10 10 189 https://www.dawnlandvoices.org/collections/files/original/06fc4e70d181f98bba11b88fb1b5eca2.pdf 9d9843c3177778d3f66c1b3ebb1253ee PDF Text Text M A I N E . .; I N D I A N: N E W S :· .' . 0 L E T T E R SUMMER VOLUME 4, N UM B ER 3 INDIAN FIGHTS DRAFT, DROPS LE G A L BOMB 1971 . Berman claims the �S. �fti � � n · ship confer red on the: Ipdia n:s., .: as we l l as Es ki mos and other natives, i s not valid ·because :i t· .was gr;an t ' . ed with the provis ion that · the fr . ·tribal possession·s. :wou l d not· · l:?:e : taken. . ,. . . The.}l�wier·�aid .N •ptu rte � nd �i� .Pe?ple· ere:iil�gally:�ep�iv � . ed o f their · pro pe r ty right� . ,-: HART F ORD, C o nn . - Martin A. Neptune, 21, a Penobscot Indian from an island off the Maine coast is refusing to s e rve in the US Arm y o n grounds his island is no t part o f the U nited States. _ Neptune's a ttorne y , M i c hae l P . Berman , argued Monday i n US Dis tr ict C our t tha t N e ptune 's hom e, Ind ian I s land , is Ind ian te rr i tory t ha t neve r has be e n tak e n by US; ( . . conque s t or re l i nq ui s he d by the . · 1 n-· · · . ··: · · .N ep tu n e· , w ho was ' I}'larried_ . in . ,June to a white woman, .: s a i d. . . he .· d ians . : i s . no\ · p'r i tna ri:iy : ·waging· hi s fight � for other In dians .in ·, l:li s ,posi.tion I nd ian · I s land is one�mile w i de · . ·bu t -rn�·rely . to :be. :a.c1e ·· to ··r.eturn a nd thre e m i l e s long, and ha s about to. his is l and . 400 I nd ian i n hab itan ts , a c c ord ing . . · . ·. to N e p tune . · ·· · :· i;' .... " - he: : · · e. n s o-t s : T "ar e ,•k·in ci o f P ob c _. . . for thin gs, .. · afratci to s t nd up a. ' Be rman c la i ned t he Fe d e ral gove rn me n t gove rnment d o e s not h�: · added� .'·partiy· · because of. · fear have a tre a ty w i th the Penobscot they w i l l l o s e the i r we l fare b ene t�ibe and' therefore cannot · o rd e r f its . .. . ·.· CF'r om. . Boston cao be , : 1-0/ Neptune to.serve in the Army. 5/7i.· ... , . , . p �ge ,1., ..A s s o c. �a ted Pres s . ) _ :_ . "I j us t wan t to go bac k a· rid · "· · l iv e on the i s land , " N e p tune s a i d ( Ed N ote.1 Me�bers o f the Peno b out s id e the c ou r troom . s c o t" N it'fo·n ha."v� b e -eh · awaiting· . " the o pinio n. ,o f the court'. .since·. T he cas e is being heard here J u l y 197c;-, wheri Martin• w a s ·a.-rr es·t' r ather t han in Ma i n e be caus e Neped and tak en . from the 1fs l�nd b v· ·'. tune•·s pa r ent s , M r . and Mrs . Ar thur Federal Marshals Th.e:; full s to ry, . Ne p tune Jr . , now l ive in n earby o f hi s �rr��t . was print�d in the Manchest er . Their s on was l iv ing Apr i l 1971 · i s s u e of . . the aine -.In� .M · · · . wit h· t·hem:. t empor�i ly �be. n he:.. r e g-. ., . . . . .. d ia n News le tte r, ) ·.· ... · -is t e·re·d ·with·: t he.. d r:a.ft board.. ..· . · : . ? · •. • · '..•·US Dis;tria-t Judge · T . Emmet . . Clarie· r es erv ed .d ec is i o n on N ep tune's s t at us tQ give hims el f more · t im e t o s tudy t h� hi s t ory-invo lved i n t he young Indian's claims. . . · see .t he exc 1u·siv e int erv i ew h�ld . with, the War C hi ef o f t he .Pe n ob s- c o ti , �i ck Ranc o wri tt en b � K ath� P au l , o n t he fo l l ow ing page . �-2WAR CHIEF RANCO STATES PENOBSCOT SOVEREIGNTY by Kathy Paul "Do you think that the Penobscot Tribe -.;ie a:- se p Ka thys 1. ate nation?" Chief Ranco1 " Ye s , we are a se parate Nation." 2. " What about the land that the Indians own?" Kathys Chie f Ranco: "Congre ss forbids any state or union to take any o f our lands." How did we lose Mt. Katahdin?" Kathy1 Chie f Rances Gov " Mt. Katahdin was taken through the e rnor of Maine , who was at that time , Governor Baxte r. ·" · •What d o you think of Martin Ne ptu ne ' s case?" Kathy1 4. Chief Rancoa "W�en he l e ft th e rese rvation he be came I n o rd er for him to be re-instate d sub je ct to taxation. h e has to be living he re for thirty days. " 3. · " What do you think of liquor be i n g sold on the Kathys s. rese rvation?" Chief Ranco1 " If it was an ad. va nta ge to th e trib e , I But I don't think that there would be a ny w o uld a gre e . advantage . A l s o there would be too much pub lic ity . " 6. Kathy.a "What do you think of our ne w Commissioner?" " Pa s s amaqu odd ies in Pl eas ant P o int want Chie f Rancoa to ee ll the ir land. John S tevens would be an as s et to them in o rd er t o se ll the ir land . " O PEN LETTER T O INDIAN COMMISSIONER Co mmis s io ner o f Indian Affairs John Ste vens, De partment o f I nd ian A f fairs State House, 043)0 Augusta, Maine Dear Commis s io ner S tevens s Nikwup elmau z ian k eqwis .a l is agimi k okame .gemi k ew i d oha min I �inc erely w is h you go od lick w ith your new endeavo r . kwid j o k ema�dj. I am mak i�g referenc e to the S t a te of Maine Law , S ec t . 4473, . w h ic h stat es , " Th e -Co mmis s io ner s h a l l provid e , furnis h , pay and d e-: l iv er, to th e Penobs c o t tribe , on a c c ount o f the S tate, s uch art ic les , g o od s , provis ions , and. moneys as from t ime to t ime bec ome due under any treaty . or l aw . " and " the said s _t�te o f Maine, sha l l a nd wil l , a nnual ly d el iver for the us e of · a nc;i. every yea � , in t h e. month of . Oc tober , f I nd .ia ns ''·• w.hen I mak e t h is reques t of you·· the. s a id P enobs c ot tribe o to furni s � ��-With t has e items . ( Continued o n page 4) • • • �( 3) E D I T 0 R I A L S E C T I 0 N MAINE INDIAN NEWSLETTER EDITOR1 (Mrs.) Eugenia T, Thompson Penobscot· News and storie s may · be .submitte d to th� ne wslette r for publication at the following addressa Maine Indian Ne wsletter, P, 0, Box 553 Via Old Town, Maine 04468, Editorial Staffs Stanle y Ne ptune Kathy Paul Kenne th Thompson Eva Ranco � Wane Allan Loring Je an Mitchell THE LITTLE RED BIRD Once upon a time , there was a . little re d bird who made ne sts, laid re d e ggs and ate ·insects and fle w to the warm country whe n the north wind came , · the cold wind and the white blanke t that cove re d over the ground and the little ne st and the little re d bird, The little re d bird· gave he r warmth to.the · ne w birds until there was no more warmth in he r body, The little red bird could now no longer make ne sts or lay re d eggs or ��t insects or fly to the warm country. And the four little birds crie d whe n the cold wind came . through the fe ath And e rs of the little re d bird, soon the little : black bird, the little white bird, the little ye llow bird and the little brown bird gre w cold and soon the white blanke t cove re d them. Soon the white blanke t we nt away and the warm winds came back and the re d birds came north again and made ne sts and laid red e ggs and ate inse cts • . One day afte r the north wind came and the little re d bird was flying to the south she saw four oak leafs floating in the waters, She stoppe d in her journe y and guide d the leafs to the shore . Inside the oak leafs we re four e ggs, of diffe re nt colors. One was black, one was white, one was ye llow and one was brown. She had ne ve r see n such e ggs, only re d eggs, The warm· sun was soon going home for the night and soon the wind would be cold, so the little red bird fle w hurrie dly around to· build a warm place for the eggs, She the n sat he r re d fe athe re d body down on the · eggs and not too soon for she felt the move ment of the eggs. Before the night be g�n she took a look at the rie w birds and saw that they we r� four colors, too. The night came �nd · with. it . . /" ;JWY rs. '-<,f" \ (.!jl•1711·'11 ll r·f1l j I :II'. . "Don't you understand? The pipe line will bring t·o you e ve rything you, e ve r wanted .;.; color TV, · a split level ranch-style home� a snappy . sports car; a trip to Hawaii • • • " (From B.angor Daily New$ � 10/29/71 ) �(Open Letter • • • cr.mtinued from pag·e 2) . . I had approached the Governor of the Tribe and the Council ask in g for the ir advice and they counselle d me that the commissioner So I am asking you for these was.the person to ask for the se items, tre�t� items. Accordin� to the treaty_ of 1820 these items are s 500 BUSHELS OF CORN 15 BARRELS OF WHEAT FLOUR SEVEN BARRELS OF CLEAR PORK ONE HOGSHEAD O F MOLASSES ONE HUNDRED YARDS OF DOUBLE BREADTH BROADCLOTH TO BE BLUE FIFTY GOOD BLANKETS ONE HUNDRED POUNDS OF GUN POWDER FOUR HUNDRED POUNDS OF SHOT SIX BOXES OF CHOCOLAT ONE HUNDRED AND FIFTY POUNDS OF TOBACCO FIFTY DOLLARS IN SILVER. I am asking you to help the State of Maine honor our treaty. · FAr too long has the State of Maine chosen to ignore the motto the y Of course, chose to found their institution, " I le ad" (Dirigo) ·should the . State of Maine continue to refuse to honor their own written intention, then I can safely say that the State carries its own res po�?ibilities very lightly whe n it is dealing with our pe opls. • . ' I shali ·be awaiting the shipment be fore the e nd 6f the month. Ve ry truly yours, Sipsis Pe nobscot Nation o o o o � o o o o o o o. o o o o o o o o o o o o o � o o o o· o ·o o -o o o · SUMMER RESEARCH P ROJECT ON MAINE IND IAN H ISTORY This summer, Anthony Kaliss . �of:Bangor was assisted by Rick . Mitchell and GeGrge Tomer of the Penobscot Reservation and Gerry Nicholas from the Pleasant Point Reservation in research on Maine Indian histo�y. They we re e ngag ed in search. on the financial re lationshi� between the State of Maine and ·the Indians and the his tory of the land titles at Pen� obscot and Pleasant Point Reser= · ·vati on s the spending of money• outlining how the mone y would be spent� and the which authorize d the cre ation of the Trust Funds of the Passama quoddy and Penobscot Tribes, Their research in Augusta un civered a large amount of material, such as the re cords of the Governor and Council r�lating to e xpenditure s and bookke e ping details. · Due to l�ck 9f time, the re search on · the land ti"tles. was put ' off untii t�is wirite f These land Mr� .Kaliss-And the· three Insales will be checked�out -in the . dian.University·of :Maine. students de e d re cords at the Pe nobscot Coun re searche d through all.the. laws . . :ty ·court Ho:tlSe..'.. .. Since . most of clai:> of the: sta t� of Maine and compil. .of ·a.1r· laws de aling wi th-. for damage .s of Indians involve e ith� ed a list.. . .e r land or the :spendin·g of Indian Indians and e specially all laws · (Cont1nued·on next-page ) and appropriations which authorize d .• • . . �( Stimme·r·-·Re·s·e·a:roh. � · .:icol1t; ..-;:: :..'' ..� -� ·:�·: · . ·:-�r,.... �-.t · &'t · : -'":,·. �·\ .'' :·: :. ' r:. �·. · ·\:'., � · .· ; ;·,� .. funds, this t�s�arch will:maka these facts available on both . " . . sub j e-c;ts . "· ... : . ; .. . ? .. . •: :'' .. .. 'The· _funds· r·o.r:� Mr�'. Ka;liss I'._ . .' . came froin �vr.ivate sour.c:es ·, · chi"e� ·t·o the ·efforts: of . fUnd·-rais.,. : ,ing _by": Mrs, '.Wo ·lcott B_. Dunham,... · Sou:thwest ·Ha'fbor, Mrs:i MaloQ.lm ·.· _·Cusntn�n ·McGiffer-t . . . .. - . \ • • • --.5eontinues ..-to. speg;�l no.w: when· : ... , wiH.�.01ir· . pe ople ..·c�aEH��·:to : 1 .i sten � : · _'. I • .· ��;:**�*******��*��;�****-� ' . .:-. Whc-reas., "we,. Amos_. Rob:erts, ·o.f ·Bangor• ·and· Thomas· B a rtl � tt , . · o,f_.·Qrono, in ·the ,county �f. Penobscot, Esqu ir� s- , · cornmiss ioncrs :; :appointed: by·.the govern·o.r :of Maine · ; : -: to purchase for said . sta,to · ·s.uch _of . '!'he: Indiari' stud·cnt-s· w�r'c° :·:· the lands of tho P�noos�ot tribe sponsor�d t h e Work Stu'dr ·Pro• �f· nd·i-ans -.as··t-h�y .might.: be dis · T gr� . f OEO ��d. �Y, 9P��a��on posed ':to· sellr- havirig·me.t t.he· : · � 1 n 9 tre m and T.'R.I.B.E., Inc. governa·-r and-. .principal men of said and by �tne Tree Legal. Aid's tr.ib� in th� council-chamber of lndiari. Unit · sald tribe on the loth day of June . A.D. 1833, for the purpos� of pur � · . ·· ! ; ·. fy'lr KaHs�, now a. �a¢ua.t� � eha�ing the lands · afor¢said, and r st:ud'<mt., a,.t th� Uni ver� 1 ty of Main� haying discussed th� s ub je ct of · .o.t ·orono,;. was ·H�ing ·�nd, C¢n-· tM · m:eo1:ing ift o p�?\ council and .. atr.11et ion O.ffi�·r.. for· tne." . . .. t�a�� btain�d the. con�ent of �aif . · D'�partn'Hmt of . Indian Affairs ·:·ahd °'tr1bc to ·sell th�ir".four; townshi·1)r of land to said state, and where is author of a rep�rt on' the .. . �nd rt i tle s i tuat. "n .at Indian as, th.e �e�or and li�utcnant · . , - .. To�nsJ:iip ·Pasr;.�a·qu Y· ��.�; v.� io-n. go��:rrtor,: by· his. att_OrMy, ·appointed for ··· · . by him :*'****'*"****�*� ***'M:_***-tt:�**"�*-*'* !i:' **** . th_at. purpo se, :the qounc il l ors and . . · , , · ··· e�p-�a·ins of said trib� •. the n and .· ": there iexee\'.lt� ·to sS:id ·stat�, '. CONS-TITUTION. . · · . · .of· tho ·UNI?ED · �»T ATES . . : . \in<:l°et- thoir .. hand·s and seals a qeer ·· Art. 1 § H\; ·:. ,. to .the said four townships, cov. . . .. . · �n a nt i ng for . thenis�lves arid - in be· . . · · ·· 1�. Rest?-ietion�. . upon.pq�io. s of ' half.of said tribe to warrant and . .. . . , . . �tat�::; . . . .,, , � d'ef-�nd ·h1e samc to th-k,.·s·tat�· :· . .. · ;_· ·. · .. ;Section l�. against ·th(!! claims ,.,f said trib� No $tato . shall I ;_"nter , - into any T�aty' .·Alliance' Now' th�re·f'oro' WC the commission(!rs a..for�said. in cone id�rat ion ··;. or: �.?pf��rat1on j. grant .. Lcrtt�rs · - ·:._Qr:-Ma.-r(lu� and Reprisals :-�o in · of tho premis(?s· ha.ve: �li.d·::ao h�N.. MPMJ'-1.-�mi"t · Bil ls ol Ci-edit I :, "by c9venarJ.:t with: �-?- id.�+.�� of . · ..... �p.k�:: �Y ·Thing but goi.a . a-!\d . :, : Indians . in. �half;_ of� tri�. Sta� 0 . · MaiJ'.le., :to. pay �o P·�Jd� �:r1b�"t� . · silv�r Coin a Tend�r in Pa�t s�m: 9·f ·fi.fty·. th;6u�a:n� · A?.�l��- � :. ir; ... !.; :Q.f" Debts , ... pas.s �Y Sill:·· of· th� mann�r following, .. tq., w :,.. � - � 9a1 .4 -:ttainder.,. ex p�.t ·facto-: �a�'., . or · ·f'·.:":·�" impairif.lg thtit· -Obliga.;tiqn-.. sum of fifty thousand· d�llar5"· · _ , "�,haj.L bc'..:d-e.p�ite�. ;in .�h�. states ··�f--Contra:cts ,.. · or ,grant �nY-: :'f.:itl� .. . .· · , ... ::·. :.'".. : . ,.. : : :· !treas.u.;ry, and: the{\ Vlt�.st •- reek.:o.t' ·Nobility·.· . . .. .oni'I}g, . .f!cm. .�ho .. / · < · . . .: . . . . .. . .. "·,�·'., _. / :; 1..;. :·�:-'""" . annue.�-lY. -b� paid� �Qe.r= �he· : ·Ed.,. Not�:1·:: N�·::th�.s �1-S t�e . � ' . . cali n'cl::?- 0 ...Supnlt)e· la� ..o:f. t� -:l�ndl':": •.'.·��d . .i:on. a.f, t'he. goycrnqr.. and: . · · · : on a� ,-to -�.0\1'": ·� �is:'.�h,ang.os3� ./Ilne. . ·��J..d .��a,:te·.t:' ;�nr�gh/th.� . .. . r :gov-ermnont· th(m -c.ho-QS0-s: ·to ... -mod1fy . . �.e-nt "1'.o,r the-. b�m�;f.�� ,.pf sail. : ."..:::tr·.�:l?e··r-.·:--:Prqyi.·?ed ,·�t ..,sn.oulq, �·�P. .�·hf ! . ; :th�:d:r .W"Ordo ·and ·nP!'t!e .�Ji�t .. ��is ·. �. opin�q:n.t :b�: ,��q1J�_re:�.: � ?:! _c .or· Will �· 0 .K�.� with t.� ·iOr.Jg,inal · " .. fortable ·Support of said tri�, r' P&<:>pb. The forked ·tongue· ( Continm�d on pago 6) stud;{ P�abody, antr· • .. ' a • ...• • • • l • • •• . . . • ... � "� � • • .. . by o . • �l\".J:. • . . '\ · . · · .. �,<� � � � · · . _ §' · .. ! . . • '° . r . 1 . 1 . . . · · . . · r • . · dat�" �e�eo�;,. �ha1; d.1.�c' -I.tj.di�.a.n.' v�·" : �and i f at any t i me , at t he a nnual s et t l ement any part o f s a id in t eres t s hould rema i n in the t r ea s u ry , unex pended , i t sha l l be add ed to the princ i pa l o f f i fty t h o us and do l la rs and b ec ome a part t h ereo f , and s a i d s u m o f f i ft y t h ous and d o l la rs , t ogether wi t h s u c h inc reas e as it may fro m yea r t o yea r rec eiv e , and s ha l l fo re ever rema in fn t h e t reasury an a c c umu lat ing fund, for t h e b enefit o f s a id t ribe . I n · w it nes s wh ereo f , w e the s a i d c o mm i s s i oners , have hereunt o set our hand s an d_,:Sea.,ls "t� �s � Oth , , d ay o f Jun e , A .D. 18JJ. ( L. S . ) S i gned , s ea l ed and) d el i vered , i n t h e ) ( L.S .) ) pres enc e o f . W e hereby c ert i fy t hat t he above ob l igat i o n , i s a t ru e c o py o f t h e one we gave t o t he Ind ians . A . M. R ob ert s , ) ) Tho mas Bart l �t t ) Co mmi s s i oners N ow that t h e Original ( Ed . Not ea P eo pl e can rea d and wri t e , perhaps w e s h ou ld b e d ra ft i ng our own laws . ) *****************************�*** DIS CR I MINA TING LEGAL PRA CTI CES by Kennet h c. Tho mps on , Es q. Thi s i s another art ic l e ( Ed . N o t es . in a s eri es t hat point out d is crepanc i es and dis c ri minat ions be tw een the I nd ian and the S tat e . G ov ernment . ) · . · � R ec ent ly , · a P enobs cot Indian� charged w it h d riv i ng while impaired by the u s e of alcohol, foun d h i m s el f c on fi n ed for s ev·era l needl es s h o µrs at the Old Town dity j ai l f o l l ow i ng h i s inab i l it y t o rais e He was · . t o ld by the bail bail . c o mmi s s i oner t hat R es ervat i o n land c ou ld not b e us ed as ba i l. Penobs c ot land s are recorded by deed and are c o nveyed b\twe e n members o f the ·tribe. � Fu rther ins t ruc t i on w�� that ba i l must be pos t ed i n c as- pr by land situated in Penobs��t County . Post ing o f ba i l i� to as s ure the d efendent 's appeai-anee i n c ourt . A local att o rn�y �"'1 a member o f the family conferrad w ith the ba il c o mmi s s i oner, The I nd ian �as . rel eas ed-on t hi sig . nature of two working f�m!ly . members . Fu.rth er. dis·c.us s i on o n the s it uat i on w ith a judge from dis t rict c ourt in:Bangor revealed t hat t hi s was another o ld pre jud i c e held over from years �go . The judge had inst ru c t ed th� bail c o mmi s s i on er in O l d T own that· indiv idual I nd ian land could be pos t ed as b ond fo r a Penobseot Indian . Another instanc e revealed t hat another ba i l c o mmis si oner allowed another I ndian t o go aft er a res pons ible person s igned for him. Now t h en s u ppo s ing1 ( 1) An I nd ian can not get anyone t o put u p ba i l due t o lat enes s of the h ou r or (2) the unavailabil i�y o f s o meone. t o s ign h i s name or (J) inab i l i ty o f a new bai l cpm� mis s ioner t o know how to handle Then t h i s would' the s it uat ion . l eav e t h e d efend ent in jail for s ev eral days until a c ourt h,ar� ing c ou ld be hel d· and t he baii requirement c hanged by the judge . · Unt i l ·tne P.�partment- o f I�dian A f fa irs c an be i mpo s ed upqn to seek an o pini o n fro m the Att orney · Gen eral and until the Sup�l'iqr Court can then notify it s �al l c ommis s i oners , Penobscot Indi�n$ l iv ing on o r near the Reserv�tion s hould keep in ·mind t hat in tq� - . event they are picked up in Old .Town for no matter how minor a ·viol ation , and are. taken to t he : (Cont inned on ·page 7) · · · · -. · �- 7police station, and are told bail must be posted be fore they can be released, they must have· the bail commissioner fee of $10.-00 and two·· responsible people sign . . . 11-1i th the bail commissioner to.go.his bail. .· · ·· I was glad that you and Mrs. Mitchell were able to visit me here in_Augusta, and I hope you enjoyed your trip. I shall loolt .forward.to seeing you again next · · ,-. __ wee�� Sincerely yours·,· · ,� • J • Ce�tain Correspond�nqe Received By .Al bert J . · Nicola Former C�ief Sachem and Sagamore ·of the Penobscots .. {Ed. Notes· Fro� drunk�_ to dogs, we- should · not be so fre·e wi-th our · land arid o�� liberty.) . : · · &aa&&&a&a&�a&a&aa&&&&&&&&&&&&a&& . INDIAN BAND REJ EC TS · LIQUOR OUTLE T August 26, 1955 Governor Albert J. Nicola� Penobs�ot Tribe of· Indians Indian Island Old Town, Maine Dear Goyernor·Ni�ola�a . . · I hope you will not be too dist�rb�d by the accounts which you may ha�e seen in the papers of the. dlsbussions that G6vernor Muskie and. his. counc11 had·:· o:ve-r the·: ques .. _ tion of appointing: a constable £or _:the .re.s.e�ation. I imagine that,'" as usual.� the newspaper accounts · were somewhat inaccurate.. · I expect to be in Old Town · early next week and I . will make an opportunity to stop and see you to discuss with you this matter of a constable. appointment. Incident ally, I inquired further into the question of the sale of dog li censes on the Indian Reservation. The department of Agriculture informs me that you may secure the necessary dog tags and record blanks from the Old Town city clerk, who will also tell you the current license fees to be charges, Per haps the easiest way for you to return the State�s share of the license fee would be to turn that money over to the city clerk in Old Town, along with copies of the licens·e forms. · Dean' -Fisher, M. p. Commissioner .. !Vlembers of the largest Indi2 band in the ·Northwest· Territ.ories _dp .not want. a· 11quar. outle·t in . · their cominunity ·rt· .was .lear;-ned in Yellowkn'ife, N. w:. T.· recently. . Alexis Arrowmaker, chief of the i.�200.:.memb·e·r Dogrib band at Rae-.ecfao,.'told Deputy Commission . er John Park�r-that liquor has �eeri.disast�ou� i�16ther com.munities. ... "No ·on:e· from · RaeL:e-azo. wants , liquor · sold t;here, !'_ C�-ief Arrow: · · maker said, · · ·· "A lot· of ·peop1e have :.been getting kiile� �ately some have been ·ehot, s·om·e have . drown �d, and so�� ave ��•rt.burned, They are dyiri� dff;··'� . "That's ·a11 6n account of -liquor, ap4_th��·s W�y we don't like it." . Chief Arrowmaker also asked for rationing .of liquor sales to Rae-edzo residents in ·Yellowknife. 70 miles to the east by road and the nearest source of liquor. The chief said he is con cerned that his people, who often earn less than whites, are spend� ing too much of their money on .alcohol. "We don't want our people to spend what little money they have on booze. We all think the same." (KAINA! "NEWS Box 808, C ardston , Alberta) �-8FRA1 K G, OWLING BEAR SPEAKS The French and Indian Wars do still go on today Amid th� woods of Wiaine, the land of ·Penobscot Bay Isolated from much to do, with tJ:.e gen'rl' Indian scene Live suffering State Indians,".' �1sath politicians Keen. Joseph E. Binnette, from near Treat and Webster Isle, Downs Indians. to th� ground, in his polished Frenchman style Did I say polished,·sorry, it's my mistake to say This unrefined Indian hater, will have his ·justice day. · He's nn ethnic Representative,. ir, the C ongr e s s Halls of ···iaine · ' The group he speaks for is the Whi tc, no:c.�.al or insane.· He downs all. helpful bills, which help Indian ways, This unrefined Indian hater, will have his justice day. · · · Around the Bradley-Milford groups, there's always talk of land And why the "savage" own so much,· and why it's not white man's It irks their greedy souls to hell, or why the Indian stays. These.unrefined Indian hat ers, will have their justice day. The white supreme non-Indian has showed his lesser well Of .�o� he sa�ed the Penobscot, by polluting it to hell �ith the hbardful Great Northern, 'snatching Indian property . And the lily wl'li te scurr.med tanneries, pumping colors iri the s·e· a. · :�h.e .. white supreme MairLe government, telling Passamagu·oddy tri13�s . .: That their vast land hold's unset tled, t ill their population di��-. Even tho• the Indians play it sm?-rt, to sue the Commonweal th . EXploitat ion of t �eir legal staff, is Maine's only claim to heal th • . J.µst wait for t hem all to marry.out, th� ir blood as t h� Indian die� . But don't hold your breath, dear St ate.of Maine, your lesser's . . Still wise Of alL the conniving t ricks yo��e pulled, they are not all in �he: past So we're-left with Trust t hat's · turned to dust, towards trick Paleface cast. · · · ( ( ( ( ( ( ( ( ( < « ( ( ( ( ( ( ( ( ( ( ( ( ( "( ( ( ( ·� ( . ((((((((((((((((((((((((((((((({((((( FRANK GROWLING IN . CONCERT . .; . � .Frank presented a concsrt in the Indian Island School He played a t welve gymnasium on October 7th9 Sunday night. · Frank. string guitar· and sang many .. songs t hat he .had composed. is t,11� son of Ralph·. and ··Grace _Nicola and is present_ly living· in �ridgeport, Conn� �ith his �ife and.new baby • . Franks re-cord is 2.vailable through the newslett er and part · of t he proceeds goes to t he · Indian Academy. ,R.eqords .cost 60¢. each. ·. : . " · (Ed·. Not e 1 .F·rank · rowling Bear has a str.ong vo i ce t hat will be. heard .arid his music st rikes_mariy ·a. guilty chord in those who are doing wrong to t he n�tive p�ople.) G �( 9) . PENOBSCOT RUNNER WINS BANGOR RACE Turning on a burst of speed over the last 100 vards. 35-ye�r old �alph T�omas, a ?enobscot Indian, set a new course record of 25143 in beatina out 39-year old defending champion Walter Renaud of Orono to win the ninth annual Bangor five-mile road race Monday. Renaud set the previous re cord of 25s58.8 a year ago and with approximately 200 yards to go held a thin lead over Thomas. But after rounding the final turn at the Bass Park oval Thomas opened up to ·win by 30 feet. This was his fourth strai�ht road race victory this season. He barely missed being struck by an automobile on the way. He was in third place behind Joe Dahl of Yar.mout.h .and Renaud .on, Harlow'· Street° "when- a· mot'orist pulled out . of Cum�erland Street·a±te�·being warnetj. .. bY. the police pace car. Thomas .Jumped to the sicewalk to avoid the car, returned t·o ·'the street and appeared to increase his speed. By the time the field reached 14th Street he was in the lead with Dahl second, Renaud third and former winner Bob Hillgrove of Rockland fourth. On West Broadw�y Renaud moved to s�cond place just a stride behind the leader. As they moved to the Bass Park track for one lap around Renaud took the lead briefly. Thomas took command again and the lead changed hands three times before Thomas applied the steam in the stretch. It was a fitting finish to what entrants termed "The best field and best race yet." Renaud fini�hed in 25146, followed by Dahl in 2610/1 Htl� grove in 26s351 and Ken i i�nders of Westbrook in 26:43. All of them were awarded trophies as were Brian Lizotte, first Bangor resident; Larry Greer of Cape Elizabeth, first high school runners and Phil Harmon of Bar Mills, first over 40 years. Others receiving medals in the AAU-sanction event sponsored by the Bangor Recreation Depart ment weres Paul Thompson,. LaTry Greer, Neil Mineri Feff. Sanborn, Jeff Humphrey, Willard Deering, Russell Taylor, Richard Krause, Brian Lizotte and Paul Morneault. A field of 35 answered the starter's gun includin� 64-year old John Cody of Hampden. He was checked by a physician prior to race and finished the five-mile · grind in 70 mir:n�.teR to. pee.om�. t!�e . oldest ·entrant· to compete in the event. Thomas, formerly of Old Town said he was pleased with the cool ,weather. The race was held in a ·steady rai�. "If· it was ten de grees warmer I wouldn't. have made it. Walter (Renaud) is a·great . competitor and a hard man to beat." Renaud also paid tribute to the new champion, stating "This man is one of the best. He has great determination." Renaud had been bothered by a back ailment but said he had no difficulty in the Bangor event. Runners termed weather con dition almost ideal. :It was a · vast change from Sunday's 80-de gree plus temperature, hovering around 60 de�rees. race. ( P!-i�m All 35·entrants completed the l3a,ng_c;>_r pa.i:ly� � e� Tu�sid.ay, - � �pt�mb er ? _ _ � · :,; · : · ·- Page • 19? l 14) �(10) the Office of Navajo Economic Opportunity. She also taught junior high school in the Balt imore City School System. Terry Polchies, president of Both Nicholas and Mrs. TRIBE, Inc. Board of Directors, Thompson are working under a announced today the appointment strong mandate from the Board to of two executive staff members and raise the TRIBE experiences of the new TRIBE funding. past to develop truly effective, Daryl Nicholas, a Maliseet alternate educational routes for Indian from the Tobique Indian the high school drop-out and poReserve in New Brunswick has been tential dropout. named to the position of Executive Nicholas stated, "The expel""! Director and Mrs. Carol Thompson, iences of the past have taught a former employee of the Navajo us a great deal. They have been Community College was named to the our success and our failures. position of Program Developer. From them we know that these . "T he international scope .of young people are smart and cap the work and membership of TRIBE, able of learning and contributing. Inc. has always been one of its It is our job then, TRIBE's job, unique and challenging features," to learn with. To me the most · impressive thing about TRIBE is Polchies said. "The Executive Committee of the Board of the commitment of persons invol Directors feels that this comb ved on the Board. Sure there are problems, but basically you ination of Canadian and American influence on the Executive Staff have cut across international, will serve TRIBE well." national and tribal differences TRIBE is a non-profit pri to work together to solve com vate corporation based in Bar mon problems. They really want to do something." Harbor , Maine which seeks to all To assist TRIBE in its en eviate the high ( 9 0 per cent) drop out rate among Eastern and Canadian deavors, Polchies also announce ed the awarding of an additional young people through innovative National Endowment for the and experimental programs and re Humanities grant. The grant, in search in bi-cultural education. excess of $ 100,000 is the second In the past TRIBE has sponsored a year phase of a continuing five series of seminars on the causes year grant. However, in order of the problem and ran an experim to receive these .funds, TRIBE ental eight-month school for drop outs. must produce $34,ooo in matching funds for the National Endowment ·�he. new Executive Director, ·for the Humanities grant by Jun�,.· Nichol�s, has had extensiv� .ex- . . perience in Canadian Indian Ed 1 9729 ucation. His post prior to com ing to TRIBE was educational con sultant to the Union of New Bruns wick Indians. He has also served as teacher, principal and admin istrator �o schools in the Alberta Province. Mrs. Thomps6n, a native of Baltimore, Maryland, has worked on the Navajo Reservation for the . past three years. Her major re sponsibilities were that of pro gram development, administration,. TRIBE Appoints Two New Executive Staff Members · · .funding an<i stn.:f:t t;i.·;:i i n_i. ng. lmder l 1. ' �-11-· .·"SCENES _FROM INDIAN LIFE'' Yo L: 1, N o l . . �b .li shed. s o metime 1. .· � . . . . . . . ..�. . . by - . Johnn y.C o ld Spring (Nowas h T i b e) r .. · . · Ha - way ·(hello) a l l yo u In- d ins . every wh ere·• • · • even my f rens , t o o . • · I know yo ur fa ces and I s ur� wo uld lik e t o sh a:k e han ds w ith it , b ut I can •t • • • • anyway , s o h ere I a m w rtti n' t o yo u in th is go o o o oo o d In-din news paper wh i ch a l l o f yo u sho ul d read , o r red • • � • • ca us e �h is paper, i t' s go o d fo r yo u. and for.me and f or a ll of us In-d ins , In fa ct, even . i� y..qu ca!?-�-�-·rea.d, �t is s ti ll g9o d fo r Y.o u and yo u s ho uld j;ed it s ome time o r o �h er.· ·.·.an d rea d i t' goooooooo.od!·t ! ! . We I n-d ins ' m us t s ti ck t o geth er and �elp ea ch o th er and h elp o u� peopl es a s w el l a s o ur o l d peoples • • • • ca us e us In-d ins , w e are not many-many l ik e th e Wh i te Mans ?r t � e B la ck Mans o r th e Yel l o .w Mans , , ;w e might b e man y-many t ri bes out if t h ey p ut ·u� a l l i n a b ucket w e . wo uld not even be 1/lOth o f t hat Am erika pop ula ti 9n bomb i hea r s o m uch abo ut!!ft BUT, i f w e can get t�g eth er, t h en �eeb e s o w e ca n d o s o mething go o d fo r o ur Red P eoples :iev�rywh ere • • • • • � i n ci ti es as w el l as a t.h om e·on t h e res ervat i ons . SO, _ you. LlSTEN TO ME • • • • • • • • • • • • • EVEN IF YOU CAN'T HEAR. 'I MIGHT SAY SOME. . .. _. ..... ' :. '!'HING GOOD, . YOU D ON-'T KNOW!! 1 . · - . ·#h en i rit e t h i s n ews paper 66 1 umn , and i f i say th ings goo d, th en so m a ny-many In- d in n ewspap ers w i l l want it • • • • • • and t h en i can GIVE IT TO THEM GOOD, RIGHT AWAY. C o urs e yo u rea ders , o r redd ers, w i l l ha ve to �ay i f i t' s go od and i f yo u want it mo re than yo u go t it • • • • • • • b ut � ven i f yo u d on ' t say yo u want mo re, I th ink that I ' m gonna gi ve yo u more anywayllll CAUSE YOU NEED I T!! LOTS OF IN - DI N NEWS P AP ER$ TRYIN' TO PUL. US FA R -away in-d ins TOGETHER • • • • • • nm THEY NEED HELP • • • , SO, HERE, I . AM, J OJiNNY COLD SPRING OF THE NOWASH TRIBE.� • • TO HELP EVERYBODY WAKE UP (if w e' re BEFORE IT GETS TOO LATE AND IN-DINS ARE NO MORE IN AMERIKA. not h e re_, I d on ' t know wh ere w e gonna be, b ut i b et it won ' t b e go o d fo r . ·US 1 ! ! ) . D La st Da. 15, 1970, in Wa sh- ing- t ona , . .c. two I n-d in chi ld ren a ged 11 and 1), play ed �usi c on a cla rinet and Sio ux · £1ut e at t h e WHITR .•HOUSE C ONFERENCE ON CHILDREN'& YOUTH • • • • • • • • • ·.and so , · NBC mad e· a vi dtto ' · :ta pe� f or1 b roa dcas t na t'i <:mw id e on A p ri l 24 • • • • • no w, ,t h e· p roducer, Bob Asmatr, of NBC N ews Dept . (4001 Nebrl19ka. A e • . N .W., Wa sh.ington , D. C. ) �HAS EXCLUDED THE INDIAN CHILDREN FROM THE TELECAST, k aepi n .' . a l l th� · Blacks & Wh i t es in! l YOU IN-DINS, ALL O F YOU,· SHOULP' . RITE A NASTY NOTE . TO ·HIM AN TO H I S BOSSI 1 l (His boss is George Hein ema nn , JO .. �ock erfe l l e r �l a.za-, N ew York C i t y,, N. Y. 10020), NEVER TOO Lf:lTE • • �· . the national net . works n eed to know that US IN-DINS ARE REAL & ALIVE & WE WANT NO MORE . ::.:: :::..: :..::......;:: S ...Jt E ;;;;; ·-=:..;;.:::::._;A:.:.:B OU T U.; l !! l I .._I S;_ 'TO LD· . . . v · ' . .· . . · - '. I � ' . . · Al·s o , if you see a movie about· I n- din s · that yo\1. ·.d on..�·.t · l ik e ,. then you must say so.•.,,' just a post-card can .4p i t· g�oo.,o.oooood. . . . Ri t.e _t o that big White ·Man, Gregory. Peck, c/o A9ADEJ"IT ?F MOTION· �IC TUR� . ARTS & . SCIENCES. . . . ·• • •, .• th ey the ·opes;:that alla. ti�e . give . away._ little oscar for , k i l l in •., Ih�dlns·, in:· mo v i es • . He• s i n Hollywood,. q�lifornia.. so, DO . . . . · ITT- · · ·,·�· DONtift 'R.E . 'FRATT'.lf. '" 1 ·: , , ' : ·J. t"' · .L . � ( Continue.d ·on next pee:e l ·•· . . ' · · . . . t I 1 ' t ' I : . . ' ' " .::: � � • 4•1 '11 • •• ! =t • '• • . ; I ' • .. : ' I I . I • . :' ' ' . - . · ' · �� 12 A ls o , ALL YOU IN -D INS MUST G IV E N . S C OT T MOMADAY & V IN E DE-LOR IA for you s i ngs , and H o s e mad e o f lawn· C UST ER DIE D FOR Y OUR SINS , AND HOUSE gud books t o read , even i f you can ' t • • • .• , , SUPPORT T O THOSE TWO IN - D IN WRITERS BUY THE I R BOOKS a Cus tard d i ed ( j us k idd in ' ) real title s , MADE OF DAWN . They are ree e e e ly read . You c o u ld l ike it , lots . � • • • • • • • Hey , me e be s o i f you r i t e a not e , a !- n i c e one , t o C omrn i sh . Lou i s Bruc e a n d t e l l h im t o ke e p d o ing h i s g o o d j ob I be t it would mad e h im happy . He brot a lot o f IN-d in boys ( smart one s ) t o B . I . A . in Wash- ing- t ona , for b i g j obs , e nn i t t N OW , THE B IA C UD DO S OME GOOD I F THEY FEEL L IKE IT . • • • • • • • WELL , I have t o go l o ok for my c ows now • • • s o I gue s s it would Next t ime I c an t e l l you l o t s more i f i t ry hard , I gue s s . S o , you mus t l ook for my word s i n s�IN - D in NKW S PA PERS and I BET YOU C OULD FIND IT s ome t ime i f you t ry . • • • • • be all r i ght if i d on.' t r it e anymore r i ght now , e nni t? • • • • • • • • • • • • • • • · T he use o f the Engl i s h language in th i s c o lumn is not int e nd ed t o d e grad e or r id i c u l e the Ame r i can I nd ian Pe ople and is n ot to be c ons t rue d as such . Any re s emblanc e t o pe rs ons l iv ing or d e ad · is pure ly c o inc id e nta l , and if anyone is o ffend ed unin t e nt i o na l ly , the wr i t e r he re by o f fe rs pub lic apo logy . The purpos e of t h i s c o lumn is to inform and s t imu lat e the Ind ian reade rs in a humorous manne r w ith the hope that gre at e r un ity among our I nd ian t r ibe s w i l l re s u lt . ) ( N OT E a sx· J ohnny C o ld S pr i ng ( hi s mark ) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PEN OBSC OT IND IAN FIELD DAY The Pe nobs c ot I nd ian C orporat i o n he ld a f i e ld day for a l l mem bers of the t r ibe and the i r fam i l i e s on I nd ian I s land on Augu s t 29 . T h e C o rporat i o n furn i s he d barbe cued c h i cken and s o ft d r ink s . Salads : " Pr i z e s we re given for the foll and _ d a s e e r.t s w e re brought by the wome n . ow i ng s . DOOR PRIZ E -two p i c n i c table s , Mr . M i c ha e l Ranc e , Mrs . Susan Paul . D OOR PRIZ E-two baby rabb i t s , M i s s Pau la Love , Mas t e r Gary J . N e p ' • -. ·t une . HOR S E,:.S H OE·.' P ITCHING T OURNAMENT- s e t o f hors e s h o e s - W i l fre d Pe hrs -o� _ lawn .j art s , M i s s Mary Ham i l t ori , LAWN JA RTS T OU RNAMENT- two s e t s of M r s . Eu ge nia . T h omp s o n . · * * * * * * * * * * * * * * * * * * * " Be ing I nd ian is wat c h ing J ohn Wayne wh i p · 5 0 · o f your k ind w it h a. s ingl e - shot p i s t o l and a rus ty • • p o c k e t kn i fe on the lat e s h ow . " . B E IN G IND IAN. I S * * * * * * * * * • • * * * * * * * * "Be ing I nd ian is hav ing at l east a d o z e n m i s s ionar i e s from 12 d i f- ' · · te �ent fa iths t ry ing t o s a:ve . ·your heathen s oul eve ry year . " · · · by Reube n Snak e • • * • �( 13 ) H OW IND IANS - HUNT DE ER By B i 11 Ge agan ( C ont i nu� · from May' s i s s ue . ) It wa� ·Ne ls on Dana , a young Pas s amaquoddy , who f irst i nt ro- ' : ' duc e d me to what he c a l le d " horn banging . " _ Hunt ing in Ma ine ' s vast Down East c ount ry at t he be g i nning o f the rut , we hid in hemlocks ne ar a large urine - s oak e d are a of black �arth paw o d up by a mat e a e eking buck . Ne l s on carr ie d h i s o ld 38- 5 5 ri f le and two mc d ium s i z e d antle rs , I had long ago l e arne d that mo s t I nd i ans talk only whe n it i s ab s o lu t e ly ne c � s sary , Hand s igns and grunt s are the usual me thods of c ommuni cat i o ns . Ne l s on c e r. tainly was no e x c e pt i on . As a mat t e r o f fac t , he was by far t he qu i e t e s t Ind ian I had eve r prowled - - W i�h . I had to wat c h h im c on s tant ly for h i s s igns . I c ou ldn ' t b� l ieve my ears whe n he turn� d to tr1� and whi s pe re d 1 " Bu c k e x pe c t only d oe a t h i s s c rape place . H o r n-banging mix h im up . He be v e ry c urious and want to fight . Th i s my own i d e a . I t work good l " Eye s c l o s e d , I l i s t e ne d as he rub be d and bange d t h e ant l e rs t o ge the r . I t s ound e d exac t ly l ike t he few a c tual c o nt e s t s I had he ard . N o t h ing happe ne d . The Ind i an re s te d , l o oke d and l i s t e ne d the n repeated t he pe rformanc e , th i s t ime �t t e ring gut t e ra l grunt s r at t ling r o c k s , break i ng sma l l orus h , and , s �me thing new t o me , tl'\,ump ing hard on the s o ft e arth With t he he e l of a large brown hand ,. . · N a ls on s hook h i s head whe n I l o oked at two c ur i ous d oe s , on� on e ithe r s id e of a sma l l and very ' ld eutt i�g . Thon a buc k c ame , runn ing hard in a s t range crouc h , Wi l d - e ye d and ful l o f fight . He � ama very near and s t ood s t i l l . My s i le nt Ind ian frie nd nodde d , and I droppe d a hands ome t rophy . Fo l low e d c lo s e ly , t h i s same pro e e duro in s im i lar s it uat i ons now .... � o ft en pays o f f for m� . Sylve s t e r Franc i s Nee dahbe h , and Re d Eagle a l l s trongly favor ed look ing for d � e r , part icularly c leve r o ld bucks , in unus ua l place s . A lthough the I ndian pre fe rs t o prow l the d e e p w o o d s , he knows that d e e r and a l l other game are not numero us in t he ma ture d fore s t . The fr inge are a i s the ir favore d hunt ing gro und whe n meat and h id e s are ne e d be cause i t i s in such environme nt t hat t he de e r ' s food i s mos t abundant . Re t urning from v i s i t s with farm fr iends ne ar Bangor on s ev e ral lat e - summe r n ight s , my w i fe A l ic e and I s aw in our car he ad1 ight s from s ix to fi ft e e n d e e r in t he s ame w i ld f ie lds hnrd e r ing the road . W it h the c om i ng o f the. hunt ing s e as on . I hur ried -·c onfide nt ly t o t hat are a of mos t f ie lds and d e ns e s t and s o f ly c on i fe rous w o o d s . Days in a row I prowl e d the re , but like the hunt e rs in the M i c h i gan and S outh Dak ota e xpe r ime nt s , I ne i t he r s aw nor he ard a d e e r- buck , d oe , or fawn . I c ouldn ' t und e rs tand i t , And again I t urn e d t o my Ind ian friends for a p o s s ible s o luti on . Off h i s c anoe - bu i ld ing j ob at Old T own for a few days , Sylve s t e r c ame t o the are a with me in hope s of s o lving the . A t remena mys t e ry . And he d i d l ous w i ld bog , fou r mi l e s lo ng and a m i le or more w i d e and d ivid e d by a w id e s t ream , s prawled t o the s outh o f the Our fru it le s s w o od s and f i a ld s . , s it t ing , and wat c h in � prowl ing f inal ly wound up at the e dge �1 I t was a the great was t e land . n i ghtmare o f t owe r i ng swale gras s s tre t che s o f cha l l e nging puc k e r . brus h , tangle s o f a ld e rs , anc w i ld red maple s , a l l r i s i ng fro m d e e p black bog s lo p . A he llh ole i f eve r there was one . " C e rta inly , no d e e r would eve r go int o that me s s l " · · I ex c la im� d . ( c ont inue d on next pags ) · �( How Ind ians cont , from page 13 . ) " I am not s o s ure about · t hat , " S y lves t er draw led t hough t fully � We returned t he fo l low ing �orn i n� , th i s t ime w i th t he � : nd ian ' s ·canoe . He d i rect ed me �o rema in h i d den where a wooded ·'.)ank over looked the great bog , · : wa i t ed an etern i t y before I � i an l ly s aw h im far acros s t he wav i ng gras s as he pad d led s low I watched -1 down the s t ream . � im ·beach t he craft , hau l on h i p �oot s , and head s t umb l ing acros s �he bog toward me . He was ba lanc ing along on � he qu i ver ing hummock s bet ween :ace-down fa l l s . On and on he �ame . T hen s ud denly. an i s land � f maples exploded deer , flags �ly i ng h i gh in a l l d irect ions . : saw. S y lves t er f i re tw ice and rr i s s , and , t i ght and nervous , v,·atched four o f t he an ima l s �wo d oei, a fawn , and a buck :ound i ng h i gh in my d irect i on . �Y f ir s t s hot at the buck t ore :�to an a l d e r . A s econd one k�ocked h im d own, but it t ook a t tird to s top h im . " Deer can go any p lace . Jon ' t pas s up any k ind o f cover �hen the ch i ps are d own, " · S y lves ter s a i d as we drove home . Many a hunter has sat for a � ime at the s id e of an old wood s road, moved on, and returned t o i i s cover b y fresh t rack s i n mud �r s now t hat one or more d eer . �ad cros s ed at t hat very s pot . i�y I nd ian fr iend s agree that very O ften d eer on the way to cros s a road d e tect the road s id e s i t :er, rema i n mot i on les s , look i ng and l i s ten i ng, up to an hour or :nore, . corn i ng out when the hunt er · �oyes on . S ylves ter · s everal � imes prove d t h i s t heory to me- � he firs t t ime i n t he· ��cellent deer country of Gree.n fi e ld · �ear Old Town � On t he edg� o t a� old h�u l !ng road in d ens e con i ferous growth we pu f f � d hand �rol led . � igarett es and talk� d a l it t le �he I nd ian for near � an hour, • • • .. . · · � · _ wh i s pered t hat he he ard a tw i g s nap beh i nd us and mot ioned t o move on . · Mov ing s lowly u p t he road about f i fteen paces , we wat ched · long from beh ind a -large w i nd- fe lled s pruce . F i na l ly t he f irs s hoo�, parted , and out s t ep ped three d eer- a doe and two large year l i ngs . We let them . pas s . A ·· ;n i nute later an e ight-·:· pq int buck followed caut ious ly and Sy lves ter dropped h im . Very o ften that " s tump" in t he shadowed woo4 s t hat looks exact ly l i ke a res t ing deer ' s head is jus t that . Many a f i ne t rophy i s pas s ed up in s uch s it uat ions . Look hard w i t hout mov ing , clos i ng the eyes for s ec ond s at a t ime les t they f ire and fa i l you . Over the years I have been conv inced aga in and aga in t hat it pays o f f to look back at a s i t t ing place, and to g ive certa in s tumps a long s ec ond look . Of cours e , always be i ng abs olut ley s ure i t ' s a deer and not a pers on before you take a s hot . New cut t i ngs prov ide much d eer food in the t ops o f fresh ly fel l e d hardwood s , but thos e cutt ings are much more attract ive to t he . wh i tet a i l s the s e cond year when tender young s prout s , s ucker growth, and t he inev itable ras p berry bu$ hes appear in great pro fus ion . The s e are more payoff s pot s for t he Ind ians , and for a l l other hunters t ra ined in wood s lore and capable o f hol d i ng a long, qu i e t v i g i l nearby . ( C ont inued i n next month ' s i s s ue . ) * * * * * * * * * * * * * * * * * " BE ING IND IAN IS , Being . Ind ia� i s, , . f i �ht ing w i th t he u.s , · Army to s ave your · count ry · from the e v i l s of commun i s t s a n d a·ga i n s t the U . S '� Army on your res � rvat i on .to k e e p the C orps of Engine e rs from· s teal ing a l l your land . • • � - �15 - L E T T E R S to the E D I T O R Dear Ed itor s I am glad t o s e e t h e news lett e r back in act ion aga in , . be cau s e I have writt e n t o you be fore and you d id pub l i s h s ome of the th ings I have wr itten . When I wrot e be fore I expre s s ed my opini ons o f the �h ite man , the ir tre atme nt t owards the Ind ian , and the re att itud e s t oward s us , not all o f them but s ome . Now , I find t hat s ome o f the tr ible Gov ' s and c ouns e l l members , have the s ame att itude t oward s the I nd ians who l ive o ff t he I s land . I s e e no d i ffre nc e in there tre atment t oward s us , than �he Wh ite man ' s . S o whe n s ome o f the Ind ians s tart h o l l e r ing .pre s e rve �here cult ure and h e r itage • what do they mean? I know s ome of the Ind ians want t o . pre s e rve what �hey have le ft of t h e re culture and he r itage , but s ome of them ho llor about this whe n t hey think they w i l l have t o s hare w i th off re s e r\rat i o n I nd ians , so t h i s te lls me they want t o pre s e rve the white man ' s way , be caus e mos t wh i t e men do not want t o s hare e ithe r , but they labe l . it , as be ing cons e rv T h e S tat e o f Me . c e nsus it ive . l i s t s I nd ians , but . the U . S . c e n s uc e , has none ; · the las t t ime I The Penobs c o t s l is t s 82 8 , he ard . In� ians in August a , bu� on �he I s land , if you l ive in t own your c onc idered wh i t e , this is another they just want wh i t e man s way to e la im you , �ot he lp you , how long has this be � n I nd ian culture ? How long has I nd ian culture be e n t o cheat and d e ny o ff re s e rvat ion Ind ians of the re equa l ! r i ght s 1 My Anc i s t ors t o ld m e t h i s is what the wh i t e man d id , to them , t he y meve r t o ld · me t h e Ind ian d id t h is t o oth� r membe rs of the re tribe , they t old me wh i t e me n us e I nd ians for t he re own &:dvantage , the.y • . - never t o ld me Ind ians wou ld us e me for there advantage l ik e they are do ing now , by putt ing my name on - the c e ncus l i s t eve r yea� _ .they c la im me but re fus e t o . he lp me , is this Ind ian culture , t o me its no d i ffre nt than what the wh ite man d o e s , I s e e the Ind ians d o i ng the same t hing but call it pre s e rv ing there culture and whe n the white man does · it t o the Ind ian say i t s cheat ing . and are us ing me . but I s e e no d i ffrence � t h e n the - at t itude I re c ive from the wh ite man � I alway thought chang ing .. the wh ite mans at t itud e , was the answe r , I s e e i t s not . The now Gov and · pas t Gov ' s and s ome o f t h e c ouns e l membe r . pas t and pre s e nt , . hav ing a l J t�e things t h e wh ite man has , such · as there nice home s , cars , ward robe , s ome even b e t t e r than s ome wh i t e s. have . they have �very th ing the wh i t e man has , but whe n I say I want the . same th ing w ith . there he lp , l ike the he lp they · re c e ive they s tart hollor ing pre s e rv ing our culture , or s ay I am -- t o much l ike the wh i t e man , jus t be caus e I have t o l ive in t o�n s whe n actually all I want i s t o pre s e rve my culture and h e r itage : in the wh ite mans way l i�e . they - are d o ing , I can unde rs t and the K i nd o f culture and he ritage you are t e aching . i t s a_ lot . d i ffrent than the one s ome othe rs want to ma in tain , and unt i l ! the Gov and s ome �t the c 6uns e l m�mbe r e xpla in what they are talk ing about , I w i l l c ont inue t o d emand equal r ights for mys e lf and othe r I nd ians who have to l ive o ff the re s e rvat i ons . as long as my name i s on the . t rible c e nsus l is t , and th�y are c la im i ng me as an Ind ian , - I want what is r i ght ly mine als o , from the . tr ibe , and the S tate , and i f I move t o Alaska I w i l l s t i ll be a Penobs c ot · I nd ian . S inc e rly , Phyll is * �( 16 ) . ( LETTERS .• • • c o nt . ) D e ar S i r s I have r e que s t e d and re c e ive d from the S t ate E l e c t i ons D iv i s ion ne c e s s ary pap.e rs . for a re fe re n dum on a s e at , a v o i c e . and a vo t e for Ind ians in the Ma ine Leg i s lature . I fe e l qu i t e c o nfid e nt that mo s t Ma ine v ot e rs would a c t favorably on such a re fe re ndum . I do not want t o s tart . t o work on a pro j e c t s uc h .as .t h i s . w i t hout the I nd ians OK I . have c onta c t e d s ome t r ibal membe rs and awa it a . re ply . P l e a ae d o what you c an t o inform . the Ind ians o f m y thought s . I w i l l be away qu i t e fre que nt ly but · h<?-_ pe ·.t o s pe nd more t ime on th �s . a ft e r a re ply and a ft e r c on v e �t. i ons are ove r for my husband and me I k now t he I nd ians have many th ings k e e p ing the n bus y t ry i ng t o s o lve probl ems and I w ould l ike t o be o f s e rv i c e t o the m ..' . . • • I hope the re is som e one re ad ing who can he lp me and others l i ke me . Go in be auty . . . S i nc e re ly , S e n . C athe r i ne C arswe l l ( Ed N o t e s Should the re ad e rs w i s h t o re ply t o S e n . C arswe l l ' s in t e r e s t i n a s t atewide re f e re ndum o n a vo i c e , s e at and vote for I nd ians , you may addre s s he.r at S ta t e of Ma ine , S e nat e C hamb e r Augus t a , M e 04 3 3 0 or 26 Panoram i c Dr ive , P o rt land , Me . 04 1 0 3 . ) • . * I am a memb e r o f t he " Invis i b l e I nd ian� " · an Aqu i nah-Wam pan o e g o f Mas s a chus e t t s . It ls go od to he ar o f the a c t ivi�ies of my broth e rs and s i s t e rs to the N o rt h . As an urban I nd ian o f m i x e d b l o od i n a n are a that bares t o o many ' appl e s •· it is d iff i c ult t o r e t a i n t he beauty and me aning o f our trad i t i ons . I am look ing for he l p in l ea rn i ng o f our true r e l i. e; i. n n , Robe rt w . Dav i s ( Wat is apurne qu i n ) Box 5 5 Mashpe e , Mas s . 02649 * Dear Ed i t o r , Imag ine my surpr ise in re c e iv ing j ust last week a c opy of your news l e t t e r , a ft e r our sub s c ript i o n ran out a c ouple of ye ars ago . Many thanks · for the c ompl ime ntar � c opy . I ' m enclosing a c he ck for $ 6 . 0 0 for a subs c r i pt i on 1 ) for ourselves and 2 ) a g i ft for my aunt . Yes , there are s ome pe ople in t h is b i g . c ity who are c oncerned w ith Ind ian · _ affairs and r i ghts . We don ' t · buy what the New York Times tells us that the Bureau o f Ind ian Affa irs S A Y S · • • • • • • • . · May I w ish you the best o f luck i n the c ont inuance of your My fr i.e nd s , nnt ive ve ry l i t t l e that was remembered by my father and grand fathe r . O Our pe ople have long ago be e n forc e d int o the cultura l ma in s t ream and s o mu ch was lost that mus t be rega ined . Al l I k uo"" is Having been. a news newsletter . le.tter ed i t or myself ( a c o- oper at i ve nursery sc hool· and Head S t art ) I know t he problems . Yours is muc h more amb1 t i ous , Mine never · exceeded 4 h owever . pages ! · Oh yes I would like t o order 2 Ind ian C olorirtg B ooks for ·=a _ ne i ghbor ' s· c h ildren who recently I w ill · make · moved t o German� . that c heck fo� $6 . 0 0 � Please ,,,., e nd . c a l ()r :i ng hooks �nd 1 · �( 17 ) ( LETT ERS • • • c ont . ) subs c r ipt ion t o me at the be low addre s s . The g i ft s ubs c r ipt ion its s upos e d t o · be a C hr is tma s g i ft-do you have a card or not e inform i ng re c ipient o f t h is ? ) goe s t o Mrs . Ruth A l e xand e r 3e aux A r t s Hot e l 3 0 7 Eas t 44th S t . New York , N . Y . Thank you , Mrs . Fa ith C o le 145 Warre n St , Brooklyn , N . Y . 1 1 2 0 1 SEND ALL DONAT I ON T 0 1 BROTHERHOOD OF AMERICAN IND IANS C/O CHA I RMAN , ALBERT CALF LOOK IN G DEPARTMEN T OF JUST ICE B OX 6 0 0 STE ILAC OOM , WASH 9 8388 RES PECT FULLY YOURS , BROTHERHOOD OF AMER ICAN IND IANS . ED IT OR SMOKE TALK , NEVA HENSHAW C ORRSP . SECT . , HA RRINGT ON LUNA * * Dear Ed i t or s �E THE BROTHERS OF THE BROTHER �OOD OF AMER I CAN IND IANS WOULD �IKE T O ASK YOUR HELP AND AS S IS �AN C E I N HELPING U S ES TABL ISHING ;_ EMERGEN C Y FUND HERE AT McNE IL :SLAND . �� HAVE S ENT OUT REQUESTS T O J: FFERENT BUREAU OF IND IAN S AFFA I RS DEPARTMENT B OTH LOCAL �ND TO THE AREA OFFIC E IN PORT :.J..ND , OREGON . S O FAR N OTHING HAS �EEN D ONE T O HELP US . :T IS BAD EN OUGH T O BE HERE IN :ARCERATED , YET W ORS E T O HAVE A � RAGEDY OR DEATH IN OUR FAMI LYS , lND WE CANN OT GO H OME ON FUR :ivUGH , DUE TO THE LACK OF FUNDS , 'liE MUST PAY FOR THE ES C ORT ING CF FICER ' S EXPEN C ES . �E S I NC ERELY BEL I EVE I F SUCH A ?JND WAS GRANT ED T O US HERE AT J�NEIL AND OTHER PEN I L INS T I �1 JT I ON WHERE OUR BROTHERS ARE AT . :? YOU C OULD HELP US IN ANyWAY WE W UJLD THANK YOU VERY MUCH . WE :iAVE A BANK A C C OUNT S ET UP IN :'AC OMA AREA TO HANDLE SUCH FUNDS . : F ANYON E W ISHES T O S END THEM T O US . TH IS W OULD BE VERY H ELPFULL �O US AND T O ALOT OF OTHER PEOPLE WHEN SUCH A BAD TH ING HAPPEN IN A FAM ILY . FOR I F YOU WERE IN SUCH A P LA C E I AM SURE THA T YOU C OULD UNDERSTAND HOW · IT W OULD TAKE T OLE OF YOU . Dear S ips is s As you know , I am the gre at e s t be l iev e r in t re at i e s r but I am ve ry s orry t o inform you at this t ime that we d o not have any money ava i lab le t o do th i s . I hope you and t he Pe nobs c o t s und e rs tand m y s ituat i on . I f I d id buy t h i s mat e r ia l , this would mean s ome one e ls e has t o do w ithout . A lthough I want to d o i t , my be t t e r j udgme nt t e l l s me not to at t h i s t ime . 1" Hope t o ke e p in t ouch w it h you in the ne ar future � Cord ia l ly yours , J ohn w . S t e vens C omm i s s i one r ( Ed . Note s T h i s lett e r ie the reply to the OPEN LETTER TO IND IAN C OMMISS I ONER writ t e n on pa g e 2 o f t h i s i s sue . ) * ( Ed . Note s S e nd all c orre s pon d e n c e to Ma ine I nd ian N ews l e t t e r P . O . B o x 5 5 3 , O l d T own , Me . 0446 8 Le t t e rs from re ade rs are not ne c e s s ar i ly the opinion o f the Ed i t or . A ll opinions are we lc.ome . ) �( 18 ) MA IN E IND IAN C OMMI S S I ON ER a C o ngrat u lat i ons & b e s t w i s h e s t o J ohn S t ev e ns , nam e d b y Gove rno r K e nn e t h Curt i s , as t h e n e w I nd ian C omm i s s i one r . J ohn S t e ve ns was born i n 19 3 3 at P e t e r Dana Po int , I nd ian Town s h ip Re s e rvat i o n , Princ e t on , A ft e r c ompl et ing two and Ma ine . o n e hal f ye ars o f h igh s c h o o l h e j o ined the Marine C o rps and s e rv e d in K or e a . U pon h i s re turn from the s e rv i c e , from wh i c h he was h o norably d i s c harge d , he was e le c t e d Gove rnor of the I nd ian T owns h i p Pas s amaquoddy Tribe and has he ld t hat pos it i on for the pas t 17 ye ars , be i ng r e - e l e c t e d b y popu lar v o t e o f t h e Tribe every two ye ars . B e fore b e c om i ng as s o c iat e d w i t h the T r ibe ' s prev ious C ommunity Act i o n Program he was employed by t h e G e org ia Pac i fi c C o rporat i o n i n Wo od land , Maine . Dur ing t h i s p e r i od , from 1 96 6 - 1 9 6 9 he s e rve d as Cha i rman of t h e board of d ire c t ors of t h e Pas s amaqu o d dy C ommunity Program whe n it was a d e lagat e agency o f t h e Wash ingt o n C o unty R e g iona l A c t i o n Age nc y . W h e n he r e s igne d from t h e Ge o rg ia-Pac i f ic C o rp o rat i o n t o be c ome e x e cut ive d i re c t o r of the d e le gat ed pro gram , h e was a bo i l e r f ireman e arning app o rx imat e ly $ 1 0 , 0 0 0 pe r year and had be e n e l e ct ed v i c e pre s id e nt o f h i s Local o f the A FL-C I O . H e was e x e cut ive d i re c t o r o f the d e le gat e d C om mun ity A c t i on Program dur ing 1 96 9 , and C o- D i re c t o r of the c urre nt LPA Program . Among h i s o t h e r re s pons ib i l it i e s , J ohn St evens is a m e mb e r of the S tate ' s Ind ian Educat i o n Adv i s o ry C om m i t t e e , the Adv i s ory B oard of the R oman C atho l i c D i o c e s e an D i v i s i on o f I nd ian S e rv i c e s , an adv i s o r t o·: t h e D i o c e s e o f P o rt land ' s Bureau · _ o f Human Re lat i ons ·, . . a re pre s e nt at ive o n t h e . Governor ' s Task Fo rc e of Human R i ght s , and i s a m embe r o f t h e newly- formed N e w England Reg i ona l C omme t t e e o f t h e N at i onal Adv i s ory C ommette e on P lann ing . * * * * * * * * * * * * * * * * * * * * * * * * * * * * * ** * * M i s s ing Boy S t ill S ought I ND IAN I S LAND- -E ight days aft e r he was report e d m i s s ing , 10-year- o ld Fl oyd N e ptune o f I nd ian Is land was s t i l l ·b e ihg s o ught Monday n i ght as a s earch head e d by Is land C ons ta ble Wayne M itche l l c ont inued . M i t che l l s a id the Pe nobs c o t C o unty She r i ff ' s Off i c e had s t o pped dragging the river and was not us i ng d ivers be cause o f poor v i s i b i l ity und e r the wat e r . But he and c onstable Roger Ranc o are s t i l l che ck ing the banks of the P enobs c o t River whe re t h e boy was be l i ev e d to have drowned . Bangor Hydro-El e c t r i c Company employe e s from the M i l ford plant , Fore s t ry S e rv i c e pers onne l and flye rs out o f DeW i t t Fi e ld in Old Town are als o wat c h ing for any s ign o f the b oy , M it c h e l1 sa id . Pre s e nt ly l eads on the i ng that a l l the Old T own checked . t h e r e are no n e w cas e , he added , say vacant bu i ld ings on v i c inity have · be en ( Bangor Da i ly N ews Oc t . 26 , 19 71 ) * * * * * ** � * * * * * * * * * * * * * * * ** * * * * * * * * WHAT D O WE HAVE T O . BE THANKFUL FOR? THE UN ITED AMERICAN INDIANS OF NEW ENGLAND HAVE DECLARED THANKS GIVING DAY 1971 TO BE A NAT I ONAL DAY OF MOURN ING FOR NAT IVE AMERICANS AT PLYMOUTH ROCK , PLYMOUTH , MASSA CHUSETTS . For More Info rmat ion Call o r TALL OAK , P . O . B ox 1 54 , Write s C harl e s t own , Rho d e I s land 02813 4 01- 364- 8 8 59 1 Frank Jame s �6 17-945 06 18 I Phi l l i p Young-61?- 2.6 � -1649 �( l9 ) & &; ft � & fi; � ...:.:, � & D v t; R f I 3 A &: � � & L & & & t: & &· & L.,, I. T I:J ADVE RT I S I NG RA TE S : 10 8 * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * I wo ul d l i k e " . N am e' · . - - - ... - * * .. . - - - A DDRE S S · . - m tr�e t- or :· · . ., . · - - · -·{city I � � _ __ .. _ S u b s c r ip t i on r a t e s 1 S ingle i s s ue s * * re c e i v e to - * 3 5¢ - * * * * * * * * * * * * * * * * #1 I N D I AN C OLOR I N G B O OK * * * * * * * * * * * * * * * * * * R e s e rv e d F o r Y o ur A c * * * * * * * * * * * * * * * * * * * � * * * * * * * * HE ADBAN DS H and b r a i d e d l e a th e r h e a d b an d s . $1 . 0 0 e a c h - Maine I nd i an N e w s l e t te r . * * * * * * * * * the MA I NE - * H av e y o u s ome t h i ng t o s e l l ? S e n d i n y o u r a d th i s we e k f o r n e x t m on th s adve r t i s e m e n t i n th Maine I n d i an N e w s l e t te r . L I FE A N D TRAD I T I ON S OF THE RE D MAN by J o s e p h N i c o l a r , j u s t $ 3 . 0 0 f r om th e M a i ne I nd i an N e w s l e t te r . * * Th i s S p a c e * * * 20 p age c o l o r ing b o o k o f p i c t u re s wi th c ap t i on s d e p i c t i ng l i fe of the N o rthe a s t I n d i an s . $1 . 0 0 - i n c l ude s m a i l i ng . M OC C AS I NS - f o r i n f an t s o n l y $ 5 . 0 0 p e r pair . H an d m a d e . Send che c k o r mone y o rd e r t o M a i n e I nd i an Newsle tte r . * * A * A d ul t s i z e s $ 3 0 o o . Y o ung c h i l d re n s s i z e s $ 1 5 . 00 . 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S: & !;;' - * * * * * * * - - - - I N D I AN NEW S LE T TE R 1 - * - - 15 . o . - Bo x"'Y - - st ate - - - - .. - - � -;- � - - - . - - -TR. .I BE- - - - Z ip C ode ) R e gul ar C on t r i b u t ing S up p o r t ing L i fe t ime DATE . - - - - - - - - AMOU NT - - - - - - - - - $ 3 . 00 5 . 00 1 0 . 00 50 . 0 0 I N D I AN NEW S LE TTE R P . O . Box 553 04468 O l d T o wn , M a i ne MA �NE A l l dona t i on s a r e t a x de d u c t i bl e a s we a r e a l i te rary a n d E d u c at i ona · The U n i ve r s i ty C hr i s t i an Move m e n t c on t r i b u te d s o t h a t Organ i z a t i on . t h i s m o n th an d n e x t m o n th i s s ue c o ul d c on t inue . TH I S MONTHS I S SUE FREE TO I N D IA N S �MA I N E IND IAN N EWS LETT E R P . O . B ox 5 5 3 O l d T own , Ma ine 0446 8 BU LK RAT E U . S . POSTAGE P A I D. Old T own , Ma ine Pe rrn i t N o 1 '3 • . � 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 Penobscot Description An account of the resource The Penobscot people, who identify closely with the Penobscot River that is their home, have a reservation on Indian Island, near Old Town, Maine. Part of the Wabanaki Confederacy, they were among the tribes that won federal recognition in the 1980 Maine Indian Land Claims Settlement Act. A Penobscot scholar, Joseph Nicolar, was one of the first regional Native people to publish a book: Life and Traditions of the Red Man (1890). Since then, many others have written about their language and culture, including the performing artist Molly Spotted Elk and poet Carol Dana. The Penobscots have a rigorous process for protecting their intellectual property, asking any scholars who are studying or writing about them to communicate with their Cultural Heritage and Preservation Office. Resources Penobscot Nation <a href="https://www.penobscotnation.org/" target="_blank">website</a> <a href="http://www.penobscotculture.com/" target="_blank">Penobscot National Cultural & Historic Preservation Department</a> 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 Maine Indian Newsletter (Summer 1971) Creator An entity primarily responsible for making the resource ssipsis (Thompson, Eugenia) Source A related resource from which the described resource is derived Colby College Date A point or period of time associated with an event in the lifecycle of the resource 1971 Contributor An entity responsible for making contributions to the resource Julia Brush Rights Information about rights held in and over the resource Digital images courtesy of Bowdoin (or Colby) College Library. In making these images available, we also consulted with ssipsis’ daughter, Pam Outdusis Cunningham. 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-451 https://www.dawnlandvoices.org/collections/files/original/878247b18b389dfa43a796dc526483fb.pdf 3a823bf078fd011cafb03dd173b1e3e3 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 Penobscot Description An account of the resource The Penobscot people, who identify closely with the Penobscot River that is their home, have a reservation on Indian Island, near Old Town, Maine. Part of the Wabanaki Confederacy, they were among the tribes that won federal recognition in the 1980 Maine Indian Land Claims Settlement Act. A Penobscot scholar, Joseph Nicolar, was one of the first regional Native people to publish a book: Life and Traditions of the Red Man (1890). Since then, many others have written about their language and culture, including the performing artist Molly Spotted Elk and poet Carol Dana. The Penobscots have a rigorous process for protecting their intellectual property, asking any scholars who are studying or writing about them to communicate with their Cultural Heritage and Preservation Office. Resources Penobscot Nation <a href="https://www.penobscotnation.org/" target="_blank">website</a> <a href="http://www.penobscotculture.com/" target="_blank">Penobscot National Cultural & Historic Preservation Department</a> 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 Maine Indian Newsletter (Winter 1971) Creator An entity primarily responsible for making the resource ssipsis (Thompson, Eugenia) Source A related resource from which the described resource is derived Bowdoin College Date A point or period of time associated with an event in the lifecycle of the resource 1971 Contributor An entity responsible for making contributions to the resource Siobhan Senier Rights Information about rights held in and over the resource Digital images courtesy of Bowdoin College Library. In making these images available, we also consulted with ssipsis’ daughter, Pam Outdusis Cunningham. Language A language of the resource English Type The nature or genre of the resource Document Date Created Date of creation of the resource. June 3, 2016 Format The file format, physical medium, or dimensions of the resource pdf Identifier An unambiguous reference to the resource within a given context DV-370 https://www.dawnlandvoices.org/collections/files/original/f7171624e481b0f4cf3c0d06bcf0656f.jpg 12d3b248dec03991d9e91baeb015fe56 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). Resources <a href="http://tribal.abenakination.com/" target="_blank">Mississquoi Abenaki Tribal Council</a> (VT) <a href="http://www.elnuabenakitribe.org/" target="_blank">Elnu Abenaki Tribe</a> (VT) <a href="http://www.abenakitribe.org/" target="_blank">Nulhegan Abenaki Tribe</a> (VT) <a href="http://koasek-abenaki.com/" target="_blank">Koasek Traditional Band</a> (VT) <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 Miniature Baskets by Jeanne Brink Description An account of the resource Miniature Baskets, Ash splint and Sweetgrass, Abenaki <h4>Jeanne Brink's Famous Abenaki Baskets</h4> Abenaki basketmaker, Jeanne Brink keeps her culture and her grandmother's spirit alive by weaving baskets (like the ones shown below) with traditional materials, such as brown ash and sweet grass. Known for her miniature fancy baskets, Jeanne Brink often uses sweetgrass as it is easily maneuverable when doing minute details (Bruchac 63-68). A basket often shows a basket maker's personality and Brink uses various techniques in her basketmaking that mark the basket as specifically hers (63-68). For example, she is known for using a green candy-stripe pattern in her baskets by incorporating sweetgrass to create a subtle swirl around a basket's lid and sides (63-68). The baskets shown below are made with a combination of sweetgrass and both dyed and un-dyed ash splints (<a href="http://neculture.org/exhibit1/brink.html">"We're Still Here"</a>). <h4>Learning The Tradition of Basket Making</h4> Jeanne Brink first became interested in basketmaking when she was little while watching her grandmother make baskets ("<a href="http://vermontfolklifecenter.org/multimedia/womenspeak/womenspeak_brink/">Voices of Vermont Women: Jeanne Brink</a>"). However, it was not until she grew into an adult that she realized that her grandmother represented a living history ("Voices of Vermont Women: Jeanne Brink."). Her grandmother, Elvine Obomsawin, told a story in Abenaki of the Abenaki version of "Rogers' Raid" ("Voices of Vermont Women: Jeanne Brink"). The story was recorded and then translated by Gordon Day and eventually became the basis of Malian's Song ("Voices of Vermont Women: Jeanne Brink"). Please <a href="http://vermontfolklifecenter.org/multimedia/womenspeak/womenspeak_brink/">click here</a> for various audio links of Jeanne Brink speaking about her grandmother. But it was her grandmother's dexterous weaving that sparked Jeanne Brink to investigate the tradition of basketmaking ("Voices of Vermont Women: Jeanne Brink"). Brink attended one basketmaking class from a non-native, only to return frustrated with an unfinished basket ("Voices of Vermont Women: Jeanne Brink"). After a visit with her mother, Brink discovered the Abenaki tradition of basketmaking students first starting by making hundreds of bookmarks to get the technique down before finally making a basket ("Voices of Vermont Women: Jeanne Brink"). Brink spent the next four years making bookmarks until she took an apprenticeship with a fellow Abenaki basketmaker, Sophie Nolette, from Odanak ("Voices of Vermont Women: Jeanne Brink"). <h4>Teaching The Tradition of Basket Making</h4> After mastering the art of basket making, Jeanne Brink began to give back to the community by teaching others what she knew. Brink takes on various apprentices to pass on the basketmaking tradition ("<a href="http://pierce.state.nh.us/nharts/artsandartists/tradroster/tradartistinfo.asp?artistid=228">New Hampshire Traditional Arts & Folklife Listing</a>"). One of her apprentices, Sherry Gould, is also featured in this exhibit. Education is very important to Jeanne Brink and does not limit her teaching to basketmaking. In fact, she serves as a Native American consultant to various schools and even participates in various Abenaki language camps ("<a>New Hampshire Traditional Arts & Folklife Listing"</a>). Language camps are very successful in preserving and reviving the Abenaki language and Brink does her part by hosting them at her home (Pouliot, "Abenaki Language Camps" 5). In addition to the language camps, Brink often collaborates with others of Abenaki heritage to preserve the culture (Pouliot, "Abenaki Artisan Collaborative" 6). In 2010, Brink contributed to L8dwaw8gan Wji Abaznodakaw8gan: The Language of Basketmaking, a book by Jesse Bruchac that combines language and basketmaking as a way of sparking interest in the Abenaki language. It is through this cycle of teaching and learning that Abenaki culture and language is revived. <h4>Works Cited</h4> Bruchac, Jesse Bowman, Elie Alfred Joseph Joubert, and Jeanne Brink. L8dwaw8gan Wji Abaznodakaw8gan: The Language of Basket Making. New York: Greenfield Center, 2010. Print. "<a href="http://pierce.state.nh.us/nharts/artsandartists/tradroster/tradartistinfo.asp?artistid=228">New Hampshire Traditional Arts & Folklife Listing.</a>" New Hampshire State Council on the Arts. State of New Hampshire, n.d. Web. 3 Feb. 2013. Pouliot, Paul. <a href="http://www.cowasuck.org/aln8bak/2009/issue_04/pdf/09_04.pdf">Abenaki Artisan Collaborative</a>." Aln8bak News Oct-Nov-Dec. 2009: 6. ---."<a href="http://www.cowasuck.org/aln8bak/2010/issue_02/pdf/10_02.pdf">Abenaki Language Camp</a>." Aln8bak News April-May-June. 2010: 6. "<a href="http://vermontfolklifecenter.org/multimedia/womenspeak/womenspeak_brink/">Voices of Vermont Women: Jeanne Brink.</a>" Womenspeak: Voices of Vermont Women. Vermont Folklife Center, n.d. Web. 3 Feb. 2013. "<a href="http://neculture.org/exhibit1/brink.html">We're Still Here</a>" Online Exhibit. Center For New England Culture. University of New Hampshire. N.d. Web. Photograph Copyright 2005, University of New Hampshire Photographic Services Creator An entity primarily responsible for making the resource Brink, Jeanne Date A point or period of time associated with an event in the lifecycle of the resource n.d. 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-289 https://www.dawnlandvoices.org/collections/files/original/6c4073fdde2f05904351e5126abe580a.pdf f958be6ea646099020e8ce379865f135 PDF Text Text This is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by Google as part of a project to make the world’s books discoverable online. It has survived long enough for the copyright to expire and the book to enter the public domain. 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We also ask that you: + Make non-commercial use of the ﬁles We designed Google Book Search for use by individuals, and we request that you use these ﬁles for personal, non-commercial purposes. + Refrain from automated querying Do not send automated queries of any sort to Google’s system: If you are conducting research on machine translation, optical character recognition or other areas where access to a large amount of text is helpful, please contact us. We encourage the use of public domain materials for these purposes and may be able to help. + Maintain attribution The Google “watermark” you see on each ﬁle is essential for informing people about this project and helping them ﬁnd additional materials through Google Book Search. Please do not remove it. + Keep it legal Whatever your use, remember that you are responsible for ensuring that what you are doing is legal. Do not assume that just because we believe a book is in the public domain for users in the United States, that the work is also in the public domain for users in other countries. Whether a book is still in copyright varies from country to country, and we can’t offer guidance on whether any speciﬁc use of any speciﬁc book is allowed. Please do not assume that a book’s appearance in Google Book Search means it can be used in any manner anywhere in the world. Copyright infringement liability can be quite severe. About Google Book Search Google’s mission is to organize the world’s information and to make it universally accessible and useful. Google Book Search helps readers discover the world’s books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web at http://books.google.com/ �� 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). Resources <a href="http://tribal.abenakination.com/" target="_blank">Mississquoi Abenaki Tribal Council</a> (VT) <a href="http://www.elnuabenakitribe.org/" target="_blank">Elnu Abenaki Tribe</a> (VT) <a href="http://www.abenakitribe.org/" target="_blank">Nulhegan Abenaki Tribe</a> (VT) <a href="http://koasek-abenaki.com/" target="_blank">Koasek Traditional Band</a> (VT) <a href="http://www.cowasuck.org/" target="_blank">Cowasuck Band of the Pennacook Abenaki</a> (NH) Subject The topic of the resource Abenaki Indians Book 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 New familiar Abenakis and English dialogues (1884) by Joseph Laurent Creator An entity primarily responsible for making the resource Laurent, Joseph Date A point or period of time associated with an event in the lifecycle of the resource 1884 Contributor An entity responsible for making contributions to the resource Kelly Dalke, UNH '15 Language A language of the resource Abenaki, English Description An account of the resource Joseph Laurent (1839-1917) was chief of the Abenaki village of Odanak in Quebec, Canada from 1880 to 1892. He was a teacher and leader in the Abenaki community, and Odanak Nation throughout his life. Laurent, also known as Sozap Lolô, is best known for the publication of his book New Familiar Abenakis and English Dialogues. The book, a first of it’s kind, is a dictionary that translates Abenaki to English. When one begins their journey of learning about Indigenous people a noticeable trait is the selflessness that exudes from so many of the texts and cultures. Future generations are kept in mind in almost all actions, and it was the driving force behind the creation of Laurent’s New Familiar Abenakis and English Dialogues. The Algonquian-speaking nation was verbal, and in need of being preserved in writing. New Familiar Abenakis and English Dialogues was vital in taking the number of one hundred plus speakers, to the rest of the Abenaki population and it is still widely used today. New Familiar Abenakis and English Dialogues begins with the Abenakis alphabet, and then goes into the vowels, diphthongs, and syllables. The pronunciation key gets you ready to delve into the vocabulary that is broken up into sections; the first being “Of God’s Attributes” with words like Deity, Mercy, and Spirit. From the heavens, to the winds and seasons the reader is brought down from what is bigger than any single human to the very words used to describe the kinds people who inhabit this earth. The sections of words continue to take the reader back out of their own skin and into the very soil they walk on, and all the gratitude it deserves. The more difficult verbal translations and conjugations are at the end of the dictionary. The structure of Laurent’s dictionary is also what widely sets it apart from others. His translations are set up as a journey through their land as opposed to a standard list. He takes the reader on a trip from Quebec and throughout New England through linguistics, and language education.Despite Laurent's upbringing of speaking fluent Abenaki and French,he created the substantial text in an effort to preserve the Abenaki language and culture. Laurent’s preface describes his intentions, along with a suggestion of how to read the book without criticism: <blockquote> The primary intention, the chief aim of the Editor in publishing this book, is to aid the younger generation of the Abenakis tribe in learning English. It is also intended to preserve the uncultivated Abenakis language. May this little volume, which will learn the white man how the Abenakis vocal organs express God’s attributes, the names of the various objects of the various objects of the creation; beasts, birds, fishes, trees, fruits, etc., etc., and how extended are the modifications of the Abenakis verb, be welcomed by the white as well as by the red man, and its errors and defects overlooked with indulgence. (Signed) Sozap Lolu, alias, Jos. Laurent. </blockquote> Aside from his work with language, Joseph Laurent was also an entrepreneur. He built a trading post and camp in Intervale, New Hampshire. It was erected in the same years as the publication of Laurent’s dictionary, 1884. The camp was located in a grove of white pines known as Cathedral Woods, across from the scenic overlook that resides on the border of North Conway and Intervale. A local hotel owner allowed Laurent to build on his land thinking the Abenaki business would benefit both men. It consisted of an Abenaki gift shop, five cabins, a wigwam, flagpole, and totem pole. Laurent purchased goods from Odanak members and took them to his trading post to sell to Euro-American tourists. They sold things like Victorian goods and miniatures, but their primary source of income was the sale of handmade ash-splint baskets. Tourists, who stayed at the hotel while traveling through the White Mountains could visit Laurent and his family, watch them make baskets and purchase goods. It was not only a business opportunity, but was also a way for his family to practice speaking English. After Laurent’s death in 1917 a monument was placed on a large stone in memory of him. The trading post remained for thirty-three years, and was maintained after Laurent's death until 1960 by his wife and son Stephen Laurent who was also an accomplished writer/linguist, and resided in Intervale until his death in 2001. The camp in Intervale was more than a store. It symbolized the return of Abenaki people to their ancestral homeland. New England based nations were forced out of New England and into Canada during colonial settlement. The creation of the trading post gave the Abenakis the opportunity to reconnect to their original roots. With the future Abenaki generations on his mind, Laurent’s impact was one of the greatest of his people. The now historical site of his trading post remains today with the memorial to Laurent and the remains of a cabin or two, and New Familiar Abenakis and English Dialogues is still widely used as their language is being revived faster than ever. His memorial in Intervale ends with a quote from St. Mark 6:1: “Ni Odzi Modzen Nidali Ta Wdali Paion Agmatta Wdakik” “And he left that place and returned to his own country” References: <ol><li>Belman, Felice (2001). The New Hampshire Century: Concord Monitor Profiles of One Hundred People who Shaped it. UPNE. p. 101.</li> <li>Brooks, Lisa Tanya (2008). The Common Pot: The Recovery of Native Space in the Northeast. University of Minnesota Press. p. 411.</li> <li><a href="http://temp.caodanak.com/en/">"Conseil des Abenakis"</a>. Conseil des Abenakis. Retrieved 14 April 2015.</li> <li>Heald, Bruce D. (2014). A History of the New Hampshire Abenaki. The History Press. p. 41.</li> <li>Nash, Alice N. (2006). Daily Life of Native Americans from Post-Columbian Through Nineteenth-century America. Greenwood Publishing Group. p. 251.<a href="https://en.wikipedia.org/wiki/International_Standard_Book_Number">ISBN</a> <a href="https://en.wikipedia.org/wiki/Special:BookSources/9780313335150">9780313335150</a>.</li> <li><a href="http://www.amphilsoc.org/exhibit/natamaudio/abenaki">"Native American Audio Collections"</a>. American Philosophical Society. Retrieved 16 April 2015.</li> <li><a href="http://eco.canadiana.ca/view/oocihm.08895/5?r=0&s=1">New familiar Abenakis and English dialogues</a> : the first ever published on the grammatical system (1884)</li> <li><a href="http://pdfhost.focus.nps.gov/docs/NRHP/Text/91000218.pdf">"NATIONAL REGISTER OF HISTORIC PLACES REGISTRATION FORM."</a> National Park Service. Retrieved 16 April 2015.</li> <li>Senier, Siobhan (2014). Dawnland Voices: An Anthology of Writing from Indigenous New England. Lincoln: University of Nebraska Press. pp. 283–288.</li> <li><a href="http://westernabenaki.com/sources.php">“Western Abenaki Dictionary, WAR Radio, and Online Lessons: Home of the Abenaki Language.”</a> Accessed March 31, 2015.</li> </ol> Type The nature or genre of the resource Document Identifier An unambiguous reference to the resource within a given context DV-332 Format The file format, physical medium, or dimensions of the resource pdf https://www.dawnlandvoices.org/collections/files/original/a14fa28f4f404e7fb95b5bddaf9a51da.jpg ca6e79f7a5866fefba29f6edeed58589 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). Resources <a href="http://tribal.abenakination.com/" target="_blank">Mississquoi Abenaki Tribal Council</a> (VT) <a href="http://www.elnuabenakitribe.org/" target="_blank">Elnu Abenaki Tribe</a> (VT) <a href="http://www.abenakitribe.org/" target="_blank">Nulhegan Abenaki Tribe</a> (VT) <a href="http://koasek-abenaki.com/" target="_blank">Koasek Traditional Band</a> (VT) <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 Pack Basket by Bill Gould Description An account of the resource Pack Basket, Ash Splint, Abenaki The pack basket with a leather harness shown in the picture below is particularly striking and showcases Bill Gould's skill in basketmaking. Used for carrying supplies while out in the woods, the pack basket is 20 inches high and made out of brown ash. <h4>Bill Gould, Traditional Basket-maker</h4> Basketmakers Bill and Sherry Gould work to maintain and continue the traditional art of basketmaking (“Western Abenaki Baskets”). They are enrolled members of the Abenaki Nation at Nulhegan/ Memphremagog and are passionate about making beautiful baskets (Gould). They pass on their knowledge and skill by taking on apprentices through the NH Arts Council Traditional Arts Program (Gould). As one of the main materials of basketmaking, ash trees are very important to basketmakers such as Bill Gould. Unfortunately, increasing human population and the introduction of foreign invasive species has made it much harder to find healthy ash trees for basketmaking. <h4>The Emerald Ash Borer and Sustainability</h4> The emerald ash borer, for example, is a beetle-like insect that eats Ash trees (Remillard). The beetle has already done a large amount of destruction. In Michigan alone, tens of millions of Ash trees have been lost, costing municipalities, property owners, nursery operators, and forest product industries tens of millions of dollars ("<a href="http://www.emeraldashborer.info/">Emerald Ash Borer</a>"). Although currently not present in New Hampshire, it is prevalent in Vermont and Massachusetts and the risk for its spread into New Hampshire is high (“Emerald Ash Borer”). New Hampshire forest service and other environmental agencies are doing what they can to prevent its introduction into the state (McCullough). For example, one way to avert the spread of the beetle is through the restriction of the transportation of firewood across state lines. Additionally, <a href="http://www.hgic.umd.edu/content/emeraldAshBorer.cfm">various traps</a> developed specifically for the ash borer are used to capture the beetles (McCullough). Research is also being conducted into ground nesting wasps that feed on the borers and may keep their population in check (Remillard). This type of research ensures that Ash trees will survive for generations to come. <h4>The Traditional Process of Basketmaking</h4> Although gathering the material for basketmaking is a lengthy process, Bill Gould continues to make baskets the traditional Abenaki way by first felling and pounding an ash tree. The strips of growth rings are split down to very thin layers and the underside of the outer two layers are scraped smooth. The strips are then moistened and cut down to meet the size of the basket (Sturtevant). There are molds of all different shapes and sizes that the Abenaki basket makers use to form their baskets. For example, some molds are square and small while others are tall and circular (Sturtevant). The ash splints used in basket making can also be died different colors to add certain effects to the baskets. <a href="http://www.youtube.com/watch?v=I58hcMWnB_0">Click here</a> for a video of Ash being split by <a href="http://indnewengland.omeka.net/items/show/113">Jesse Larocque</a>. Bill and Sherry Gould are committed to continue the traditions of basket making and often have open door events at their home so people can see their workshop and learn about Abenaki heritage and culture (Gould). <h4>Works Cited</h4> “<a href="http://www.emeraldashborer.info/">Emerald Ash Borer</a>.” emeraldashborer.info. n.d. Web. 13 October 2012. Gould, Sherry. “Artist Biographies.” McCullough, Deborah G. “<a href="http://www.emeraldashborer.info/files/double_decker_eab_trap_guide.pdf"> Double-Decker Traps to Detect Emerald Ash Borer.</a>” Michigan State University and USDA Forest Service. 2009. Web. 17 October 2012. Remillard, Kathy. “<a href="http://www.unionleader.com/article/20120722/NEWHAMPSHIRE03/707229939">NH Protects Itself from Emerald Ash Borer.</a>” Union Leader. 21 July 2012. Web. 13 October 2012. Sturtevant, William C. Handbook of North American Indians. Washington: Smithsonian Institution, 1978. Print. “<a href="http://www.westernabenakibaskets.com/">Western Abenaki Baskets – Home</a>.” Western Abenaki Baskets. N.p., n.d. Web. 15 Oct. 2012. Creator An entity primarily responsible for making the resource Gould, Bill Contributor An entity responsible for making contributions to the resource Josh Trott, UNH. Date A point or period of time associated with an event in the lifecycle of the resource n.d. 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-286 https://www.dawnlandvoices.org/collections/files/original/2b367aa0fad7703ed95a21df2e531434.jpg 0cc632a4bc3f2e44339ec6ce9fdc0b3a 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 Other 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 Red Fancy Basket (c. 1970) by Mary Adams Description An account of the resource Fancy Basket, c. 1970, Ash Splint and Sweetgrass, Mohawk, Created by Mary Adams, Housed at the Mt. Kearsarge Indian Museum One of our most modern baskets, this red fancy basket was created by Mohawk Basketmaker Mary Adams in c. 1970. With its green and red ash splints making a continuous spiral pattern, the basket illustrates the intricate art of basketry. A circle of sweetgrass on the top of the basket with splints shaped into a flower like pattern demonstrates the artist's skill. More than just a decorative or utilitarian object, this basket tells a story of survival and triumph. Mary Adams' baskets incorporate modern aesthetics and a comment on the Mohawk world-view into the art and process of basketmaking. Every basket illustrates her life story and the debt that basketry as an art form owes to her. This piece is housed at the Mt. Kearsarge Indian Museum <h4>The Mohawk</h4> The Mohawk have been making baskets for a long time. Every step of the process underscores their dedication to traditional beliefs while also adapting to changing times: "Mohawk people of today have combined centuries-old ways of living into 20th century everyday life. The values of their historical culture still remain present in their daily life" (<a href="http://www.srmt-nsn.gov/government/culture_and_history/">Mohawk Tribal Website</a>). Despite much adversity, the Mohawk tribe has survived and preserved their culture. Because American Indians as a minority are not given as much attention as other minorities, tribes do their best to positively emphasize their modern culture. The St. Regis Mohawk tribal website, for example, delineates the continuance of their culture: "The Kanienkehaka, or Mohawks as they are known in English, have managed to preserve, maintain and foster a unique culture for thousands of years. This dynamic culture has survived, despite the oppressive odds brought about with the arrival of Europeans in what is now known as North America” (<a href="http://www.srmt-nsn.gov/government/culture_and_history/">Mohawk Tribal Website</a>). Baskets such as this one are proof of the continued presence of Mohawk people into the present day. In Akwesasne (the Mohawk land around the St. Lawrence river) today, there are more than a hundred Mohawks that practice basketmaking (Williamson). Through her baskets, Mary Adams showcased her culture and inspired others to take on and continue the trade. <h4>Mary Adams, Mohawk Basketmaker</h4> Mary Adams was born on Cornall Island, Ontario, Canada in 1917 and died in Fort Covington, New York in 1999 (Smith). She learned basketmaking at a young age from her mother: "When my mother used to make baskets, my brothers and sisters and I used to play with the scraps she threw down around her" (Smith). At ten years old, when her mother died and her father left to find work as an ironworker, Adams made baskets with the help of her brother to support the both of them (Thornburn 92). Adams began by making a dozen baskets a week (later upping the production to two dozen baskets a week) (92). Adams would trade the baskets in for cigarettes at one store and then trade the cigarettes at another store for $1.25 (92). She continued making baskets to support herself for the rest of her life: "That's why my baskets are so good- because I work every day" (Smith 38). In total, Adams produced over 25,000 baskets during her lifetime. Later on in her life, Adams had more time to experiment with different forms and decorations (Thornburn 92). She is famous for her exquisite <a href="http://americanart.si.edu/exhibitions/online/highlights/artworks.cfm?id=MC&StartRow=3">Wedding Cake Basket</a> and for the Pope Basket that has various smaller baskets (over 150) attached all around the rim. <h4>The Continuance of Basketry</h4> Passing on the tradition of basketmaking was especially important to Mary Adams: "Continuing the community- centered tradition of the Mohawk, Adams shared the original patterns and surface designs in her basketry with her family and the women at Akwesasne, and also traveled widely to give demonstrations of Mohawk basketmaking " (Thornburn 92). Adams taught many people what she knew about basketmaking including her children. In a recording from <a href="http://www.northcountrypublicradio.org/upnorth/masters/akwesasne/akwesasne.php#">North Country Public Radio</a>, Mary Adams recalls how one woman would often come over to learn basketmaking. Later on, when the woman was more experienced, she called Adams to ask for her advice if she got stuck ("Mary Adams"). When the woman asked how much the lesson cost, Adams replied with "I don't charge you anything. I just want you to learn" ("Mary Adams"). Much more important than making money, Adams' goal was for younger people to learn and in turn teach others so that the tradition could continue on. Michele "Midge" Stock recalls how she had the great pleasure of meeting Mary Adams and learning from her through a New York Folklore Society <a href="http://www.nyfolklore.org/progs/mentproj.html">mentoring project</a>: "She invited me to her home to learn more about Iroquois Basketry. I was thrilled, of course, as I was a novice, and she is one of the most well-known Iroquois basket-makers in the world" (Stock). In 1998, when Adams was injured due to a fall, Stock helped Adams with her baskets (Stock). Mary Adams’ daughters would also join in (Stock). <h4>Inspiration</h4> Adams drew on various sources for her inspiration. Mary Adams used a mix of modern culture and the traditional art of basketry to make The Wedding Cake basket. Built to look like an elaborate wedding cake, the basket commemorates the 25th wedding anniversary of one of her daughters. Although wedding cakes are a popular modern tradition, Adams used her knowledge of basketry to put her own spin on the significance of the anniversary (Thornburn 92). A testament to modern Mohawks, the basket merges two cultures. Mary Adams also created the Pope Basket, which mixes religious influence with the Mohawk traditional art of basketry. A devotee of Kateri Tekakwitha, a Catholic Mohawk woman who lived during the 17th century, Mary Adams presented the basket to Pope John Paul II in honor of Kateri’s beatification (92). <h4>The Culture of Baskets</h4> Modern baskets illustrate the melding of traditional customs with modern aesthetics and lifestyles. One of the most famous Mohawk basketmakers, Mary Adams expanded and experimented with different designs, colors, and techniques. Despite having to grow up at the very young age of 10 and support herself and her brother, Adams was able to make baskets to sell for money in addition to expanding on the art form. Mary Adams’ baskets emphasize the unique culture of the Modern Mohawk by combing different aesthetics: Mohawk, non-native, and Modern American. <h4>Works Cited</h4> Hassenplug, Sarah. "Culture and History." Saint Regis Mohawk Tribe. N.p., 1991. Web. 08 Aug. 2012. Mary Adams. North Country Public Radio. N.p., 2012. Web. 08 Aug. 2012. Smith, Jaune Quick-to-See. "Women of Sweetgrass, Cedar, and Sage." Women Studies Quarterly 15 (1987): 35-41. Jstor. Web. 08 Aug. 2012. Stock, Michele. "NYFS Mentoring: Iroquois Basketry." New York Folklore Society. N.p., 2012. Web. 08 Aug. 2012. Thornburn, Olivia. "Mary Kawennatakie Adams: Mohawk Basketmaker and Artist." American Art 15.2 (2001): 90-95. JSTOR. Web. 08 Aug. 2012. Williamson, Lynne. "Music and Art to Remember." Voices Fall-Winter 2002: n. pag. New York Folklore Society. Web. 8 Aug. 2012. Creator An entity primarily responsible for making the resource Adams, Mary Date A point or period of time associated with an event in the lifecycle of the resource circa 1970 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-281 https://www.dawnlandvoices.org/collections/files/original/46bb485d4d929bf7b3c6385053b3d178.pdf c0639ceea1331af641e6b45bc11245d8 PDF Text Text �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Passamaquoddy Description An account of the resource Traditional Passamaquoddy territory covers northeastern Maine and parts of New Brunswick, and many Passamaquoddy people continue to live throughout those territories. They presently have two reservations in Maine, one at Indian Township (Princeton), the other at Sipayik (Pleasant Point). Resources Passamaquoddy Tribe at <a href="http://www.passamaquoddy.com/" target="_blank">Indian Township</a> Passamaquoddy Tribe at <a href="http://www.wabanaki.com/" target="_blank">Pleasant Point</a> <a href="http://www.wabanaki.com/wabanaki_new/Museum.html" target="_blank">Waponahki Museum</a> Passmaquoddy <a href="https://www.facebook.com/Passamaquoddy-Cultural-Heritage-Museum-245012865531840/" target="_blank">Cultural Heritage Museum</a> on Facebook Document A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Sibayik Newsletter (1971) Creator An entity primarily responsible for making the resource Erne Yarmal, Editor Veronica Moore, Co-Editor Date A point or period of time associated with an event in the lifecycle of the resource 1971-10-15 Contributor An entity responsible for making contributions to the resource Donald Soctomah Siobhan Senier Rights Information about rights held in and over the resource Passamaquoddy Cultural Heritage Preservation Office. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Identifier An unambiguous reference to the resource within a given context DV-338 Format The file format, physical medium, or dimensions of the resource pdf https://www.dawnlandvoices.org/collections/files/original/6ad9469160662e36e42729a868d8b8e5.pdf cf9920af9958050ddbbc14fc7c5a2be0 PDF Text Text �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Passamaquoddy Description An account of the resource Traditional Passamaquoddy territory covers northeastern Maine and parts of New Brunswick, and many Passamaquoddy people continue to live throughout those territories. They presently have two reservations in Maine, one at Indian Township (Princeton), the other at Sipayik (Pleasant Point). Resources Passamaquoddy Tribe at <a href="http://www.passamaquoddy.com/" target="_blank">Indian Township</a> Passamaquoddy Tribe at <a href="http://www.wabanaki.com/" target="_blank">Pleasant Point</a> <a href="http://www.wabanaki.com/wabanaki_new/Museum.html" target="_blank">Waponahki Museum</a> Passmaquoddy <a href="https://www.facebook.com/Passamaquoddy-Cultural-Heritage-Museum-245012865531840/" target="_blank">Cultural Heritage Museum</a> on Facebook Document A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Sipayik Bulletin (2006) Description An account of the resource A Passamaquoddy Nation Newsletter Contributor An entity responsible for making contributions to the resource Passamaquoddy Cultural Museum Date A point or period of time associated with an event in the lifecycle of the resource 2006-02-10 Rights Information about rights held in and over the resource Passamaquoddy Cultural Museum. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Creator An entity primarily responsible for making the resource Unknown Identifier An unambiguous reference to the resource within a given context DV-337 Format The file format, physical medium, or dimensions of the resource pdf https://www.dawnlandvoices.org/collections/files/original/33f1bfd9fc7f93440c0b11edade9283b.jpg d2d6d35652464b123e3a6dfea361ed45 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). Resources <a href="http://tribal.abenakination.com/" target="_blank">Mississquoi Abenaki Tribal Council</a> (VT) <a href="http://www.elnuabenakitribe.org/" target="_blank">Elnu Abenaki Tribe</a> (VT) <a href="http://www.abenakitribe.org/" target="_blank">Nulhegan Abenaki Tribe</a> (VT) <a href="http://koasek-abenaki.com/" target="_blank">Koasek Traditional Band</a> (VT) <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 Sweetgrass and Fancy Work Baskets by Sherry Gould Description An account of the resource Sweetgrass Fancy Work Basket, Ash Splint and Sweetgrass, Abenaki Before the colonists arrived in America, the Abenaki tribe of New England lived an environmentally efficient and culturally sustainable lifestyle (Porter). Unfortunately, with the arrival of white settlers came the need for adaptation. Engaging in capitalism became necessary for the survival of the tribe. Therefore, many Abenaki turned to their basketry as a way to generate a modest income, which allowed them to remain afloat in a capitalist system (Porter). In the 1800s, tourists attractions, such as the White Mountains, became a popular place to sell baskets (Porter). The Abenaki continued to use traditional materials such as sweetgrass and brown ash splints in these baskets but changed the styles in order to attract more customers. For example, Victorian women would purchase work baskets, like the one pictured below, as souvenirs and use them to hold things like knitting supplies or other small household items. These fancy baskets, decorated with colored dyes, “appealed to the Victorian fondness for embellishment and elaboration” (Lester 154). Often the Abenaki vendors—almost always men, as women would remain at home with the children while their husbands travelled to sell the baskets—would dress in what was perceived as ‘traditional’ Indian clothing, wearing extra furs and feathers to play up their ‘Indian-ness' and increase their sales (154). <h4>An 1890 Petition</h4> It is clear in an 1890 petition, written by the Abenaki of Quebec to the proprietors of hotels in the White Mountains, that the European presence was hindering the Abenaki ability to survive as an Indian nation (Phillips 52). The petition asks, “Not to let any but Indians or those married to Indian women” sell their baskets or other goods on the hotels’ properties (52). The petition emphasizes the need of the Abenaki to both maintain their culture and make a living. Selling baskets was the perfect way of fulfilling their need because baskets allowed them to continue a traditional art important to their culture while also making a profit. Restricting the opportunity to only Indian vendors would ensure that American Indian basketmakers had a constant demand for fancy baskets. A similar opportunity today is the ability to label items as Indian made, which increases the monetary value of the item (<a href="http://www.charkoosta.com/2011/2011_08_25/Native_American_Made_in_Montana_logo.html">Upham</a>). <h4>Sherry Gould: Sweetgrass and Fancy Work Baskets</h4> Pictured below is a modern example of a fancy work basket made by Sherry Gould, a New Hampshire basket maker and certified member of the Nulhegan Abenaki Tribe (Gould). Sherry Gould has apprenticed under Abenaki basketmakers, <a href="http://www.unh.edu/users/unh/acad/libarts/cnec/exhibit1/washburn.html">Newt Washburn</a> and <a href="http://vermontfolklifecenter.org/multimedia/womenspeak/womenspeak_brink/">Jeanne Brink</a> (Gould). She also became the first Abenaki basket maker to be juried by the League of NH Craftsman in the state of New Hampshire (Gould). Sherry Gould hopes to continue the tradition of basket making, an important part of Abenaki culture, into the next generation and beyond (Gould). She also hopes that her "modern works of art will be appreciated by current and future generations" (Gould). Both Sherry Gould and her husband, Bill Gould, demonstrate their art in various museums and fairs in the hopes of spreading their culture to the general public (Gould). This basket is important to Abenaki culture because it demonstrates the continuance of a traditional Abenaki art form. It tells the story of how baskets have changed throughout the years. The basket is made of sweetgrass and, at eight inches wide by four inches tall, would likely be used to hold ladies’ needles and thread, had it been made and sold in the mid- to late-nineteenth century (Porter). The basket’s cover and sweetgrass handle allow it to be a sturdy and reliable container for sewing kits and its green dyes and braided design make it a beautiful basket to look at. In addition to being a practical and attractive souvenir, Abenaki baskets contained a wealth of cultural tradition, stemming from the materials from which they were made (Phillips). As Ruth Phillips points out in her book, Trading Identities: The Souvenir in Native North American Art from the Northeast, 1700-1900, “The widespread use of sweetgrass as a sacred ritual is ancient” (Phillips 270). Sweetgrass is believed to bring good luck to those who obtain it and is sworn to ward off evil spirits and purify any location, according to many Indian legends (270). <div> <h4>Sweetgrass</h4> Sweetgrass has always been a widespread plant, present on each coast and in places down South and grows predominately in marshes and wetlands (<a href="http://plants.usda.gov/factsheet/pdf/fs_hiod.pdf">Leif</a>). However, it is becoming more and more difficult to obtain as these ecosystems are being sold off for development at an astounding rate ("<a href="http://des.nh.gov/organization/commissioner/pip/factsheets/cp/documents/cp-08.pdf">Threats to Salt Marsh Environments</a>"). For basket makers in New Hampshire, the development of Interstate 89 and private landowning in its area have become problematic regarding the collection of sweetgrass ("<a href="http://des.nh.gov/organization/commissioner/pip/factsheets/cp/documents/cp-08.pdf">Threats to Salt Marsh Environments</a>"). As it is, sweetgrass can only be harvested once per year, in July, and one must pick enough to last until the next harvest (Phillips). Native basket makers are historically resilient, however, and that is no different now, as many travel to places along the Maine coast to gather their sweetgrass, and some grow their own. Traditionally, Abenaki baskets include a sweetgrass rim, and the fancy work baskets relied on the pleasant smell of sweetgrass to attract buyers (Leif). Losing sweetgrass in the basket making practice would be losing a sizable and important part of the Native American and Abenaki culture. As Joan Lester points out in the Laurie Weinstein edited Enduring Traditions: The Native Peoples of New England, “When they use materials or processes that are centuries old, they again follow and retain the ways of their ancestors” (Lester, 157-8). <h4>A Basket's Cultural Significance</h4> While the tourists who purchased baskets similar to this one may not have fully understood their cultural significance, their native makers did. Each basket maker knew exactly what they were weaving into their items: an important sense of tribal identity (Bruchac). Joan Lester further explains that, while the selling of these souvenirs was born out of economic necessity, “creating and selling Indian work also supports cultural survival” (157). The basket below, and many like it, are important reminders of the rich Abenaki history and the sweetgrass that comprises it upholds the presence of an Abenaki cultural hallmark. <h4>Works Cited</h4> Bruchac, Jesse, Joseph Alfred Elie Joubert, and Jeanne Brink. L8dwaw8gan Wji Abaznodakaw8ganThe Language of Basketmaking. Greenfield Center, NY: Bowman, 2010. Print. Leif, John W. “<a href="http://plants.usda.gov/factsheet/pdf/fs_hiod.pdf" target="_blank">Sweet Grass.</a>“ Plant Fact Sheet. United States Department of Agriculture, 09 Apr. 2010. Web. 11 Oct. 2015. Lester, Joan. “Art for Sale: Cultural and Economic Survival.” Enduring Traditions: The Native Peoples of New England. Ed. Laurie Weinstein. Westport, CT: Bergin & Garvey, 1994. 151-67. Print. Phillips, Ruth B. Trading Identities: The Souvenir in Native North American Art from the Northeast, 1700-1900. Seattle: University of Washington, 1998. Print. Porter, Frank W. “<a href="http://books.google.com/books?id=lwOzsVo-FcoC&printsec=frontcover&dq=art+of+native+american+basketry&source=bl&ots=uUf2TVGEEo&sig=qeEefbBEL7HiiDv6AwM07NGLGKA&hl=en&sa=X&ei=nWmBUK_4KanD0AGX7ID4CQ&ved=0CC0Q6AEwAA#v=snippet&q=abenaki&f=false" target="_blank">Native American Basketry.</a>“ The Art of Native American Basketry: A Living Legacy. New York: Greenwood, 1990. 67. Print. ”<a href="http://des.nh.gov/organization/commissioner/pip/factsheets/cp/documents/cp-08.pdf" target="_blank">Threats to Salt Marsh Environments.</a>“ Environmental Fact Sheets. New Hampshire Department of Environmental Services, Aug. 2008. Web. 11 Oct. 2015. ”<a href="http://www.westernabenakibaskets.com/index.html" target="_blank">Western Abenaki Baskets – Home.</a>“ Western Abenaki Baskets. N.p., n.d. Web. 15 Oct. 2012. </div> Creator An entity primarily responsible for making the resource Gould, Sherry Contributor An entity responsible for making contributions to the resource Olivia Whitton, UNH Date A point or period of time associated with an event in the lifecycle of the resource n.d. 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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). Resources <a href="http://tribal.abenakination.com/" target="_blank">Mississquoi Abenaki Tribal Council</a> (VT) <a href="http://www.elnuabenakitribe.org/" target="_blank">Elnu Abenaki Tribe</a> (VT) <a href="http://www.abenakitribe.org/" target="_blank">Nulhegan Abenaki Tribe</a> (VT) <a href="http://koasek-abenaki.com/" target="_blank">Koasek Traditional Band</a> (VT) <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 Sweetgrass Basket by Denise Pouliot Description An account of the resource Basket, Ash Splint and Sweetgrass, Abenaki This basket, by Denise Pouliot, showcases a combination of sweetgrass and ash splint. Behind its deceptively simple yet beautiful design is the story of Abenaki basketmaking tradition. Abenaki basketmaking is more than a hobby, it is a way of life that emphasizes various aspects of Abenaki culture: family and friends, the teaching of the next generation, and sustainability. As an Abenaki basket maker, Denise Pouliot embodies all three. <h4>Apprenticeship</h4> Denise Pouliot is treasurer and member of the <a href="http://www.cowasuck.org/">Cowasuck Band of the Pennacook Abenaki</a> ("Band Council Leaders"). Through their newsletters and educational programs, the band seeks to serve their people while informing the broader public about accurate indigenous history ("Goals Statement."). In 2009, Denise and Paul Pouliot began to learn Abenaki basketmaking under Sherry and Bill Gould (Pouliot, "<a href="http://www.cowasuck.org/aln8bak/2009/issue_03/pdf/09_03.pdf">Basket Apprentice Program</a>" 9). While Denise Pouliot focused on basketmaking with Sherry Gould, Paul Pouliot focused on four aspects of preparing the material: "how to identify black or brown 'basket' ash in the forest, how to prepare and pound the log, split the splint, and to prepare the finished splint for the basket maker" (9). Together, Denise and Paul Pouliot illustrate the communal process of basketmaking (9). There are many steps to preparing a finished basket and each one is as necessary as the next (9). As part of the apprenticeship, Denise Pouliot learned to make various natural splint dyes: Black Walnut Husks - Brown Dye Pokeberries - Fuchsia Blackberries - Light Purple Goldenrod - Light Yellow (Pouliot, "Basket Apprentice Program Continued" 7) <h4>Demonstrations</h4> Denise Pouliot often demonstrates her basketmaking at various events, such as at the <a href="http://www.indianmuseum.org/">Mt. Kearsage Indian Museum</a> and at various craft fairs (Pouliot, "Basket making Activities" 5). At the 2010 Mt. Kearsarge Indian Museum Winter Celebration, "Denise Pouliot had a Christmas tree decoration demonstration with a tree setup with a dozen or so traditionally made ornaments with a large ash tree topping star" ("Mt. Kearsarge Indian Museum" 5). The attendees were able to make their own ornaments to take home, which encouraged them to appreciate the skill and effort required to make a basket (5). These types of events continue the basketmaking tradition while also bringing attention to Abenaki culture. <h4>Collaboration </h4> Like the ash splints of a basket, each individual basket maker is important but their strength is only increased through collaboration with others. As each ash splint is woven together to increase its strength and durability, so too do basket makers collaborate with others to strengthen their bonds and perpetuate Abenaki culture. Denise and Paul Pouliot often collaborate with other Abenaki artisans and have even spoken of creating an Abenaki Artisan Collaborative ("Abenaki Artisan Collaborative."). The collaboration also includes other areas of Abenaki culture. The cover (Shown Below) of the language book,<a href="http://www.cowasuck.org/aln8bak/2010/issue_01/pdf/10_01.pdf"> L8dwaw8gan Wji Abaznodakaw8gan: The Language of Basket Making</a> by Jesse Bruchac, is a photograph of one of Denise Pouliot's baskets who was honored to have it included ("Book Review" 14). Pouliot has also participated in various <a href="http://www.cowasuck.org/aln8bak/2010/issue_02/pdf/10_02.pdf">Abenaki language camps</a> that combine both language and baskets: "As part of the language camp, each afternoon was dedicated to ash splint basket making ("Abenaki Language Camp" 6). The students of the language camp also learned various basket making terms. For example, ida ni aln8ba8dwa means basket making and abaznodaal means a basket made of ash (Bruchac 12). By using basketmaking terms in Abenaki, the language camps combine two aspects of Abenaki culture that were once in danger of being lost. The many Abenaki basket makers and students of language that go to these events make that no longer the case. These language camps accomplish a variety of goals. First, they generate an interest in speaking the Abenaki language (Pouliot, "Abenaki Language Camp" 6). Second, they bring attention to basketmaking as a way of learning a language and illustrate that they are both linked together in Abenaki culture (6). Third, they foster a sense of community amongst those of Abenaki heritage and encourage the younger generations to get excited about their culture (6). As important as it is to make baskets and learn Abenaki, it is far more important to demonstrate the process of basket making and teach the language so as "to pass on these traditions to our next seven generations" ("The Speaker Speaks" 14). Events and demonstrations help to ensure that various Abenaki traditions and the language will not be lost. <h4>Works Cited</h4> "<a href="http://www.cowasuck.org/council.cfm">Band Council Leaders</a>." Cowasuck Band of the Pennacook Abenaki People. Cowass North America, n.d. Web. 3 Feb. 2013. Bruchac, Jesse. "Say That in Abenaki." Aln8bak News Jan-Feb-March. 2010: 12. "<a href="http://www.cowasuck.org/statement.cfm">Goals Statement.</a>" Cowasuck Band of the Pennacook Abenaki People. Cowass North America, n.d. Web. 3 Feb. 2013. Pouliot, Paul. "<a href="http://www.cowasuck.org/aln8bak/2009/issue_04/pdf/09_04.pdf">Abenaki Artisan Collaborative</a>." Aln8bak News Oct-Nov-Dec. 2009: 6. ---. "<a href="http://www.cowasuck.org/aln8bak/2010/issue_02/pdf/10_02.pdf">Abenaki Language Camp</a>." Aln8bak News April-May-June. 2010: 6. ---. "<a href="http://www.cowasuck.org/aln8bak/2009/issue_03/pdf/09_03.pdf">Basket Apprentice Program</a>." Aln8bak News July-Aug-Sept. 2009: 9. ---. "<a href="http://www.cowasuck.org/aln8bak/2009/issue_04/pdf/09_04.pdf">Basket Apprentice Program Continued</a>." Aln8bak News Oct-Nov-Dec. 2009: 7. ---. "<a href="http://www.cowasuck.org/aln8bak/2010/issue_02/pdf/10_02.pdf">Basket Making Activities</a>." Aln8bak News April-May-June. 2010: 5. ---. "<a href="http://www.cowasuck.org/aln8bak/2010/issue_01/pdf/10_01.pdf">Book Review</a>." Aln8bak News Jan-Feb-March. 2010: 14. ---. "<a href="http://www.cowasuck.org/aln8bak/2010/issue_04/10_04.pdf">Mt. Kearsarge Indian Museum</a>." Aln8bak News Oct-Nov-Dec. 2010: 5. ---. "<a href="http://www.cowasuck.org/aln8bak/2009/issue_03/pdf/09_03.pdf">The Speaker Speaks</a>." Aln8bak News July-Aug-Sept. 2009: 14. Photographs by Joshua Trott Creator An entity primarily responsible for making the resource Pouliot, Denise Contributor An entity responsible for making contributions to the resource Rachel Vilandre, UNH Date A point or period of time associated with an event in the lifecycle of the resource n.d. 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-290