12 10 189 https://www.dawnlandvoices.org/collections/files/original/39be5dd84602c9fd9f577e5bd2559052.pdf 068a3f1bda79fdd0af9f2a3a22fc9249 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 (April 1969) 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 1969-04 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-368 https://www.dawnlandvoices.org/collections/files/original/fa189324cc2fa0ef3e1254b34e1e2dba.pdf 70dfebf3001f0ccee56e33c85bc0fcb4 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 (Nov. 1968) 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 1968-11 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. Type The nature or genre of the resource Document Date Created Date of creation of the resource. June 3, 2016 Language A language of the resource English Format The file format, physical medium, or dimensions of the resource pdf Identifier An unambiguous reference to the resource within a given context DV-367 https://www.dawnlandvoices.org/collections/files/original/7ba580cdd12fa5d55b2b95e773a4f58c.pdf 85095b759e09f91e84586c1f871807fa 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 (Sept-Oct 1968) Creator An entity primarily responsible for making the resource ssipsis (Thompson, Eugenia) Date A point or period of time associated with an event in the lifecycle of the resource 1968 09-10 Contributor An entity responsible for making contributions to the resource Siobhan Senier 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 Source A related resource from which the described resource is derived Bowdoin College 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. Format The file format, physical medium, or dimensions of the resource pdf Identifier An unambiguous reference to the resource within a given context DV-366 https://www.dawnlandvoices.org/collections/files/original/876e58e5fbec5a4ac7b9b3cc5ea38066.pdf c8d2684260fdaa41d39d0ec575b5012f 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 (June 1969) 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 1969-06 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-365 https://www.dawnlandvoices.org/collections/files/original/84c738c194c1c877c5054f94a75cab7c.pdf 96f8917ede432a5ee002b0b87db87e26 PDF Text Text Camp Musquash eq Ktotoli Volume 1, issue 13 March 23, 2005 (Geg Ga-dud-ali Ahh-luke) ❖ «► In sid e this issue: T hinkable Q uote 1 P assam aq u od d y 2-4 H istory N ote fro m MLJ 4 D an ce to heal the Earth 5 Native A m erican 6 S p iritu ality L etter fro m the E d itor T ob iq u e P a ssa m a q u od d y w o rd s 8 9 E n glish w o rd s M usic can... 9 A d vertisem en ts 10,14 N ative W isdom 11 A bou t A nim al T otem s 12 T yp es o f Anim al 13 D id You Know? 14 T id bits 14 Energy... 15-17 D ear S tephanie 18-19 N otice to the com m u n ity -’ 7 19 9 Calvin & H ob b es 20 K eq Ktotoli Oluhk is presently serving the In “ Change has considerable psychological impact on the human dian Township people. I edit mind. To the fearful, change is threatening because it means reserve thes right tolibel, su b m ission for that things may get worse. To the hopeful, change is encour taste, clarity, and to fit aging because things may get better. To the confident, available space. Opin change is inspiring because the challenge exists to make things ions or view points m ade by reader write-ins or better.” -King Whitney, J participants are not al r. w ays shared by me. Thinkable Q uote �Page 1 0 Volume 1 issue 13 , ADVERTISEMENTS ADVERTISEMENTS ADVERTISEMENTS Advertisements are welcome from any individual and all departments serving Passamaquoddy people. You can submit your ad(s) to Keq Ktotoli Oluhk? through snail mail or email to the fol lowing address: P.O. Box 692 Princeton, ME 04668 dry2th@yahoo.com R ecoverv/Su pport G rou p In form ation A lanon Edna Sabattus & Taylor Soctomah! Koselomal Meets on Monday night 7:30 pm @ the In dian Township elderly meal site. D o you have a p ositiv e story to share or do you w ork w ith in ou r com m u n ity w h ich has a Meets on Friday night 7:30 pm @ the In p ositiv e in flu e n ce ? write about what you are do dian Township elderly meal site. ing or about the results of an activity or a job com Come support our local meeting groups so we pleted (or in the works). It’difficult for me to be at s all the activities. I would be very happy to share can support you. your stories or results in Keq Ktotoli Oluhk! I can not pay for submissions but can offer you much ap *Recovery w orks if you work it, so work it, preciation for your input! y ou ’ worth it! re Stephanie Bailey NA L o ok in g fo r a m ean in gfu l and k n ow led geab le in teractiv e jou rn ey ? You can take an interactive O pen 10 am —10pm 7 days a week! D elivery available $10.00 o r d e r o r m ore: P eter D ana P oin t $4, L ocal $3, and o ff reserv a tion $5. PH# 796-2728 T antalize y ou r taste buds! trip within Passamaquoddy territory with Land scapes. L egen ds & L a n su a s e o f the Passam aau oddy P eo p le . There are many wonderful pic tures of our people along with legends and much more. I just loved it! You can contact Donald Soc tomah 796-0822 for more information or to pur chase your copy. Come take a trip down memory lane! Since it is not certain you can pick up your new est issu e o f K eq Ktotoli Oluhk at the previously m entioned pu blic locations, I ’ resolved to the hand delivery m ethod again. This is very tim e ve consum ing and I w ould prefer to set up som e type of drop off with fam ilies. For example: My Auntie Elona Muwin (always love you) could b e the d esignated drop off point for her and whom ever m ay stop by her inviting abode. I know her friends and fam ily stop in to visit so this could cover a b ig portion of stops for m e by dropping off m ultiple issu e there! Gas, tim e and finan cial m eans are limited. I w ill leave issu es at the Health Center, the Rec. Center , and Fitness Center otherwise. Call m y hom e #Z96-2280 or em ail dry2th@ yahoo.com . Stephanie Bailey �A bout A nim al T otem s *1 always like finding and reading little things like this. Just makes you think when you find them. Interesting indeed, and I believe Momma Love Juices found this at www.spiritualnetwork.net/totems. H ere’some of what they have: s In earlier days we understood that we were simply a part of the earth. We knew we were only one small part. Now many think humans are the greatest and most important part. But still, we are only a part of the earth, only a part of nature, only a child of Mother, only a part of Spirit. We used to know respect of Nature and killed only what we ate and used only the skins of what we killed and ate. We did not waste lives nor disrespect spirits but honored and thanked them for providing us with life, nourishment, and comfort. In earlier days we gave recognition to the power of the animal spirits by wearing skins, masks, mimicking, singing praise, and prayer to specific animals. We painted the animals on our homes, caves, death chambers, and asked the Spirit to guide us to the animal that we consumed and bless the spirit of the animal we kill for we are a predator in the part of Nature and we honored the spirit of our prey. These acts allowed us to remain linked to the ani mal guides and to accept the power they offer us in lessons, in life, and in death. It reminded us that all animals were our sisters, brothers, and cousins and most importantly our teachers and our friends. It reminded us that we too are animals with spirit. The Natural Power of animal totems has not been lost. They still hold the power and the knowledge we can use. Only we must remember how to be One with Nature and all that is, has been, and will be. Cultures of the past understood the connections. We must not lose this connection now that we are 'cultured'. For what was will always be and all those cultures could not have been wrong. There is a reason that Spirit has put all of us together, has given us so many healing stones, and has given us medicine, for the body and the spirit. We are all one. Using Animal Totems will allow you to see and love the earth better, to know fife better, to know yourself better, and to commune better with Mother and Spirit. You can be healthier and happier physically, mentally, emotionally, and spiritu ally in understanding and honoring your animal totems. Animals come to us because they have a lesson we need to learn a power they are w il l in g to share with a friend. In general, animals remind us that we are part of the earth; that each creature has a place; that each creature has a skill of it's own; that we have instincts given to us from Mother, wis dom born to us that we must awaken. The Animal Totem that comes to you offers you power and wisdom if you will learn to communicate with it, with respect, trust, and understanding. Developing a relationship with a five animal totem takes time, practice, and patience and could be very danger ous. Having an animal totem does not mean that you are to pet the animal or even be with it physi cally. Having an animal totem means that you have lessons to learn and a powerful spiritual friend. Each animal has it's own special power and message, for each animal has a powerful spirit and an inherent skill. Animal Spirits choose a person to be a companion to, a friend to, not the other way around. You cannot think, “ gee, a bear is cute or powerful and I like what it represents so the Bear will be my Animal Totem ” No, the animal will choose you and make itself k n o w n to you. You will . only need to pay attention to discover what your totems are. Mistakenly people often think of ani mals as non-spiritual, uncultured, and less intelligent than humans. Now, ask these questions about your abilities... �Volume 1, issue 13 Page 1 1 Native W isdom *This p ie c e com es a g a in from, N ative W isdom fo r White M inds: D aily R eflection s In sp ired by the N ative P eo p les of the W orld written by Anne W ilson S c h a e f Listen, it ’w orth it: s D ecem b er 6 P O SSE SSIO N S It was our belief that love possessions is a weakness to be overcome. Its appeal is to the material part, and if allowed its way, it will in time disturb one’spiritual balance. Therefore, children must s early learn the beauty of generosity. They are taught to give what they prize most, that they may taste the happiness of giving. Ohiyesa (Charles Eastman) Santee Sioux Writer and Elder The American dream is to have. Very early, we teach our children what is “ theirs” and not to take other people’things. From an early age, we model attachment. The American Indians teach their s children to give up what they love the most. These are two very different systems. It is easy to see how the former system could take advantage of the latter—in terms of things and possessions. And the American Indians are warning us that this way of being in the world will disturb out spiritual balance. Are we people whose spiritual balance has been disturbed? Only we can answer § § Is there som eth in g I have that is m ore im portan t to me than my sp iritu ality ? I f so, I need to take a look. D ecem b er 10 WE HAVE WHAT WE NEED So, I would say right off the bat, that if w e’ going to change, make changes, the first thing that we re have to do is understand discipline. Then being able to apply it to ourselves individually. Because only individually can we change things. We can’go out and tell somebody else what to do. But, t first we have to do it ourselves. Phil Lane, Sr., Yankton Lakota Elder The only person we can change is our self. We hear this again and again from Native Americans. We can t go out and tell somebody else what to do,” The Elders I know are perfectly willing to share their knowledge and information with anyone who is willing to learn and they will never tell anyone what tot do. Out of respect, that is left to the individual. No American Indian Elder would presume to know what another needs. They are experts in sharing the knowledge of the ancestors and the tribe. Their belief that the Creator has placed in each of us what we need to know to live a full, happy, and spiritual life is so deep that they would never presume to assume. Respect for indi viduals and their finding their way is complete. § § It is not only what the E ld ers say, it is a lso the way they say it an d w hat they do with what they say that giv es su ch wisdom. �Volume 1 issue 13 , Page 1 3 T ypes o f A nim al T otem s When discovering totems you must first understand if the totem is a Life Totem, A Journey Totem, or a Message Totem. All totems are powerful but the meaning that the totem brings will vary on your action depending on what type of totem has come to you. Before we go further you must learn what your Life Your Life Long Animal Totem works with you throughout your entire life. They are always there when you need it's powers. Always reminding you of your power and connectivity. You may have only one or a few Life totems. They may become your Life totem at any time. But the primary Life Totem will be our focus at this time. The messages that your Life Totem brings are a hard reminder from Mother. Your Life Totem is always there for you and generally reflects your inner spiritual nature. For example if your Life Totem was a Penguin you would be a person who should be very spiritual since the penguin moves better in water (the symbol of the astral plane - which is were we go when we dream) than it does on land. Being able to leap out of the water (up to six feet) represents the ability of out of body experiences. It is also important to understand which type of penguin is your animal totem since some have addi tional characteristics that are important to consider. A Journey Animal Totem reflects a period of time. Not just a day but weeks, months, or maybe a year the time it takes you to walk the path that the Animal Totem is reminding or guiding you on. During this journey you will find that this animal is always showing up in your life or that several animal to tems will appear in your life all to guide you on the path. When you find two or three animals all of a sudden making an appearance and their nature all has the same basis then you have found the basis of your path. The difference between the Journey Animal Totem and the Message Animal Totem is a period of time. A Message animal Totem will bring itself to you quickly and impartially where a Journey Ani mal Totem will slip in and out of your life over the course of a period. A Message Animal Totem usually is bringing you a self-growth or spiritual message - like a wake up call or slap in the face. It will usually be a very unusual experience making it very powerful at that time, with great impact. ■ ,r ft* A Shadow Animal Totem are those totems that test us. They have great powerful us but will put us through tests before they will let their power work with and for us, instead of against us. In all of nature there is prey and predator. In the spiritual or Shadow World there is the same. A Shadow Animal Totem is one that initially you fear. The Shadow Totem often represents inner fears that you must overcome. You may have even been attracted by the animal; a very vivid test to see if you are ready to accept the power of the animal totem. Until you face the fears of the Shadow Animal Totem it's powers will work against you, not letting you soar high. When you overcome the fear of the Shadow Animal Totem you bring it into the Light World as your Spirit animal totem and they become one of your most powerful Animal Totems. �Page 1 4 Volume 1 issue 13 , Tidbits D id You Know? You gain strength, experience and confidence by every experi ence where you really stop to look fear in the face. You must do the thing you cannot do. Eleanor Roosevelt The term "m edicine" as it is u sed in the term Medicine W heel refers to a healing, a teaching, an enlightening, spiritual energy. A M edicine W heel can best be de scribed as a mirror within w hich everything is reflected. The M edicine W heel encom passes the Four Directions, Let yourself really hear, really Four Winds, Four Grandfathers, Four Elements (earth, feel, really see. Let yourself be fire, air, water), four races of p eop le in the human family a human being. Only when you (Black, White, Red & Yellow). W e the people have four are real with yourself can you aspects to our nature, four major realms of human exis find the right path in fife. tence. Tom Luian North — the physical realm Emotional sickness is avoiding East — the realm of know ledge & enlightenment reality at any cost. Emotional health is facing reality at any South — the spiritual realm cost. M. Scott Peck W est — the realm of introspective thought We do not have to visit a mad- • The Passam aquoddy Tribe Joint Council account has house to find disordered minds; been frozen as reported in the Q u od d y Tides March 15, our planet is the mental institu 2005. tion of the universe. # The gov.. It. gov., and council receive "honorarium s" for Johann Wolfgang von Goethe holdin g seat in tribal government. To sin by silence when we . Gov., It. gov., and council receive clothing allowances. should protest m akes cow- • That governor N ew ell has been spen ding really late nights, all alone, in the Tribal office for several months. *1 ards out o f men. E lla Wilcox think this should be stopped. That according to the last tribal audit, tribal records can be distorted and inaccurate. *xvhich means they get changed! ADVERTISEMENTS • * •> ' *« xs> ADVERTISEMENTS % # •* * * * ADVERTISEMENTS DOGGIE STYLE Does your furry friend need a little attention but you find the pampering too tiring? Leave it to me, Bridgette Newell. I can o ffe r your pup these wonderful treats: shampoo, conditioner, trimming, nail clipping (maybe), and a milk bone with every visit! Come on in and treat your dog or puppy to “ doggie style"! Ph#796-2020 call for your furry friends appointment today! KNIT WITZ H and m ade knitted scarves. Yarn types: 1. Fun fur 4. M ohair 2. Boa 5. C henille 3. E yelash 6. W ool C all 796-2020 for m ore inform ation or to place an order. R easonable prices and very friendly service. L o ok in g fo r old p ictu re s or ob itu a ries o f our P a ssa m a q u od d y relation s or Passamaq u o d d y veterans. I’ w orking with Donald m Soctom ah on a gen ealogy project for our people. I w ill be extrem ely careful w ith photos and return them promptly. I’ lookin g forw ard to hearing m from you. C all m y hom e at 796-5404. Q Thank you. T heresa D ow ning________________ .O . �Volume 1, issue 13 Page 1 5 ENERGY: F O SSIL FUELS *This w as em a iled to m e from my friend, Vera Francis. I w as very p le a se d to read this be cau se I am a ga in st the LNG fo r the m ost c r u c ia l fa ct that it d oes not represent ou r cu l tu ral g r o u p in anyway! It w ill only resu lt in lo n g term trou ble fo r us. T his is a pretty new developm ent an d It ’funny how they m ake it a p p e a r to be fla w le ss on ra d io a n d the web. s R igh t now, som e are d ro o lin g but when som e o f o u r la n d s are co n tro lle d by non natives with this LNG p la n t a n d it b eg in s to sp re a d like a b a d rash, w hich the ik olisom an h as al ways b rou gh t in som e aspect, w e’ be fig h tin g a w hole new battle a n d th ere’ already so ll s many issu es we sh ou ld be addressing. We have en ou gh on o u r p la te s with a ll the corru p tion a n d abu se o u r p e o p le are g o in g through. I hope you fin d this inform ationenlightening: Indigenous peoples in the United States, Canada and the Americas have experienced systematic and repeated violations by oil, gas, and mining industries infringing on our inherent right to protect our traditional lands and our treaty rights. These industries violate our human rights and create unconscionable destruction to traditional territories that have sustained us for time immemorial. Oil and gas developments are neither sustainable nor renewable. INFORMATIONAL SH E ET NO. 1: BR IEFIN G PAPER And Impacts to Indigenous Peoples Americas hold valuable land and water resources that have long been exploited by The provincial, state and federal governments and by corporations trying to meet the energy needs of an industrialized world. Indigenous peoples have disproportionately suffered impacts due to the production and use of energy resources - coal mining, uranium mining, oil and gas extraction, coal bed methane, nuclear power and hydropower development - yet are among those who benefit least from these energy developments. Indigenous peoples face inequity over the control of, and access to, sustainable energy and energy services. Territories where Indigenous peoples live are resource rich and serve as the base from which governments and corporations extract wealth yet Statement of Fact on Energy Policy and its Impact to Indigenous Communities of North America Indigenous peoples in Canada, the United States and throughout the Americas are areas where the most severe form of poverty exists. FACTS ON THE IM PACTS OF FO SSIL FUELS Fossil fuels supply over 80% of the w orlds energy needs. All fossil fuels, whether solid, liquid, or gas, are the result of organic plant materials being covered by successive layers of sediment over the course of millions of years. Human consumption of oil, gas, coal bed methane and coal (fossil fuels) increases the production of greenhouse gases - carbon dioxide (C02) that is a major cause of climate change, global warming and changes in weather patterns. Oil drilling and related activities fragment the landscape, leading to increased symptoms of neo colonization, development, and deforestation. It also pollutes the land and water causing irrepara ble damage to fragile ecosystems. The mining and drilling of coal, oil, gas, and other minerals result in substantial local environmental consequences. This includes severe degradation of air, forests, watersheds, rivers, oceans, fisheries, agricultural lands and biodiversity. Cultural impacts of fossil fuel development include the loss of access to traditional foods, the forced removal of people, land appropriation, the destruction of sacred and historical significant areas, the breakdown of Indige nous social systems, and violence against women and children. Fossil fuel development in these ar eas results in the accelerated loss of biodiversity, traditional knowledge, and ultimately in ethnocide and genocide. (Continued on page 16) �Volume 1, issue 13 Page 16 (Continuedfrom page 15) Coal burnt to generate electricity produces toxic material and acid rain that severely pollutes the air, soil and water. It also releases mercury into our lakes where it contaminates our fish, tradi tional crops, wild rice, other aquatic fife and traditional food systems. The burning of fossil fuels for energy is a major source of air pollution, contributing in particular to acid rain and the greenhouse effect contributing to climate change and extreme weather events. Coal is the single largest source of electricity in the United States. Coal-fired power plants provide fifty-three percent of the electricity used in the United States. The United States contains some of the largest coal deposits in the world. Coal is the United States most abundant fossil fuel. Coal deposits are found in 38 of the 50 states of the United States as well as on several Indigenous territories, for example, the Navajo (Dine1 and Crow territories. Coal mining on Indigenous lands ) in the United States causes environmental and human rights violations. Coal mining in the Hopi and the Navajo territories has forced Navajo and some Hopi Indigenous peoples to be relocated, to leave homelands that have sustained them for generations. Coal mining operations cause the dis placement of communities, destruction of natural habitat, disruption of sacred sites, water depletion from surface, subsurface and aquifers, as well as the diversion of water away from our communities. Several Indigenous Peoples are also being approached to develop projects for the production of coal bed methane gas, which is associated with additional, long-term groundwater depletion and con tamination problems. Oil companies continue to seek development within Indigenous peoples1 territories and within bio logical regions that sustain Indigenous peoples. In the United States arctic region, the Arctic Na tional Wildlife Refuge, home to the Gwich'in peoples and the porcupine caribou herd, is threatened with oil development. Oil drilling and development of a petroleum industrial infrastructure within the pristine and fragile arctic ecosystem would devastate the calving grounds of the caribou and the lives of the Gwich'in. Gwich'in peoples1 relationship with the caribou is beyond food subsistence. The relationship is both cultural and spiritual as well. UNITED STATES The United States is home to 4% of the world's population, yet consumes 26% of the world's energy. The United States is currently the largest energy market in the world and is right behind Canada when it comes to per capita consumption. The United States uses about 17 million barrels of oil eve ryday, fossil fuels account for nearly 80% of United States energy, with natural gas, a third form of fossil fuel, accounting for roughly 23% of the United States energy usage. It takes the equivalent of 7 gallons of gasoline per day for every man woman and child to keep this country running at its cur rent pace. The United States consumes one quarter of the w orld s total oil production, but controls a mere 3 percent of known oil reserves. Oil comprises about 40 percent of the energy Americans consume and 97 percent of U.S. transportation fuels. The United States Energy Plan proposes 1,300-1,900 new power plants, 38,000miles of new gas pipelines, consider new nuclear-power plants, build New refineries and open new areas to oil explo ration. Almost all of these power plants generate electricity by using fossil or nuclear fuels to heat water to produce the steam that spins the generators. While the exploration for new sources of fossil fuel, particularly natural gas, is currently underway, the availability of both water and water rights may actually be the key And limiting factor in the operation of new energy generation plants. CANADA Canadians consume more energy per capita than any other country. Canadians use more total en(Continued on page 1 ) 7 �Volume 1, issue 13 Page 17 ergy than the 700 million people of Africa. Canadians are the third-largest per capita producers of greenhouse gases in the world. Each year the Alberta (Canada) Energy and Utilities Board proc esses more than 20,000 applications for new wells, pipelines and gas plants. Canada's greenhouse gas emissions are increasing. Energy consumption grew about 13 per cent between 1990 and 1998, while emissions rose at a rate of 1.5 per cent annually, 17 per cent since 1990. Canada^ energy plan proposes to expand oil and gas production, particularly in the Alberta oil sands. The primary source of climate changing emissions is the burning of fossil fuels- oil, gas, and coal. Canada's emissions have risen 15 percent due to increased oil and gas production and increased coal-fired electricity production. The Alberta Tar Sands refinery (which produces 150,000 barrels of oil a day) releases the same amount of C02 per year as 1.35 million new cars. Alberta Canada currently supplies more than 12 percent of American natural gas use. New pipelines designed to carry Canadian power south to United States markets are in all stages of development across the western boreal region from Alaska, the Yukon and Northwest Territories to British Columbia, Alberta and Saskatchewan. Very few, if any, of these projects will be assessed for their social and cultural costs or their cumula tive environmental and health impacts, which would cause critical fragmentation of the boreal for est, disruption to Indigenous cultural life-ways and the production of greenhouse gases. The social, ecological and cultural risks involved in a Canadian-United States northern oil and gas pipeline are huge. Alaska's North Slope holds an estimated 35 trillion cubic feet of known reserves. The Mackenzie Delta holds about nine trillion cubic feet. The exploration potential is even larger, with an estimated 65 trillion cubic feet waiting to be discovered in Alaska and a similar volume in the Northwest Territories of Canada. Athabascan tribal members are concerned about mega pipeline developments linking Arctic gas along the Mackenzie Valley from the Beaufort Sea to Al berta, Canada. This development is planned by some of the largest energy companies in the world. The Lubicon Lake Cree are an Indigenous peoples living deep in the boreal forest zone of Canada's Alberta province that have been living for decades with the impacts of oil and gas drilling on their traditional lands. Like other Indigenous peoples across the Americas, the Lubicon Cree have been battling for years to receive recognition of their land rights and compensation for stolen wealth and environmental damage. They have struggled to halt and reduce the rapid pace of exploration and excessive destruction by roads and pipelines. The traditional homelands of the Lubicon Cree, near Peace River, Canada are now surrounded by 1,000 oil and gas wells. Historically, energy develop ment activities in Indigenous communities have been based upon western values of monetary profit to raise gross domestic product at the expense of the rights of Indigenous peoples and the recogni life tion of our basic human rights. Indigenous values teach us that money cannot fully compensate for cultural losses, losses of traditional lands, debilitating illnesses, death, impure water, threats to long-term food security, or diminished economic autonomy...* *What do you w ant P a ssa m a q u od d y to represent? An LNG fa cility w ill have an effect on ou r name. Think abou t it, what d o we treasure? It h a s n o tin g to d o with b ein g tired o f the white m an h av in g control. LNG w ill only g iv e white m a n s treasure...MONEY. S am i motuweyu. 1t �Volume 1, issue 13 Page 1 8 D ear Steph an ie D ear Stephanie: I am honored that you would mention me in your news letter and I want to thank you. It is a pleasure and my joy to love you and honor you as a woman. You are bright, intel ligent and witty. You are a good Mother, Auntie, Sister, Daughter and valuable member of the Passamaquoddy Tribe. You certainly do not need me or anyone else to edit or assist you with your news letter. Under the first amendment of the United States Constitution, you have the right to freedom of speech. Since we do not have a valid constitution, (except when it benefits those in power) this is what protects us. I do not always agree with some of the articles that are submitted to your news letter, however, I believe that it is your right and the right of those who do submit articles, to that freedom. I only hope and pray that those who truly want to be heard, start signing there submis sions. It would make things a lot easier on you. I believe that we will see change sooner than we think. Soon, we will have to go back to taking care of each other and none of the negative entities will survive. We are ALL good people and we will survive, no matter what. I am proud to have you in my circle. You have awakened many sleeping spirits. I love you, with all my heart. Signed: M om m a Love Juices, aka: L in da J. M eader D ear M om m a Love J u ices: Kci Woliwon, for all your loving words, stop it (hehe). I really appre ciate your signed letter and encouraging/inspirational words. It is the voice and action of our people that will reign over the wrongs since it is clear that council can’get together and take over to de t mand answers and financial reports. Who better to ask if our money is being expended inappropri ately (as it is) then the people themselves! Let everyone know that works here that they are work ing for us (since every dollar that gets here is for each of us) and explain that since this is the case the people have a right to know who’ working for them and what we are paying for their service. s For an example, maybe we don’feel the tribal governor is worth $75,000 a year (if he were making t this small amount) hehe. S teph an ie D ear Stephanie: I have recently noticed three new Envoy’riding around Indian Township. Two s have the last names of the governor’w ife’ sons (also known as the Envoy convoy). The other one s s has “ Sakom”on the license plate. When I had seen the governor driving this vehicle I began to think about the word “ Sakom ”and it occurred to me that governor Newell is not worthy of the Pas, samaquoddy title of Sakom. There is a difference between the governor, and a Passamaquoddy Sa kom. All you need to do to be governor is he and cheat and get elected. To be Sakom you need to really be a leader for the people, all the people. To be respectful of all and treat others the way you wish to be treated. You need to be a leader by example and you need to be honest and honorable. So maybe he should put “ Gov” “ or The Gov” his plate instead. That’ a ll it’there for anyway, is recognition. on s s A Sakom doesn’use his power to hurt someone because their view is different. It is an insult to our t ancestors for him to use “ Sakom ” Maybe he should put “ Gov” his plate... Signed: A V oting . Ex on P assam aqu od d y D ear Voting: I understand what you mean. I truly believe that since we have decided to attach a money value on elected positions it has taken the honor out of the positions. I wonder how many people would hold a seat for their people if there were no money attached to them. I know governor Newell w ouldn’be there because he said he would not do this job without pay. I truly hope we can t put honor back into the Sakom position and I think if he wants it on his car then so be it. I think of Michael Jackson calling himself the King of Pop music. He gave the title to himself not the people and the plate will get dirty. A dirty (wanna be) Sakom. Steph an ie D ear Stephanie, There was nothing for the children during spring break. W hat’up? The Boys & s ( Dear Stephanie continued on page 1 ) 6 �Volume 1, issue 13 Page 1 9 Girls Coordinator should be ashamed of himself. I hear he gets $18.00 an hour. For what? He has n’done a thing for our kids. The Boys and Girls Chairperson and Committee should not let this t happen. The person in charge needs to do som ething. T his is wrong! He double dipping. He is stea lin g from our children. Sign ed: W hat’ g o in g on? s D ear W hat’ g o in g on: I have no idea what the Boys and Girls Club (B&GC) is doing. I s know they have dances but they haven’advertised through me since the Halloween dance t in October, and I’ sure I only got that ad because one of the volunteers for the B&GC m asked me to. Other than that your guess is as good as mine. The Wonahkik program has been doing wonderful (meaningful) things with our children and I want to say, BRAVO, to them and I’ glad the winter camp out was, once again, a great success! Maybe the B&GC m could use a little more help or maybe they’ gotten caught up with the sick cycle here? ve Who knows I’ been getting real dizzy lately. S tep h an ie ve NOTICE TO THE COMMUNITY “ Wildland Fire Fighting Training” (S130&S190) will be available April 2005 Anyone interested in receiving training, please contact the Forestry Office @ 796-5100 and give your name and number. **Serious Inquiries Only Requirements: Must complete S 130 & S 190 Training, Pass a Drug Test & Physical Pass required PAK Test �Volume 1, issue 13 Page 2 P a ssa m a q u od d y H istory: K m iqitah su ltipon (Ga-me-gwee-da-ha-zul-dee-bun) INDIANS OF AROOSTOOK Sitting before a fire about eight miles from Fort Fairfield, an old Indian sat trimming his bas ket weavers. It was only a few years after 1900, but the Indian was talking of times he recalled nearly 100 years earlier. Born in 1797, he was now over 100 years old. He recalled: ‘ When my father and I hunted and fished, we used to go all through the eastern part of Maine and up into Canada and across to New Brunswick. We did not care where we went as long as the hunting and fishing were good. Then when winter came, we got enough deer and moose to last us through the deepest snows, and we would go hack to the southern part and wait for spring. Those were the days that made us strong and well and healthy... I was happy with my father when we hunted and fished. The laws you white men make keep us huddled over the fire and working with our hands. We must do it to get enough to eat. The law will not let us seek the deer and fish that we want except for two or three months in a year. So I work at the campfire and then sell my baskets and axe handles. That is not what I call happiness. The white men do not know what the Indian knows. We want no houses in place of our tepees. What good are the cities against the great forests? What use is all the noise and bustle against the calm and peace of the woods? There is the happiness for us. We are willing the white men shall have what they want. We shall never bother them in their cities, but why can t they let us have the woods? No, they drive us further and further away-and we go and want nothing but to be left free, and then com the white men again and say we shall not do this and we shall not do that, and laws are made that are unfair to the Indian. The Great Father gave the Indians the woods and the streams, and the white men have taken them away. It is not right to the Indian. The Great Father knows it is not right. ” Very early in the 1800’ one writer talked about Aroostook County as land “ s, still in posses sion of the Indians . Another states that Houlton (which was settled in 1805) was surrounded by Indians” It was early in the 1800’that Irish settlers at Houlton met Newell Bear as a young child . s at the camp of his father. And throughout the century, Newell Bear and many other Indians showed up in the records of settlers in towns across Aroostook. Since Aroostook is part of the St. John River Valley, we can be certain that the most of the Indians here were St. John River Indians, also called Maliseets. There is evidence that these Indians were in Aroostook from thousands of years ago, through the Colonial period, and into modern times. Archaeologists have found not only ancient stone tools, but also European trade goods and recent Indian campsites from the 1800’and 1900’ s s. All during the wars of the 1700 s, their river, the St. John, had been used as a major route to Quebec, but most travelers did not go through northern Maine. The main route to Quebec went up the St. John River and north from Madawaska by way of the Madawaska River. For this reason, very few Europeans ever came to Aroostook until the 1800’ And, for this reason, there are very s. few records of Indians in Aroostook County. Like the northern part of the Penobscot River, the northern parts of the St. John in Aroostook were mainly hunting areas. Like the Penobscot villages, the main villages of the Maliseet were also on the main part of the river, (the present city of St. John), and Meductic, and near Edmundston. All of these spots are now in Canada, but there were times when Edmundston was thought to be part of the United States, before the present boundary was drawn. When the bound(History continued on page 3 ) �Page 20 Volume 1 issue 13 , Calvin & Hobbes I CLEANED A D CUED Y 'O. N Op BICYCLE, OLNSH. TOT Do Y SA 1 TAKE CO Y SoME TIME A D N 00000" H L YU L A N EP O E R H W T RIDE IT ? O O ffr PJE 601 the BIKE, CALVIN. it s NOT GOING ANYWHERE . I CAN FEEL \TS GOING TO TH O RW ME ! G E T READY TO YANK JU R L X W N C MI ST E A , O A r c GOT YOU. RELAY?/ m U IN U E A D N S RD N U A M D/ NR E I’ AS GOOD M AS DEAD! T PUSH BACK ON YES, WEIL, THE PEDALS, TH T WAS A THAIS YOUR F N T AK U ! HNS B A E OK1 R K, 1 FOR THE L ESSO / N IT W E L S HE S OT F! TH TRKK TO BALANCING IS E TO H Y A LITTLE REWARD AE IW T\M £N . JUST PEDAL SLOWLY., I'M HOLDING THE BIKE, SO YOU WONT FALi,./— — rn v sT you r r hardly ------ Y U L LEV GO O 'L m ISA Y U , OR FATHER! m 40, WELL SEE H W VlttNSS O KHGW Y J! » THE B'iKE W A , F R S',K HT O YEARS?' W E HN A E GOIN R S! W LL U C M A NH M INTO THE (E IONOSPHERE! m* LOOK CALVIN, YO 'V GOT TO U E RELAX A UTILE. M BALANCE y« be Better e ychre loose. il I CANT HELP 11/ IMMINENT DEATH MALES ME TENSE.' I AMV W DV / tN NEED A GCAL, Mi GOAL IS CONCENTRATE TO DISMANTLE ON YOUR GOAL. THIS BICYCLE A D NWL N o k . thats T not a good I ^ L- jl E E Y PIKE YR T AOIFVLM O T C U T Y SO O NR IT CAN MEYER. BE REBUILT• ' *Stephanie Bailey, POB 692, P rinceton , ME 04668. Phone-796-2280 email: dry2th@ yahoo.com *D onations to h elp con tin u e K eg K totoli O luhk w ou ld be greatly appreciated! w a i IM o\m m rr/ �March, 22,2005 We, the undersigned adult voting members o f the Passamaquoddy Tribe at Indian Township, herby request that the Indian Township Tribal Council schedule and hold a Special Council Meeting on Friday, March 25,2005 at 9 a.m. for the following agenda: 1. ) Presentation o f Petition 2. ) Review o f petition by an impartial person. 3. ) Governors Administrative Authority Indian Township Tribal Council Members: Dennis Tomah Sr. Joseph Socobasin Lt. Gov. �Tribal Governor R obert N ew ell, Sr. Jbtdtai ‘ Cewnstrip Lt. Governor Joseph S ocobasin Legislative Rep. F red M oore, H I Bx31Pin to ,Mim068T (8)7628 o 8, r ce n a , 46, at 27 9-31 Tribal Council: E lizabeth N eptune Ernest Neptune Dana Newell W iirtam N ich olas R ich ard Sabattu s D en nis Tom ah Sr, March 22, 2005 Members of Council Indian Township Tribal Government Members of Council, As elected Tribal Governor, I am responsible for the chairing of meetings. Under our Constitution, Section 2, the Powers of Sakom, t"the Sakom of each reservation shall have the right and responsibility to chair all meetings of the Council of that reservation...," therefore, I will determine when to have a meeting. The Friday request is Good Friday and the Clerk is not available, further we are not going to allow dissidents to carry out coup attempts on this religious day. It is irresponsible and unacceptable for the Council to be attemptinc to circumvent our process to hold special meetings. We are currently undertaking efforts to reconcile past financial problems and budgets and I recommend we continue with the normal process to accomplish our ^^3 ccti ves . — m _tOathe to sit by idly while there is an active coup to overthrow my administrative authority. There is a process to accomplish the objective to overthrow me, it's called recall petition. THAT IS THE ONLTf WAY TO REMOVE THE ELECTED TRIBAL GOVERNOR, YOU CANNOT RESTRICT SAKOM POWERS THAT ARE PROMULGATED IN OUR TRIBAL LAWS AND ARE INHERENT AS POWERS GIVEN BY THE PEOPLE. Sincerely, Chief Robert Newell, Indian Township Tribal Government Cc: petitioning tribal members: Chad Sockabasin, Becky Soctomah, Samuel Sockabasin, Lucy Nicholas, Stephanie Bailey, Orenda Sabattis Linda Meader, Andrea Hanson �March 23,2005 Governor Newell, Allow us to enlighten you.. .Section 2, o f our constitution, which you so eloquently quote, also says under Powers o f the Governor “ whenever a Sakom is unable to serve due to incapacity or a conflict of interest, the Lieutenant o f the same reservation shall act in his or her place and exercise all powers and responsibilities vested by this constitution in the sakom.”We have done everything according to the constitution. We understand that this is a difficult position for any o f us but we will no longer be bullied or intimidated by you. Monies are gone, monies are in question, the Tribes assets are frozen, we are on the brink o f bankruptcy...what did you expect us to do???? Sorry to say that we are not a “ coup” are we concerned tribal members who want and deserve answers. We have had our civil rights violated by you and your employees. Refusing to accept and post a Special Meeting request, signed by EVERY Tribal Council Member, is a blatant disrespect for all o f the people. We have experienced some MAJOR civil rights violations. Article IV. Individual Rights Section 1 Civil Rights . The Tribe, in exercising its powers o f self-government, shall not: (a) make or enforce any law prohibiting the free exercise o f religion, or abridging the freedom o f speech, or the press, or the right o f the people to peaceably to assemble and to petition for a redress of grievances; As far as your comments about Good Friday, you have always been open and operational on this day. We meant no disrespect, but instead we know that goodness will always prevail over evil, and we believe that the Creator would give us strength on this holy day. There are NO plans in place, to take over the Tribal Government Building. We remain peaceful and pray for those less fortunate. “ Petitioning Tribal Members” HAGAR THE HORRIBLE by Chris Browne �Volume 1 issue 13 , Page 3 (History continuedfrom page 2) ary was fixed in 1842, it did not stop the Maliseets from crossing back and forth from their villages to their hunting and camping areas. After all, they had been promised their traditional right to cross the border freely in the Jay Treaty in 1796. We know that Maliseets never signed away any of their land in New Brunswick, except for a few small pieces. Perhaps one reason they were so willing to share with the Loyalists was that they knew they still had their hunting territories in northern Maine and New Brunswick. In fact, the Maliseets continued to travel freely across this hunting territory all through the 1800’ It is known s. that certain Maliseet families from New Brunswick used the Black River, Fish River, and Allagash River in Aroostook County as their hunting territories in the 1800’ It is known that several Mal s. iseet families left New Brunswick in the 1870’ to settle at Moosehead Lake in Maine. They trav s eled by way of the Allagash. It is also known that many Indians from Aroostook would show up from time to time on census lists at Maliseet villages in New Brunswick during the 1800’ And oth s. ers from New Brunswick would show up on Aroostook County census fists as well. During the 1800 s, vast amounts of land were cleared by farmers and lumbermen in Aroostook County. Potato farming and lumbering had begun and towns such as Houlton, Presque Isle, and Caribou began to spring up. In New Brunswick the British government had reserved small pieces of land for the Maliseets along the St. John River where they usually camped. But in Aroostook no such reservations were set up by the Americans, even though Indians continued to five on some of their traditional campsites here long after towns were started. For instance, the band of Indians living in Houlton was there long before the settlers came. But no land was ever reserved for them. During this same century, the rights of Indians in Aroostook were being ignored. The Procla mation of 1763, promising that Europeans would not disturb Indian hunting territories, was ig nored. This was because the Proclamation had been made by England and not by the United States. All the promises made by the Americans during the Revolution of Micmacs and Maliseets had been forgotten. Never once did the Maliseets sign a treaty giving up their hunting territory in Aroostook. But, never once did any settlers pay any Indians for lands taken. Slowly throughout the century Indian hunting and fishing rights in Aroostook were taken away. It was this that disturbed Newell Bear the most. In addition, border crossing rights, as promised in the Jay Treaty, were soon forgotten by both Canada and the United States. Both governments made different laws which prevented free border crossing for Indians. One of these laws made Indians pay duty even though the Jay Treaty promised they would not have to do so. But, Indians here still said that they had the right to cross the border freely. They said it was their aboriginal right - that it was not given to them by the Jay Treaty or any other law. (This is why they still call themselves “ North Americans” not Canadians or Americans.) As early as 1870, the Indians were becoming worried about the border crossing laws. In that year a letter was sent to the Passamaquoddies, signed by a Maliseet and some Mohawks. It said ‘ boundary fine should exist between us Indian Brethren, not any duties, taxes or customs ...no should be levied on us” . And, finally, just because Aroostook Indians never signed a treaty and never reserved any lands for themselves, they have never been recognized as Indians. They never received any of the services that reservation Indians received from the State. They had to pay for hunting and fishing licenses, taxes, health care, and so on. For most of them, welfare became a way of fife, just as it had for Indians on reservations. All in all, they soon came to be treated as unwanted strangers in their own land. From the earliest settlers in Aroostook, we know that Micmacs were living there, too, even though it was Maliseet territory. It is quite possible that many of these Micmacs had just stayed in this area after helping the Americans in the Revolution. After all, the Americans had promised to look after them, too. And, having helped the Americans, they knew they would not be welcomed back to their own land (British territory) after the war. No matter when they came, it is clear that Micmacs have lived in Aroostook at least since the 1700’ , and it is clear that the Americans have s <History rnntimipd nn page 4) �Volume 1, issue 13 Page 4 (History continuedfrom page 3) . not lived up to promises made to them, either. In the early 1900’ the potato and lumbering industries in Aroostook County began to grow s, into large industries, and laborers were needed. For the Micmacs and Maliseets, it meant a sure income. Many still hunted and trapped as they had for generations. But on the whole, most were settled in towns such as Presque Isle and Houlton. Most still made baskets, moccasins, axe handles and snowshoes. But now it was not for their own use. With hunting and fishing limited to certain times of the year they needed to sell these goods in order to feed their families. Today many of the descendants of the early Micmacs and Maliseets in Aroostook still live there. Many more have come in this century from New Brunswick and Nova Scotia to work on the farms and in the woods. Now there are also Passamaquoddies, Penobscots, and members of several other tribes totaling almost 1600 Indians in Aroostook County. Every year, during the fall, many more Micmacs and Maliseets come from Canada just to work on the potato harvest. They are called migrant workers. Even though the Maliseets never signed away any of their land in Aroostook County, there is not one piece of land in Aroostook that is recognized as Indian land. And, until recently, the Aroostook Indians were not given rightful recognition, and were considered to be “ off-reservation” Indians; this has created many problems for them. Because the Aroostook Indians have lost all their land and rights, many of them have lived in poverty for generations. They are unable to fish and hunt freely. It is impossible to make a living entirely off the skills of their ancestors, even though many still do make baskets, axe handles and snowshoes. Lumbering is now done mainly by machines, and work in the potato industry is only seasonal. Unemployment is high. Even in 1975, as many as 80% of the Aroostook Indians were out of work. Other problems have included poor housing, poor health care, and a high drop-out rate in schools. *This history w as b rou gh t to you from a p o rtio n o f an u n dated docu m en t titled, MAINE IN DIANS, B rie f Sum m ary: “ The P eople o f the E arly D aw n ” P rep a red by the P lea sa n t Point . b ilin gu a l p ro gra m : title VII. A Note F rom MLJ (Momma L ove Juices) As promised, this edition deals with Self-awareness, and Civhat we can do to become better peo ple. Walking the good Red Road. Becoming aware of who we are and connecting with the strengths th a t w e possess as individuals, as well as, the strength w e give to our community. Together we can conquer anything, divided, we will fall. From my own personal experiences, the three entities I need to be constantly in tune with are, body, mind and spirit. We feed our bodies everyday, three times a day. We feed our minds with any ,- a t ^ j ^ contact we have with each other. Too many of us have forgot to feed our spirits. It is essential. 6 "^^•C Becoming connected with all of life, earth, sun, moon, wind, four-legged, the winged...provides me with food for my soul, a flourishing spirit. Daily prayer, smudging, and walking in the light are the things that keep me balanced. I believe we are here to love, to be loved and to spend our lives spread ing the love. What greater gift or legacy could one leave? I am grateful for every aspect of my life. My children, my family (biological and extended) my people, are what moves me to become a better person. I have submitted several articles that I found to b both interesting and thought provoking. May the Creator bless each and everyone of you. And may you have the desire and fortitude to stand up for who you are and what you believe. © Respectfully submitted: Linda J Meader . �Volume 1, issue 13 Page 5 D ance to H eal th e E arth *This p ie ce was submitted by Momma Love Juices. I love it when I read it because I love to w iggle and dance around. What a n ice way to m ake our everyday dancing m ore special! K ci Woliwon for this great addition to this issue! H ere it is: Dance to H eal the Earth by Dee Smith Whenever you dance, wherever you dance, dance' to heal the earth! Dancing is power. Dancing is prayer. Some say that all is dance. Maybe. N ow there's a big dance coming, a dance to heal the earth. If you're reading this, you're probably part o f it. Y ou take part whenever you do whatever you do to help heal the earth. When you recycle. When you choose to show love, to fight for justice, to bring healing, to bring out what is good in others. When you avoid cruelty and dishonesty and waste. When you are outraged. When you speak out. When you give. When you consider the generations to come. When you protest to the oppressors and encourage those who feel the cutting edge o f injustice. And, o f course, when you dance. There is a tree that all the proph ets see, and whenever you let your love show, you make the flowers grow. Soon this dance will be done in a big way, in the old way, on sacred ground. All living things will take part. If you want to, you can take part. N o one is twisting your arm. You can stop any time you need to, and start up again whenever you're ready. If you've read this far, you probably know what I'm talking about. You've proba bly been doing it in one way or another for a g o o d while. Soon will be the time to make no bones about it! Cut loose! Anytime you dance, anywhere, whether at a party or in church, dance to heal the earth! Let your feet beat a healing rhythm into the earth. Let your feet beat a strengthening rhythm for those who struggle the hardest. Let your feet beat a hfe-giving rhythm for all peoples, regardless o f race or national boundary, regardless o f whether we're human or whether we're the trees, the air, the fish, the birds, the buffalo, the bear, the crow. We com e out o f hiding, we com e back from the dead, and we dance, and our dance is a prayer, and our songs and our rhythms and our breath give life. Is the music they're playing some mindless jingle? Never mind, as long as it's not bad music, and you can dance to the beat! Make your own words, and make the words a prayer. A prayer for the end o f exploitation, a prayer for the end o f lies, a prayer for healing, for justice, for life. Remember your prayer-song, feed it and let it get strong and pass it along. Dance and pray, whenever you dance, dance to heal the earth. Have you seen anything? Wear it out! Make it so that all can see what you see! Take a white T-shirt and mark it with your dreams. Is there anything you'd like to tell the world? Take your shirt and mark it with your song! This is the way it has been done, so you can do it too. Use any color except black (there are reasons for that that will becom e clearer later), and you'll probably find that a loose, pure cotton tee is m ost comfortable for dancing in. Cause this is an actual dance, you dance hard, you sing and breathe hard and sweat. Wear it when you plan to go out dancing, to dance to heal the earth. Some people do this dance while fasting, and dance for several days straight. But even a few minutes o f dancing helps, and joins with all the other dancing going on, everywhere on Earth. N ot everyone can fast these days. Besides, you never know when you're going to dance, and you have to eat sometimes! But if you plan to dance, hold o ff eating till later, or just have a little. It's easier to dance if you don't have a hotdog weighing you down. Some people say, do not do sacred things where people are drinking and partying. But all the universe is a sa cred place. It really doesn't matter what others are doing, you can make a place sacred wherever you are, with your intention and your prayers. Som e people use smoke to make a place sacred; a cigarette or incense stick will do fine. You can dance to heal the earth anywhere, even a party or a bar! The earth is everywhere, so you can dance anywhere to heal her. Only one thing, please hold o ff drinking or using any other intoxicants till you're done. It works better that way. The Lie has gone far enough. It spreads and makes everyone sick. N ow is the time for this dance to begin. It, too, will spread, and it will bring healing to all. In the beginning, they say, G od put a rainbow in the sky, to let us know that Spirit never forgets. N ow is the time.________ �Volume 1 issue 13 , Page 6 Native A m erican S p iritu ality *This was submitted from Momma Love Juices and I found it interesting. I do be lieve that spirituality is very important in self awareness. H ere’what she found: s Many follow ers o f Native A m erican Spirituality, do not regard their spiritual beliefs and practices as a "religion" in the way in w hich m any Ch ristians do. Their beliefs and prac tices form a essen tia l and sea m less part o f their very being. A quote from Native A m erican R eligions by H irschfelder & M olin (Facts on File, New York, 1992) is instructive: "...the North A m erican p u b lic rem ains ignorant about Native A m erican relig ions. A nd this, despite the fact that hundreds o f books an d articles have been p u blish ed by anthropologists, religionists and others about native be liefs... Little o f this scholarly literature has fou nd its way into p op u la r books about Native A m erican religion..." Yet N atives culture and religion should be valued. They have m ade m any contributions to North A m erican society: •an aw areness o f concern for the environm ent ♦food staples such as corn, beans, squash, potatoes and sw eet potatoes • the design o f the kayak, toboggan and snow shoe • the original oral contraceptive •cotton • over 200 drugs, derived from native rem edies N atives today follow m any spiritual traditions: •Many Native fam ilies today have been devout Christians for generations. •Others, particularly in the Southw est have retained their aboriginal traditions more or less intact. ♦Most follow a person al faith that com bines traditional and Christian elements. •Pan Indianism is a recent and grow ing m ovem ent w hich encou rages a return to traditional beliefs, and seeks to create a com m on Native religion. •The Native A m erican Church is a continuation o f the ancient Peyote R eligion which had used a cactus w ith psychedelic properties called peyote for about 10,000 years. Incorporated in 1918, its original aim w as to prom ote Christian beliefs and values, and to use the peyote sacrament. Although use o f peyote is restricted to re ligiou s ritual w hich is protected by the US Constitution, and it is not harm ful or habit forming, and has a multi-millennia tradition, there has been considerable op position from Christian groups, from governments, and from w ithin som e tribes. It is ironic that the wine that is the Christians' m ost sacred substance, used during M ass to represent the blood of their God, has caused such a trail o f devastation w ithin Native populations. And the Natives' m ost sacred substance, tobacco, has caused m ajor health problem s for so m any Christians. �Volume 1, issue 13 L etter fro m the E d itor This issue is focused on self awareness and not so much about my own because I talk too much as it is, but I wanted to share my own exercises. Becoming truly self aware is one of wo/mans’most important goals to achieve. Without our self awareness we become vulner able to the many negative influences which surround us. It’ so easy to get lost or “ s stuck” as I like to call it. I’ found in my own self ve awareness that I have to constantly be aware that everything about me is coinciding with my mind and values. Then I always think, “ will this please Kelwosit?” You’ probably think re ing I’ a fruitcake and I am fruity, but I truly m want my actions and words to reflect my self awareness. One area that I was stuck on for a very long time was my looks. I never realized how much my looks effected my self awareness, but, oh yeah, they did. I guess you could say I hid un der the make-up and hairdo without even real izing I was hiding! Obviously I realize it now, but at the time I w ould’ thought or said, ve “ Every house looks better with a coat of paint.” Hehe, that’funny to me now. I was self aware s in some aspect, but I had these little areas of being stuck that was blocking the bigger pic ture. Anyway, the make-up ended up coming off and used very moderately. I’ actually ve found moderation in every aspect helps with my own mind, body, and spirit balance. Oh my, I have been stuck with other barriers and still, today, but reflecting on my life and healthy input from others helps me to identify those barriers. Then a battle takes up in my mind because it is my choice to remain stuck or fight for my freedom, so to speak. I read some where that “ thinking”is one of the hardest things a person will do and not many do it. Hmm, what do you think? I can tell you that television is a big place to get stuck. There are so many foolish influences that people grab onto from TV. Television is used so freely with children and it can have devastating effects on the young mind. Of course the family dynamics play into this issue as well. It seems that the television has become the new storyteller for many fami lies. Use with caution and moderation is my ad vice. I’ also found that remembering and hon ve oring a higher power everyday helps with self awareness. I find it calming to periodically through the day talk to Kelwosit in my mind. I talk like I’ talking to you right now. I don’ m t make the sign of the cross or say repetitive words to our father. Grammie Joanna helped me under stand the use of sage and sweet grass with prayer. Powerful mix the two! I’ also found that remembering we are ve here for the main purpose of loving and being loved helps me appreciate life more. Thinking of my children in this aspect gives a better picture. I teach my children to love by giving love. If we re member the love part the respect and other values will fall into place nicely. Don’you just love the t love them babies give? I love good, healthy love! It’ easy to lose track of ourselves or take s life for granted with all the advances today's tech nology has to offer. I have found that my self awareness is a constant learning. Everyday, I re affirm my awareness and build on it through each day. I’ not a perfect person nor to I try to be, but m I do want to be better than I am today. Well, I’ been extremely busy lately and ve I’ happy to say that I’ had so much help with m ve this issue. As you may have noticed already Momma Love Juices and Bridgie Baby have taken up majority of this issue with their research and sharing. I truly appreciate all that you have done, kci woliwon. I hope to see more input from those of you out there on the next issue, which will be on love! I’ so excited, and I would be so happy to m share any love stories, poems, song suggestions, and anything else fun you can think of with a touch of love! You can submit submissions or ads through email, snail mail, or drop off at my home. You can find the address on the advertisement page and the last page. For all our Passamaquoddy relations at Sipayik and anyone else who reads Keq Ktotoli Oluhk?, please share with us! I hope you all enjoy this issue and remember to ex ercise your spirit so it can grow. Be safe until next time. In Friendship, �Volume 1, issue 13 Page 8 T ob iqu e f i *1 fou n d this in form ation at http-J/www.new tfn.com . It’ uncanny how closely related s tribal stru g g le s are, still, today. I am p r o u d o f o u r M aliseet rela tion s fo r exp osin g and m ak in g a d iligen t effort to clea n house. United we c o u ld d o so m uch to look beyond the g re e d that h as m any g o o d p e o p le blinded. Check ou t this site it h as m ore exam ples o f their stru ggle a n d p le a fo r help. H ere it is: On Friday, January 28, 2005, elders, community members and councilors of the Tobique First Na tion were forced to occupy the Band office. This action is taken because Neil Perley (Director of Opjerations) and Sterling Perley (Band Manager) have refused to be financially and administratively accountable to the people of Tobique. Furthermore, they have refused to follow direction provided by council members in addressing grievances submitted by employees as well as community mem bers. Finally, the action taken by concerned community members is required because Lawyer/Chief Stewart Paul refuses to call an emergency Chief and Council meeting to discuss outstanding admin istrative issues. In addition to community members, five council members are protesting at the Band office. These five council members have repeatedly conveyed their concerns to the Director of Operations and Band Manager regarding unfairness in administrative practices as well as lack of financial account ability. Unfortunately, all concerns expressed by community members as well as council members have been ignored by the Chief, Director of Operations and Band Manager. Their lack of response has resulted in community members experiencing financial hardships and their personal issues with the administration left unresolved. The protestors are presently occupying the office of the Director of Operations and Band Manager because it is from this office that unfair decisions and questionable expenditures are made. The five council members seeking financial accountability have identified the following grievances for the full Chief and Council to address at an emergency meeting (*see web p a g e fo r the list o f grievances) The issues for the emergency meeting agenda have been a concern for most community members for the last three years. Council members have attempted to address the issues but they have been stonewalled by the Chief, Director of Operations and Band Manager. Community members and council members who support the principles of accountability, administrative fairness, and benefits flowing to all members are determined to have these grievances addressed by the Chief and Coun cil. *Just a few o f p o in ts m ade on the website. Ineffective accountability can cost even more in waste, misuse of power and loss of the govern ment's legitimacy in the eyes of the governed. A meeting was held on Feb. 1st and both the Director of Operations and Band Manager were left at there posts with no reprimand and still no sign of accountability and are only to adhere to personnel policy? Our struggle continues... “ have exhausted all efforts to receive accountability from our administration. We have pur We sued all avenues open to us especially from people who are paid to protect us who all have lived or live in our capitol Fredericton N.B. We stand united with our sisters and brothers of the Mal iseet Nation at Kingsclear. If you stand for Democracy, Justice and Truth you will help in our struggle." �Volume 1, issue 13 Page 9 M u sic Can...(give in sp ira tion and encouragem ent.) Don't ask no questions, it g Listen as your day unfolds Don't ask no questions, it goes on without you Leaving you behind if you car Challenge what the future holds Leaving you behind if you can't stand the pace Try and keep your head up to the sky The world k e e n s nn snirm i nokeeps on spinning You can't stop it, if you try to Lovers, they may cause you tears This time it's danger staring you in the face Go ahead release your fears Stand up and be counted Remember Don't be ashamed to cry Listen as your day unfolds Challenge what the future holds You gotta be bad, you gotta be bold, you gotta be wiser Try and keep your head up to the sky Lovers, they may cause you tears You gotta be hard, you gotta be tough, you Go ahead release your fears gotta be stronger My oh my hey, hey, hey jjpr< You gotta be cool, you gotta be calm, you gotta Lv; stay together You gotta be bad, you gotta be bold, you gotta be All I know, all I know, love will save the day wiser t% — — __ Herald what your mother said You gotti be hard, you gotta be tough, you gotta 1 gotta stronger Reading the books your father read x ij iv solve laic i Try to ouivc the puzzles in your own sweet time You gotta be cool, you gotta be calm, you gotta s together Some may have more cash tJ than you All I know, all I know, love will save the day Others take a different view My oh my, hey, hey You gotta be bad, you gotta be bold, you gotta b< wiser You gotta be bad, you gotta be bold, you gotta be wiser You gotta be hard, you gotta be tough, you gotti stronger You gotta be hard, you gotta be tough, you You gotta be cool, you gotta be calm, you gotta s r gotta be stronger together r^E You gotta be cool, you gotta be calm, you gotta All I know, all I know, love will save the day It stay together You gotta b e . Des'ree All I know, all I know, love will save the day P assam aq u od d v W ords for the W eek Siqon (zee-gwon) meaning = Spring w pi. Pessikapskyak ponapsq (bessie-gup-ski-yug bun-apsk) meaning = Split Rock *Oh, this is su ch a w onderful p la c e to pray. The strength a n d p o w e r o f a p la c e is som etim e forgotten. E n glish W ords fo r the W eek • Heal = To make sound or whole, to restore to health, to cause (an undesirable position) to be overcome, mend, to restore to original purity or integrity. • Weinerwurst = Vienna sausage; frankfurter *th at’ a s fu n w ord to say! � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Passamaquoddy Description An account of the resource Traditional Passamaquoddy territory covers northeastern Maine and parts of New Brunswick, and many Passamaquoddy people continue to live throughout those territories. They presently have two reservations in Maine, one at Indian Township (Princeton), the other at Sipayik (Pleasant Point). Resources Passamaquoddy Tribe at <a href="http://www.passamaquoddy.com/" target="_blank">Indian Township</a> Passamaquoddy Tribe at <a href="http://www.wabanaki.com/" target="_blank">Pleasant Point</a> <a href="http://www.wabanaki.com/wabanaki_new/Museum.html" target="_blank">Waponahki Museum</a> Passmaquoddy <a href="https://www.facebook.com/Passamaquoddy-Cultural-Heritage-Museum-245012865531840/" target="_blank">Cultural Heritage Museum</a> on Facebook Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Keq Ktotoli Oluhk? (March 3, 2005) Creator An entity primarily responsible for making the resource Unknown Date A point or period of time associated with an event in the lifecycle of the resource 2005-03-03 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-364 https://www.dawnlandvoices.org/collections/files/original/964231c26a976012995b74d367e87a64.pdf 51ab9fc72ccb872a17c2cda928010d04 PDF Text Text �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Narragansett Description An account of the resource The Narragansett Indian Tribe has inhabited what is now the state of Rhode Island for over 30,000 years. Federally recognized in 1983, the tribe is now headquartered in Charlestown. In addition to many historic deeds and letters, Narragansett people produced what is probably the first tribal magazine in New England, The Narragansett Dawn, from 1935-36. Today, Narragansett writers include the award-winning journalist John Christian Hopkins, also an inventive novelist; the poet Ella (Brown) Sekatau; and storyteller/author Paulla Dove Jennings. To learn more about Narragansett history and people, visit the tribal website at narragansett-tribe.org, as well as the Tomaquag Indian Memorial Museum in Exeter, RI. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "Brochure, Camp Ki-Yi" Description An account of the resource At her home in Oakland, RI, Princess Red Wing offered day camps for children as well as a gathering space for local Native people. The 1937 booklet Rhode Island: A Guide to the Smallest State reported that Camp Ki-Yi was "where local Indians spend weekends. About 600 attended Tercentenary exercises here in July, 1936, some coming from the Middle West and Canada. Since many came in full regalia the ceremonies made a very colorful display. The celebration was arranged by Princess Red Wing, a descendant of an Indian Guard once in the service of George Washington." This quaint description belies the sizable and vibrant Native community that was sustained by Red Wing and other activists throughout the 20th century. Creator An entity primarily responsible for making the resource Unknown Date A point or period of time associated with an event in the lifecycle of the resource Unknown 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-363 https://www.dawnlandvoices.org/collections/files/original/987c0b13baea0b398ab19558e7d8d32e.pdf 5f9de6403698765680f53c959bdd8ee3 PDF Text Text � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Narragansett Description An account of the resource The Narragansett Indian Tribe has inhabited what is now the state of Rhode Island for over 30,000 years. Federally recognized in 1983, the tribe is now headquartered in Charlestown. In addition to many historic deeds and letters, Narragansett people produced what is probably the first tribal magazine in New England, The Narragansett Dawn, from 1935-36. Today, Narragansett writers include the award-winning journalist John Christian Hopkins, also an inventive novelist; the poet Ella (Brown) Sekatau; and storyteller/author Paulla Dove Jennings. To learn more about Narragansett history and people, visit the tribal website at narragansett-tribe.org, as well as the Tomaquag Indian Memorial Museum in Exeter, RI. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "When the storms of life overtake me" by Princess Red Wing Description An account of the resource Transcription: When the storms of life overtake me And my heart is sad and drear And the cares of each day down me And the night is filled with fear In the stillness of darkness When the world is all asleep And my aching head is tossing On a pillow wet with tears Comes a gentle unseen presence Comes a warmth to fill my soul Comes a comfort that my eyes see not But my body, mind and soul Rest a little while with Jesus And life smiling meets me with the dawn. Creator An entity primarily responsible for making the resource Princess Red Wing Date A point or period of time associated with an event in the lifecycle of the resource Unknown Contributor An entity responsible for making contributions to the resource Tomaquag Museum, Princess Red Wing Papers Transcription by Shannon Miller Rights Information about rights held in and over the resource Tomaquag Museum. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource pdf Identifier An unambiguous reference to the resource within a given context DV-362 https://www.dawnlandvoices.org/collections/files/original/7eecd4c0ba063ef52d787e2d1071deb2.pdf af2beb1696062272a259daadf5ec3994 PDF Text Text � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Narragansett Description An account of the resource The Narragansett Indian Tribe has inhabited what is now the state of Rhode Island for over 30,000 years. Federally recognized in 1983, the tribe is now headquartered in Charlestown. In addition to many historic deeds and letters, Narragansett people produced what is probably the first tribal magazine in New England, The Narragansett Dawn, from 1935-36. Today, Narragansett writers include the award-winning journalist John Christian Hopkins, also an inventive novelist; the poet Ella (Brown) Sekatau; and storyteller/author Paulla Dove Jennings. To learn more about Narragansett history and people, visit the tribal website at narragansett-tribe.org, as well as the Tomaquag Indian Memorial Museum in Exeter, RI. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "Music from the Start" by Princess Red Wing Description An account of the resource A short essay pondering the power of music. Creator An entity primarily responsible for making the resource Princess Red Wing Date A point or period of time associated with an event in the lifecycle of the resource Unknown Contributor An entity responsible for making contributions to the resource Tomaquag Museum, Princess Red Wing Papers Rights Information about rights held in and over the resource Tomaquag Museum. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource pdf Identifier An unambiguous reference to the resource within a given context DV-361 https://www.dawnlandvoices.org/collections/files/original/9f5254b256d0ec677bf6b6c6fc976293.pdf c01198cd0681489a1424cab1033f9af3 PDF Text Text � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Narragansett Description An account of the resource The Narragansett Indian Tribe has inhabited what is now the state of Rhode Island for over 30,000 years. Federally recognized in 1983, the tribe is now headquartered in Charlestown. In addition to many historic deeds and letters, Narragansett people produced what is probably the first tribal magazine in New England, The Narragansett Dawn, from 1935-36. Today, Narragansett writers include the award-winning journalist John Christian Hopkins, also an inventive novelist; the poet Ella (Brown) Sekatau; and storyteller/author Paulla Dove Jennings. To learn more about Narragansett history and people, visit the tribal website at narragansett-tribe.org, as well as the Tomaquag Indian Memorial Museum in Exeter, RI. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "Our Babies" by Princess Red Wing Description An account of the resource A poetic piece or prayer written by Princess Red Wing. Creator An entity primarily responsible for making the resource Princess Red Wing Date A point or period of time associated with an event in the lifecycle of the resource Unknown Contributor An entity responsible for making contributions to the resource Tomaquag Museum, Princess Red Wing Papers Rights Information about rights held in and over the resource Tomaquag Museum. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource pdf Identifier An unambiguous reference to the resource within a given context DV-360 https://www.dawnlandvoices.org/collections/files/original/d0ddad37d8bd03294f1c9dd211ae3d86.pdf 95b2c10a8561700853237feb16896805 PDF Text Text � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Narragansett Description An account of the resource The Narragansett Indian Tribe has inhabited what is now the state of Rhode Island for over 30,000 years. Federally recognized in 1983, the tribe is now headquartered in Charlestown. In addition to many historic deeds and letters, Narragansett people produced what is probably the first tribal magazine in New England, The Narragansett Dawn, from 1935-36. Today, Narragansett writers include the award-winning journalist John Christian Hopkins, also an inventive novelist; the poet Ella (Brown) Sekatau; and storyteller/author Paulla Dove Jennings. To learn more about Narragansett history and people, visit the tribal website at narragansett-tribe.org, as well as the Tomaquag Indian Memorial Museum in Exeter, RI. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "Song" by Princess Red Wing Description An account of the resource Is this the Rhode Island state song (the tune?) Creator An entity primarily responsible for making the resource Princess Red Wing Date A point or period of time associated with an event in the lifecycle of the resource Unknown Contributor An entity responsible for making contributions to the resource Tomaquag Museum, Princess Red Wing Papers Rights Information about rights held in and over the resource Tomaquag Museum. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource pdf