get. Contact Tribal Headquarters for the 1998 season schedule. Triljal Sliirts X-large tee shirts and sweat shirts with the new tribal symbol are available (on request). The sweat shirts are* forest green with white symbol and the tee shirts are light cream With dark green symbol. Since we are not in the business of selling any goods, we offer these for a donation that covers our costs to make and ship them - tee shirts $10+, sweat shirts $25 + $3 to $5 shipping. Reference Ipitrary & Cultural Center Throughout last year several Wabanaki artifacts were purchased by the Pouliofs. This collection is being developed as items surface through antique dealers. The latest items include an old sweetgrass basket, turtle rattle, an excellent beaded bag with a woodland floral design, and our second copy of the 1903 Natick (Nipmuc) Dictionary. Thd Pouliofs also purchased the equipment needed for qudip-video presentations. A video camera recorder, television, multiple VCR players, arid field equipment were purchased. Plans are to create educational video tapes for several areas of interest such as: ► As a result of Bob Nordin’s efforts we were able to get two super FAX machines for our office operations. Bob has been successful in his personal efforts to get the Rhode Island state legislature to consider an act to,allow people of .Native American Indian descent to correct the racial designation on their ► ► Cultural Demonstrations. • Crafts & Clothing & Lifestyles. • Legends & Story Tellirig.' • Language / Drumming & Singing. • Cooking. • Lodge Building. Nadakina Exptoration. • Hunting & Tracking. • Plant & Herbal Identification. Documentation. �, Ain$l>ak Ncwfi^ 98»1 Jaynxxi^ « Bptniaiy . Mar<?k / Afamtho^ - PiaSjagoii - Moznkas 1998 Biglc-9 w -Mf vN.«i-N.*'«. .» ^. • • «. A.» N.*A <• %Af.p."*.%.»%.*A i»A AvA^A‘A»fASvk<WA»w»?WA«A<A^%-;«Ai»:c»:«»:»:<->»:«:<o:«a;»»^>:«:-:»:<«>:«>:.:.r<.»>y-x.;-:.x-»wo:«:«x-»:<*A-A-;';»X»A*, w / Meetings & Gatherings. Historical Events. ^ Contrilmtioiis Last issue we forgot to thank several family members which have helped us through the year and during our gatherings. Most times this occurs with close family members that you unfortunately take for granted. A special thank you goes to Bonnie, P.A. Pouliot, and James Akerman for their help at our gatherings. Also, to Richard Pouliot for helping maintain our tribal operations and contacts in Maine. Kchi olwini. As a reminder to all of our readers, the Band and nearly all of our activities are funded by contributions. Without your continued support we can not keep many of our projects going. The Band is operated by COWASS North America. Any donations given to us are tax deductible as allowed by IRS regulations. COWASS North America and the Franklin Food Pantry are IRS 501 (c)3 non-profit charitable organizations. Contributors will be acknowledged and given yearly donation statements. Native By: Ed Wkere Eagfles Fly As long as we can have a love for All - All will be well. The pebbles on the good red road, talk to us of love and kindness for All life. Sharing joy, can simply be sharing your own joy with another person, joy rubs off onto others of the same heart. Sometimes the voice of a child is heard more readily, than the voices of a choir. Blessed are those who teach their chiidren to pray with their hearts. The unnecessary things of life, are those things that do not mirror Creator. Franklin Food Pantry - Native Self-Help The Boston Globe wrote a feature page length article titled “In Abenaki Spirit; Food and Support” which was about our Band and the work that we do to run the Food Pantry. The story was in the “West Weekly” section of the Sunday edition of January 4th. The reporter researched our activities through many sources including other agencies. We were pleasantly surprised when we were recognized as a “model” organization and the third largest regional provider to the area’s needy. Many of our local tribal family have become ■. •t ^ * f wa s •» ^ '^• involved in the food pantry operations. We are always looking for more tribal members to volunteer to help on distribution day. The distribution is on the third Thursday of each month from 5-8 p.m. in our Pantry, which is located at 80 West Central Street in Franklin, Massachusetts Hope to see you there. Regional Native Footl Assistance As a result of the major ice storms of January we were asked to assist other Native groups with food. Thanks to Linda Pouliot, Mark Fraser, and our new 4-wheel drive truck we were able to deliver about a 1000 pounds of food to Native People in the storm damaged areas. Their three day 800 mile trip included many exciting miles, including a ferry ride across Lake Champlain with other emergen^ utility Workers that were on route. They reported that many areas lookfed like a war zone due to the countless broken trees, snapped power poles and downed wires. Again, we thank Linda and Mark for their dedication, good spirit, and a job well done. Say Tkat In Atenaki - Ida ni AJnohaiwf Language lessons and Abenaki singing and drum practice are being held on a regular basis during meetings and workshops - call for details. Short Conversations Where did yoii go? I went to the woods. Very nice day, let’s go in the woods. What’s happening? Nothing much. What are they doing? You should not do that. You should not complain. What time is it now? It is early. It is quite late. Let’s go there. I have been there. I was there. I am going home. I did not go too far. Would you like to come with me? Do you know that man? Yes, I knew him. I would like to buy them. How much do they cost? T8ni odosaan? NSdossa kpiwi. T8ji wiegisgad, lossada kpiwi. I^gwi lla? Nda kagwi n8damiwi. Kakwas llalokak? Nda k'dachwi ni llalokawen. Akwi ga madw8zi. Kass8mkipoda ato nikw8bi? Sp8swiwi. Kwinatta sipkiwi. Lossada taka. Kizi n’oddssab. N’odossan. N’diossa n’wigw8mnok. Pasojiwi n’diossab. Kwigi ba paT8 spiwi nia? K’wawinaw8 na san8ba? 8h8, nwawinaw8bo. N’gadi manomenal. T8ni ll8wadowal? �Aln8li.iJ« Ni-wsi- Q8-1 J.iinidry « Pcftiruarj - M.uili / .t/ai«iL«. - PuiSJuifon ~ Mtwtltai. 1998 Book Re^views Each month we add 10 or more books to our library. The books vary from recent publications, re-prints, out-of-prints to the extremely old and rare. Here are three interesting titles that you might want to read: The Indian Peoples of Eastern America. A Documentary History of the Sexes Edited by: Jame^ Axtell 1981, Oidord University Press ISBN 0-19-502741-8 This covers the social rites of passage, birth, coming of age, love and marriage, working, peace and war, heaven and earth, and death. The Skulking Wav of War. Technology and Tactics Among the New England Indians By: Patrick M. Malone 1991, John Hopkins University Press ISBN 0-8018-4554-8 Pine Needle Basketry. From Forest Floor to Finished Project By: Judy Mofield Mallow 1996, Lark Books ISBN 1-887374-14-0 Hard Cover /1-887374-28-4 Kit AlnSkak News© Comments The newsletter was mailed On January 12th. Please notify us when you move. On lighting our prayer wdamSgan pipe, it now becomes a holy and sacred sanctuary of direct prayer to Kchi Niwaskw. ^^kanaki Tiaditional Life - Tke Pipe The last issue started our discussion about smoking, pipes, and smoking herbals. The act of smoking is an old tradition - some say that it was reserved for sacred activities and prayers - and yet many now smoke for social or personal pleasure. It Is more appropriate to consider the pipe and smoking as a sacred matter - a pathway for your prayers. Anyone can make or buy a pipe, but traditionally it would have been more appropriate if you were gifted a pipe or the materials to make it. It is also a good thing to give your first made pip'e away to another person before you make one for yourself. Within our Band there is no “sacred pipe-maker"’ to make a pipe comes from within and with great 4-espect forlhe pipe you,create. You are making a living thing that will grow with your life experiences - at first it will be your baby and if used properly it will grow with you. If possible the pipe and stem should be made by your own hands, using flint, knives, cutting bits, files, and sand/sand paper. Preferably you will work without power tools. For your first pipe, start simple. A smooth round bowl and straight stem are best. In time and Please submit articles, pictures, stories that you. can share with your tribal family. The next issue , patience you will learn how to work with the stone and wood. Those that have tried to start by will be mailed in early June so get your submittals carving elaborate animal effigy bowls are often to us by mid-May. disappointed. The heart, mind, and spirit have to be right whenever you work on a pipe. History - Our Name Ab^nakis, comes form the word WSbanki, land or country of the East. This comes from w8ban, dstybreak, and k/earth, land, or rather, a/d which is a term used in composition for land, ground or region. WSbanaki, Abenakis means an Indian from where the daylight comes, the plural Js Wdbanakiak. When referring to ourseives we would call one another A/nSbak or human being or Indian, in the Indian or our way would be AlnSbawi. Native ^(^rds By: Ed Wkere Hailes Fly Wdamd tobacco becomes mote sacred, when we mentally bath all that is within us with the chekelas spark of life that Kichi Niwaskw God gifted us with called spirit. The bowl is usually made of red pipe stone “catlinite” or soap stone, talc or “steatite.” The catlinite usually is red or mottled red, most of it comes from a Native quarry in Minnesota. It is relatively hard compared to soap stone. Steatite is available from many quarries worldwide, one of the best black types is from A/irginia. Soap stone comes in a wide variety of colors “from white to black and green to red-brown to pink. Some pieces that we have used have all these colors including flecks of iron or pyrite “fools gold.” Pieces such as this vary greatly in hardness and as a result, additional care is needed when you work with it. The softer material may break or crack when you work with it. �AlnSliaU Nctvs^ 98*1 Jamiaiy * j^^lnrua^ « MwccK f Alamfhif • l^taSdagng - M^x^kas 1998 V.-^A-/A•^X»A-^A-«-<•A-^A>r^.<-.-.Wv-.W.-^A-r•A-^--A-^.-.---.-.-.-A->-^^.-.•A-v%wA■^A•i-^^.•^A-rt-l»#^A•.<^<V,W^AV^.•ii•AV^AVA•^A•^AVA»ifAVAW^^•A•AVASVA•.S•^A•A>AVAWAVAV^^^A/.•W•.•.•A•.•A^•A>^^•A•>A•>;■X•>>>>>:A:•>X*X•^>^^>V.V>>%X•>>K•-‘-*X•-•>>^^ Start with a flat piece of stone 1 Vz± inch thick and 4 by 6 inches, this will give you enough material to work with. With careful cutting you can get two pipes from this size piece. We look for old broken soap stone wash sinks - check with plumbers and antique dealers for a source. Draw what you want the pipe bowl to look like on paper and mark it on the stone. The bowl hole should be Vz inch diameter by about "Wz inch deep. The hole should taper slightly at the bottom. A small Ve inch diameter hole should be made perpendicular from the stem end to intersect the bottom of the bowl hole. Once the holes are made the carving and shaping is done until it has the desired shape. After the stem is made the final diameter of the stem and bowl receiving hole can be made to match with a tight fit. The wooden stem is best made from a small straight (% to V/z inch diameter by 10 to 12 inch long) branch that has a pithy center core. Red sumac, sassafras, walnut, and some willows are acceptable in this way. Many of our stems have also been made using red maple as well. Start with short and straight pieces of wood at first. The stem hole can be made using a heavy metal wire that is heated red hot. The wire can be pushed through the wooden stem center aftdr many repeated re-heats. Care must be made to push the wire straight down the center and not through the side. Once the hole is made you can remove the bark, carve, and sand finish. The labor that you spend on the making of the pipe becomes the special connection that you have between you and the pipe. Pray for guidance as you make it. The pipe bowl should be heat treated by fire or in a hot oven if need be. Once it is hot, bees wax or sunflower oil Is applied. It will darken the stone considerably but it will bring out many of the stone grain details. This process is done many,.many times and the stone is polished each time it cools. If for some reason the stone breaks - it was not meant to be - start again with a new mind and heart. The wooden stem is coated with sunflower oil as well and it too is smoothed and polished each time. The portion of the stem that goes into the bowl should be given a light coating of bees wax to protect the wood and stone when tfiey go together. The stem can be wrapped in leather, beaded, or other wise decorated with feathers or other things that are special or sacred to us. Like clothing a child these Items can change or be added to over time. Wrap the bowl and stem in leather or cloth when not in use and store them in a leather or cloth bag to protect your “baby.” A special pipebag should be made next. Some people refer to the “first use” of the pipe as the “pipe awakening” ceremony. This act has no basis of ceremonial tradition with our People, it may be more relevant to other tribal groups of the West or Plains. For us, it is more appropriate to think of the connective relationship of all pipes and their purpose in our culture. If possible you should smoke it the first time with other pipe carriers. Ask that they share their experiences with you - so that you can collectively bring this new “baby” into the family of pipes. The best example of this sharing comes from ancient Algonquin ceremonies such as the Pipe Dance cererrionies that are held in mid-May each year by the Blackfeet of Montana. During this ceremony, the oldest pipe carriers George and Molly Kickingwoman bring out the ancient pipes. Dances and ceremonies celebrate this time. Pipes of others are also smoked together as one in unity. In this way - all pipes are symbolically connected in time and existence because the bowls come from the rock of Mother Earth.and the stems come from the tree and plant beings. The bowl symbolizes the female side of existence and the stem the male side. When the two are put together there is the unity of existence. When you put the stem and bowl together you must plan on smoking it - othenwise you do not pay the proper respect to your pipe. Care should be made when joining the two. You should wet the stem end with your lips before you put the two together. �1. When smoking herbals, Kinnikinnick or tobacco, the material is placed in the bowl one small pinch at a time. Check the draw of the pipe occasionally to make sure that is not packed too tight. A tamper made of a deer antler point makes a good one. The herbs should be lightly tamped with each pinch and a prayer should be offered with each one. An appropriate prayer to the Creator, Kchi Niwaskw, Grand-Mother Earth, Nokemes Ki, Grand-Father Sky, Nfpahom Asokw, the East, Waji-nahilot or WaJi-sSkhipozit, the South, SSwanaki; the West, Ali-nkihl8t, the North; Pebonkik, and to thank all of our relations past, present, and future generations N’dal8gom8mekor WU-do-gonw8gan are recommended. Once the pipe is lit take four or more puffs to assure that it is going well and tamp it occasionally. Use the smoke to cleanse yourself as you would a smudge. Once you feel comfortable that you are prepared, start fo offer your prayers. Many start by going to the Creator and conclude with a thank-you to all of your relations as you did when you packed the pipe. Other prayers from your heart or mind are appropriate as well - always be respectful in any thing that you do with your pipe. Remember, ttiere are no right or wrong ways of the pipe or praying - but always do so with respect and honor. We are not bound by mies or written practices on these matters. Much of our past has been lost, we must search for it in our hearts and through prayers for guidance from our ancestors. N’dal8gom8mek... Wli-do-gonw8gan Native Words By: Ed Wliere Eagles Fly The manifestation of pekeda smoke is the secret language current between spirit and Kchi Niwaskw. In prayer we can hide things from around us but before Kchi Niwaskw we stand naked in judgment. Speaker Speaks The time of the long and wintry moons is always difficult. Many of our People get sick and pass-on during these dark and cold times. Oh, how we always long for the sunny days of Spring. During our meetings of winter pebon - in council we tell our stories, read the wampum belts, and plan for the new year. Like the melting snows. these plans often disappear into the streams of things not done. I have stopped being concerned about goals and projects that are not carried out. These activities are created by consensus and in the same way will have to be completed by consensus. Far too many of our members want something from the Band but few contribute to it. The future of us depends on the collective energies of all. Too many people tell me that they can’t do anything because of - too far away; too tired; too much work; too busy; family business; don’t know how; don’t want to help; I’m on Indian time...etc.... On the other hand - so many will cry about the plight of our people. This is not new news, I think this has been happening for a long time and many of the problems come from within. Maybe it is because too many of us'ARE on “Indian time.” This expression is being over worked to cover-up for a lot of negative behavior such as: being slow, lazy, untimely, forgetful, self-centered, or late. When I hear this expression 1 feel that it is being used like a racial slur. The time is getting late for our People. Stop complaining and making excuses - start doing something for your family and the Band. What concerns me more than all of the collective political-social issues is that the next generation of our leader^s, tradition keepers, and teachers may not be here to carry on for our People. As I get older I will eventually go back into the woods and tp the old ways. I can only show you the water -1 can not drink it for you. If you can nbt see the changes coming then your senses have gone dull. The time is now to get back in .the way of our ancestors before it is all lost. Most importantly you must bring your children and youfh into the culture before it is too late. It is up to you - make that first step back on to the path. You will find that each new step fonward becomes that much easier as you go into the future. N’alSgomSmek! - All My Relations! To All My Relations, I have spoken, Paul Pouliot SagSmo and speaker for the Cowasuck People. �NATIVE AMERICAN INDIAN CELEBli^^TION pi^NN^aoo AKI SPRINdOA Sponsored By COWASS Nortk America Cowasuck Band - Pennacook & Akenaki Peopl No Alcokol or Dru^s Allowed For Information - (508) 528-7629 Artisans & Sales ky Invitation Only / �AlnSbak News© COWASS North America, Inc. P.O. Box 554 Franklin, M A 02038-0554 ADDRESS SERVICE REQUESTED AlnSbak News© - Volume 98 / Issue 1 January - February - Marck - 1998 NON-PROFIT ORG. U.S. POSTAGE PAID FRANKLIN, MA 02038 PERMIT 146 � 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 Abenaki Description An account of the resource Traditional Abenaki territory encompasses what is now New Hampshire and Vermont, as well as parts of western Maine, western Massachusetts, and Quebec. The Abenaki people comprise numerous bands and communities. In the United States, at this time, none of those groups is federally recognized. The Canadian government formally recognizes two reserves, at Odanak (St. Francis) and Wolinak (Becancour).<br /><br />Resources<br /><br /><a href="http://tribal.abenakination.com/" target="_blank">Mississquoi Abenaki Tribal Council</a> (VT)<br /><a href="http://www.elnuabenakitribe.org/" target="_blank">Elnu Abenaki Tribe</a> (VT)<br /><a href="http://www.abenakitribe.org/" target="_blank">Nulhegan Abenaki Tribe</a> (VT)<br /><a href="http://koasek-abenaki.com/" target="_blank">Koasek Traditional Band</a> (VT)<br /><a href="http://www.cowasuck.org/" target="_blank">Cowasuck Band of the Pennacook Abenaki</a> (NH) Subject The topic of the resource Abenaki Indians 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 <em>Aln8bak News </em>(Jan-Mar 1998) Creator An entity primarily responsible for making the resource Pouliot, Paul W. Date A point or period of time associated with an event in the lifecycle of the resource 1998-01, 1998-02, 1998-03 Contributor An entity responsible for making contributions to the resource Paul and Denise Pouliot Grace Dietz, UNH Class of 2017 Rights Information about rights held in and over the resource Paul and Denise Pouliot. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource pdf https://www.dawnlandvoices.org/collections/files/original/a1cd96b170bf7da1648f231503946a9f.pdf 78119a1558e131e04c6e239faadfb64e 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 Narragansett Description An account of the resource The Narragansett Indian Tribe has inhabited what is now the state of Rhode Island for over 30,000 years. Federally recognized in 1983, the tribe is now headquartered in Charlestown. In addition to many historic deeds and letters, Narragansett people produced what is probably the first tribal magazine in New England, The Narragansett Dawn, from 1935-36. Today, Narragansett writers include the award-winning journalist John Christian Hopkins, also an inventive novelist; the poet Ella (Brown) Sekatau; and storyteller/author Paulla Dove Jennings. To learn more about Narragansett history and people, visit the tribal website at narragansett-tribe.org, as well as the Tomaquag Indian Memorial Museum in Exeter, RI. 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 "Letter or Speech to Native Women's Council" by Princess Red Wing Creator An entity primarily responsible for making the resource Princess Red Wing Date A point or period of time associated with an event in the lifecycle of the resource Unknown Contributor An entity responsible for making contributions to the resource Tomaquag Museum, Princess Red Wing Papers Transcription by Ashlee Thomas Rights Information about rights held in and over the resource Tomaquag Museum. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource pdf Identifier An unambiguous reference to the resource within a given context DV-357 Description An account of the resource Transcription: Fellow – Native Americans —— In numbers there is force, for good or evil. Together we stand, divided we fall. The Native American has fell to his present state because of lack of unity, ambition & education. So 1000’s have left the rank & file of Indianhood and proceeded to live, as Jew & Gentile. But he has not dragged his brother, cousin or family along with him, as did the Jew and the Italian. These Jews did not loose their religion or way of life; but improved upon it. Let us do likewise; for the Native American has given more to this present civilization, than it ever gave back to him. This civilization does not belong to the white man,—it belongs to all races who have fought, worked & struggled to advance it. Education, medical science, mining of ores, conservation of natural resources, inventions of modern equipment, building of high structures, every field of endeavor, our race and all other races have had a part in them. Let’s go back a 1000 years before the Arabs had zero, the Indians had found zero. They had the new calculation which they are teaching in the schools to-day. Before Rome ever built the great Apian Way, of which history speaks, the Natives of South America built a great 4 lane highway. The whole Roman road could be place into one lane of this road, which is still being used, and yet history never mentioned it. Before the Spanish arrived the Natives had refined gold, had gold filled teeth & tooth brushes. The first League of Nations for Peace was formed by the Iroquois. For 100 years before the Revolutionary War, New England, New York, Del, Penn, Maryland and the Virginians were under the protection of this League of Nations for Peace. And when the 13 little colonies fought for independence, from the old world, they never would have won, if it had not been for our forefathers. And after the war, they formed their government after the government of the League of Nations of the Iroquois. Please don’t think the white man gave to the world, reading, writing, and arithmatic,—that came first from the dark man of Africa, who also gave first use of rubber and coffee. Doctors & pharmatists to-day use the same herbs, plants and minerals, for the same cures, for which my ancestors used them. Of course to-day, they have developed them into pills, powders & syrups. The pale face was wise. He took from every other race, that which was good and developed it for his own benefit. While our forefathers were pushed westward, herded on to reservations; in most cases the barron & useless lands. For generations we have been stailmated. Let us today, learn our history, and take our credit; hold on to our Indianhood and grab from every other race, that which is good for OUR benefit. Let us get into government, education, professions and skilled labors. Advance our arts, crafts and languages. Remember the faith of our fathers. Let us unity, both Native Men and Women,—rise up and take for our coming generations all that we need for a better life for all. Let us use our God-given talents for the up-lift of our race. Let us not waste them on civilized vices. Let us climb above them. let us get into the “fields that need cultivation.” Let us create more schools for bi-cultural education for Indian youth. Let us write our own history for the future. We must have more Indian doctors, lawyers, teachers, nurses, business men & women, machanics for our benefit. We need more Indian cultural centers in every community & state. We must have more Indian children centers managed by Indians. We must have good strong hardworking, far-reaching Indian Organizations in all communities, but all co-operating with each other and helping one another. We must work to create an Indian Bureau by Indians and for Indians; we must learn manipulate government, and learn to write proposals to get money for needed programs and projects. We must learn how to put pressure on our officials to gain their support. We must exert ourselves, not only for our sakes but for our children & their children. I believe the native Women’s Council have made a good start along these lines; and hope all Native men will harken to them and put their shoulders to the tasks your women have so nobley begun. Use the little we have left and the Great Spirit will again smile on his red children and give them dominion of greater things Princess Red Wing has spoken I thank you. Cowunckinus https://www.dawnlandvoices.org/collections/files/original/15f2d24aebe45069e3206b05fc60492d.pdf 747c1d6aabe5ba590f1067ae6722ce7c 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 Narragansett Description An account of the resource The Narragansett Indian Tribe has inhabited what is now the state of Rhode Island for over 30,000 years. Federally recognized in 1983, the tribe is now headquartered in Charlestown. In addition to many historic deeds and letters, Narragansett people produced what is probably the first tribal magazine in New England, The Narragansett Dawn, from 1935-36. Today, Narragansett writers include the award-winning journalist John Christian Hopkins, also an inventive novelist; the poet Ella (Brown) Sekatau; and storyteller/author Paulla Dove Jennings. To learn more about Narragansett history and people, visit the tribal website at narragansett-tribe.org, as well as the Tomaquag Indian Memorial Museum in Exeter, RI. 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 "Lullaby" by Princess Red Wing Creator An entity primarily responsible for making the resource Princess Red Wing Date A point or period of time associated with an event in the lifecycle of the resource Unknown Contributor An entity responsible for making contributions to the resource Tomaquag Museum, Princess Red Wing Papers Rights Information about rights held in and over the resource Tomaquag Museum. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource pdf Identifier An unambiguous reference to the resource within a given context DV-358 https://www.dawnlandvoices.org/collections/files/original/d0ddad37d8bd03294f1c9dd211ae3d86.pdf 95b2c10a8561700853237feb16896805 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 Narragansett Description An account of the resource The Narragansett Indian Tribe has inhabited what is now the state of Rhode Island for over 30,000 years. Federally recognized in 1983, the tribe is now headquartered in Charlestown. In addition to many historic deeds and letters, Narragansett people produced what is probably the first tribal magazine in New England, The Narragansett Dawn, from 1935-36. Today, Narragansett writers include the award-winning journalist John Christian Hopkins, also an inventive novelist; the poet Ella (Brown) Sekatau; and storyteller/author Paulla Dove Jennings. To learn more about Narragansett history and people, visit the tribal website at narragansett-tribe.org, as well as the Tomaquag Indian Memorial Museum in Exeter, RI. 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 "Song" by Princess Red Wing Description An account of the resource Is this the Rhode Island state song (the tune?) Creator An entity primarily responsible for making the resource Princess Red Wing Date A point or period of time associated with an event in the lifecycle of the resource Unknown Contributor An entity responsible for making contributions to the resource Tomaquag Museum, Princess Red Wing Papers Rights Information about rights held in and over the resource Tomaquag Museum. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource pdf https://www.dawnlandvoices.org/collections/files/original/9f5254b256d0ec677bf6b6c6fc976293.pdf c01198cd0681489a1424cab1033f9af3 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 Narragansett Description An account of the resource The Narragansett Indian Tribe has inhabited what is now the state of Rhode Island for over 30,000 years. Federally recognized in 1983, the tribe is now headquartered in Charlestown. In addition to many historic deeds and letters, Narragansett people produced what is probably the first tribal magazine in New England, The Narragansett Dawn, from 1935-36. Today, Narragansett writers include the award-winning journalist John Christian Hopkins, also an inventive novelist; the poet Ella (Brown) Sekatau; and storyteller/author Paulla Dove Jennings. To learn more about Narragansett history and people, visit the tribal website at narragansett-tribe.org, as well as the Tomaquag Indian Memorial Museum in Exeter, RI. 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 "Our Babies" by Princess Red Wing Description An account of the resource A poetic piece or prayer written by Princess Red Wing. Creator An entity primarily responsible for making the resource Princess Red Wing Date A point or period of time associated with an event in the lifecycle of the resource Unknown Contributor An entity responsible for making contributions to the resource Tomaquag Museum, Princess Red Wing Papers Rights Information about rights held in and over the resource Tomaquag Museum. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource pdf Identifier An unambiguous reference to the resource within a given context DV-360 https://www.dawnlandvoices.org/collections/files/original/7eecd4c0ba063ef52d787e2d1071deb2.pdf af2beb1696062272a259daadf5ec3994 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 Narragansett Description An account of the resource The Narragansett Indian Tribe has inhabited what is now the state of Rhode Island for over 30,000 years. Federally recognized in 1983, the tribe is now headquartered in Charlestown. In addition to many historic deeds and letters, Narragansett people produced what is probably the first tribal magazine in New England, The Narragansett Dawn, from 1935-36. Today, Narragansett writers include the award-winning journalist John Christian Hopkins, also an inventive novelist; the poet Ella (Brown) Sekatau; and storyteller/author Paulla Dove Jennings. To learn more about Narragansett history and people, visit the tribal website at narragansett-tribe.org, as well as the Tomaquag Indian Memorial Museum in Exeter, RI. 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 "Music from the Start" by Princess Red Wing Description An account of the resource A short essay pondering the power of music. Creator An entity primarily responsible for making the resource Princess Red Wing Date A point or period of time associated with an event in the lifecycle of the resource Unknown Contributor An entity responsible for making contributions to the resource Tomaquag Museum, Princess Red Wing Papers Rights Information about rights held in and over the resource Tomaquag Museum. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource pdf Identifier An unambiguous reference to the resource within a given context DV-361 https://www.dawnlandvoices.org/collections/files/original/987c0b13baea0b398ab19558e7d8d32e.pdf 5f9de6403698765680f53c959bdd8ee3 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 Narragansett Description An account of the resource The Narragansett Indian Tribe has inhabited what is now the state of Rhode Island for over 30,000 years. Federally recognized in 1983, the tribe is now headquartered in Charlestown. In addition to many historic deeds and letters, Narragansett people produced what is probably the first tribal magazine in New England, The Narragansett Dawn, from 1935-36. Today, Narragansett writers include the award-winning journalist John Christian Hopkins, also an inventive novelist; the poet Ella (Brown) Sekatau; and storyteller/author Paulla Dove Jennings. To learn more about Narragansett history and people, visit the tribal website at narragansett-tribe.org, as well as the Tomaquag Indian Memorial Museum in Exeter, RI. 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 "When the storms of life overtake me" by Princess Red Wing Description An account of the resource Transcription: When the storms of life overtake me And my heart is sad and drear And the cares of each day down me And the night is filled with fear In the stillness of darkness When the world is all asleep And my aching head is tossing On a pillow wet with tears Comes a gentle unseen presence Comes a warmth to fill my soul Comes a comfort that my eyes see not But my body, mind and soul Rest a little while with Jesus And life smiling meets me with the dawn. Creator An entity primarily responsible for making the resource Princess Red Wing Date A point or period of time associated with an event in the lifecycle of the resource Unknown Contributor An entity responsible for making contributions to the resource Tomaquag Museum, Princess Red Wing Papers Transcription by Shannon Miller Rights Information about rights held in and over the resource Tomaquag Museum. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource pdf Identifier An unambiguous reference to the resource within a given context DV-362 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).<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 /> 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 <p>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.</p> <p>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"><em>Eastport and Passamaquoddy: A Collection of Historical and Biographical Sketches</em></a>:</p> <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> <p>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.  </p> <p>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--<em>in writing</em>--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:</p> <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> <p>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.</p> 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