18
10
189
-
https://www.dawnlandvoices.org/collections/files/original/6ad9469160662e36e42729a868d8b8e5.pdf
cf9920af9958050ddbbc14fc7c5a2be0
PDF Text
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Dublin Core
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Title
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Passamaquoddy
Description
An account of the resource
Traditional Passamaquoddy territory covers northeastern Maine and parts of New Brunswick, and many Passamaquoddy people continue to live throughout those territories. They presently have two reservations in Maine, one at Indian Township (Princeton), the other at Sipayik (Pleasant Point).<br /><br /><strong>Resources<br /><br /></strong>Passamaquoddy Tribe at <a href="http://www.passamaquoddy.com/" target="_blank">Indian Township</a><br />Passamaquoddy Tribe at <a href="http://www.wabanaki.com/" target="_blank">Pleasant Point</a><br /><a href="http://www.wabanaki.com/wabanaki_new/Museum.html" target="_blank">Waponahki Museum</a><br />Passmaquoddy <a href="https://www.facebook.com/Passamaquoddy-Cultural-Heritage-Museum-245012865531840/" target="_blank">Cultural Heritage Museum</a> on Facebook<br /><br /><br />
Document
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
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Title
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<em>Sipayik Bulletin</em> (2006)
Description
An account of the resource
A Passamaquoddy Nation Newsletter
Contributor
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Passamaquoddy Cultural Museum
Date
A point or period of time associated with an event in the lifecycle of the resource
2006-02-10
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Passamaquoddy Cultural Museum. Used with permission.
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English
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Document
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Unknown
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DV-337
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pdf
-
https://www.dawnlandvoices.org/collections/files/original/d2c8a226d74d5f578826578a925a7a7c.pdf
5168f0aa1beadf00e7d646e197ebab19
PDF Text
Text
��������
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Passamaquoddy
Description
An account of the resource
Traditional Passamaquoddy territory covers northeastern Maine and parts of New Brunswick, and many Passamaquoddy people continue to live throughout those territories. They presently have two reservations in Maine, one at Indian Township (Princeton), the other at Sipayik (Pleasant Point).<br /><br /><strong>Resources<br /><br /></strong>Passamaquoddy Tribe at <a href="http://www.passamaquoddy.com/" target="_blank">Indian Township</a><br />Passamaquoddy Tribe at <a href="http://www.wabanaki.com/" target="_blank">Pleasant Point</a><br /><a href="http://www.wabanaki.com/wabanaki_new/Museum.html" target="_blank">Waponahki Museum</a><br />Passmaquoddy <a href="https://www.facebook.com/Passamaquoddy-Cultural-Heritage-Museum-245012865531840/" target="_blank">Cultural Heritage Museum</a> on Facebook<br /><br /><br />
Dublin Core
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Title
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"The Beaver Tale" (1975)
Creator
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Unknown
Date
A point or period of time associated with an event in the lifecycle of the resource
1975-08-25
Contributor
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Donald Soctomah
Siobhan Senier
Rights
Information about rights held in and over the resource
Passamaquoddy Cultural Heritage Museum. Used with permission.
Type
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Document
Language
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English
Identifier
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DV-339
Format
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pdf
-
https://www.dawnlandvoices.org/collections/files/original/964231c26a976012995b74d367e87a64.pdf
51ab9fc72ccb872a17c2cda928010d04
PDF Text
Text
���
Dublin Core
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Title
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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/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!
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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.
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Op
BICYCLE, OLNSH. TOT Do
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it s NOT GOING ANYWHERE .
I CAN FEEL \TS
GOING TO TH O
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JU R L X W N C MI
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r c GOT
YOU.
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T
PUSH BACK ON YES, WEIL,
THE PEDALS,
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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
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A E GOIN
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S!
W LL U C
M A NH
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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
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ME TENSE.'
I AMV W
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tN NEED A GCAL, Mi GOAL IS
CONCENTRATE
TO DISMANTLE
ON YOUR GOAL. THIS BICYCLE
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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).<br /><br /><strong>Resources<br /><br /></strong>Passamaquoddy Tribe at <a href="http://www.passamaquoddy.com/" target="_blank">Indian Township</a><br />Passamaquoddy Tribe at <a href="http://www.wabanaki.com/" target="_blank">Pleasant Point</a><br /><a href="http://www.wabanaki.com/wabanaki_new/Museum.html" target="_blank">Waponahki Museum</a><br />Passmaquoddy <a href="https://www.facebook.com/Passamaquoddy-Cultural-Heritage-Museum-245012865531840/" target="_blank">Cultural Heritage Museum</a> on Facebook<br /><br /><br />
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Keq Ktotoli Oluhk?</em> (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
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Document
Format
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pdf
Identifier
An unambiguous reference to the resource within a given context
DV-364
-
https://www.dawnlandvoices.org/collections/files/original/3b1cab2851acc0999affb1da95d7b8df.jpeg
18c33afc624edc96f6757c08c0e38a17
https://www.dawnlandvoices.org/collections/files/original/fc0cd0680953086e4dbbdfcbebec6d77.jpeg
064d63f9c7c0938ddace16e7c38bd9e3
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Abenaki
Description
An account of the resource
Traditional Abenaki territory encompasses what is now New Hampshire and Vermont, as well as parts of western Maine, western Massachusetts, and Quebec. The Abenaki people comprise numerous bands and communities. In the United States, at this time, none of those groups is federally recognized. The Canadian government formally recognizes two reserves, at Odanak (St. Francis) and Wolinak (Becancour).<br /><br />Resources<br /><br /><a href="http://tribal.abenakination.com/" target="_blank">Mississquoi Abenaki Tribal Council</a> (VT)<br /><a href="http://www.elnuabenakitribe.org/" target="_blank">Elnu Abenaki Tribe</a> (VT)<br /><a href="http://www.abenakitribe.org/" target="_blank">Nulhegan Abenaki Tribe</a> (VT)<br /><a href="http://koasek-abenaki.com/" target="_blank">Koasek Traditional Band</a> (VT)<br /><a href="http://www.cowasuck.org/" target="_blank">Cowasuck Band of the Pennacook Abenaki</a> (NH)
Subject
The topic of the resource
Abenaki Indians
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Eel weir basket (c. early 1900s)
Description
An account of the resource
<p><em>Eel Weir, c. early 1900s, Wood Splint, Abenaki, Housed at The Mt. Kearsarge Indian Museum</em></p>
<p>An unidentified fishing basket trap from the Mt. Kearsarge Indian Museum in Warner, NH, is likely an eel trap. Woven from wood splints, it stands nearly three feet high when stood on end. Museum staff is unsure of this basket’s exact date and place of origin, but Abenaki and other Native people in northeastern New England have long used trap baskets of this kind with their fishing weirs. Abenaki basket maker <a href="http://www.westernabenakibaskets.com/"><span>Bill Gould</span></a>, who makes similar items, explains that a trap like this “is set up under water and weighed down with bait inside.”</p>
<h4><strong>What is a Fishing Weir?</strong></h4>
<p>Fishing weirs, sometimes constructed of stone, and sometimes of wooden stakes, work “to obstruct the passage of the fish in order to facilitate its capture, and impound the fish so that it cannot get away" <a href="http://www.lutins.org/thesis/#3.1"><span>(lutins</span></a>). Weirs can capture fish traveling either upstream or downstream, usually during the spawning period, when they have the most fat. In a 1992 study of prehistoric fishing weirs in the northeast, allen lutins observes that “weirs and traps may be used independently, but their functions are often combined in a single structure when traps are used to collect the fish forced by the weir to a narrow outlet.”</p>
<p>The oldest fishing weirs could be vast. Fredrick Johnson describes an enormous prehistoric weir found in 1913 under Boylston Street in Boston. Dating back to the Late Archaic period, it covers about two acres and includes some 65,000 stakes interwoven with brush wattling, or a mixture of shrubs and branches (27). The Late Archaic period occurred in 1250 BC-3800 BC (Fagan 202). According to Johnson, the difference in construction between this ancient fish weir and modern ones was that the stakes were not evenly spread out or of the same size (Johnson 57).</p>
<h4><strong>Fishing, Baskets, and Culture</strong></h4>
<p>Throughout New England, fishing has been an important means of subsistence for Native people, promoting a spiritual connection to specific places. Kerry Hardy finds that, for the Wabanaki Indians of Maine, waterfalls and ideal fishing spots historically determined the significance of villages: “The greater the obstacle, the better the harvest, and the more important the town” (62).</p>
<p>In New Hampshire’s Winnepesaukee region, three stone weirs were found in the 1930s. One was W shaped and the other two were V shaped, with points oriented downstream (Proctor 41-49). According to Brian Fagan, V-shaped weirs could be used with basket traps (79). The traps could be placed near the points of the weirs, which funneled fish into them. The weirs at Winnepesaukee, unfortunately, were eventually removed because they interfered with water navigation (Moorhead 51).</p>
<h4><strong>Protection of Fishing Grounds</strong></h4>
<p>Historically, Native people have fought determinedly to protect their fishing grounds. In a 1748 petition, residents of the praying town of Natick defined their right to fish on Lake Cochituate, against the encroachment of English settlers. Historian Jean O’Brien has discussed this petition in some detail as evidence of Indian resistance; with respect to the value of fishing weirs, she notes that “The petitioners describe their fishing rights as an ‘old and valuable liberty’ rather than a gift in the form of a specific grant from the General Court” (O’Brien 126). Therefore, this petition conveys that the Indians had these rights long before the arrival of the English, although they were forced to formally request them back in writing. Similarly, the eel basket pictured here—made of trees, placed in rivers, and capturing food for people—acts as a text tying indigenous people to a particular place.</p>
<h4><strong>Works Cited</strong></h4>
<p>Fagan, Brian M. <em>The First North Americans: An Archaeological Journey. Ancient Peoples and Places.</em> New York, N.Y: Thames & Hudson, 2011.</p>
<p>Gould, Bill. E-mail interview. 10 Apr. 2012.</p>
<p>Hardy, Kerry. <em>Notes on a Lost Flute: A Field Guide to the Wabanaki.</em> 1st ed. Down East Books, 2009.</p>
<p>Johnson, Frederick. <em>The Boylston Street Fishweir, a Study of the Archaeology,biology, and Geology of a Site on Boylston Street in the Back Bay District of Boston, Massachusetts</em>. Papers of the Robert S. Peabody Foundation for Archaeology v. 2. Andover, Mass: Phillips academy, The Foundation, 1942.</p>
<p>Lutins, Allen.<em> Prehistoric Fishweirs in Eastern North America.</em> MS thesis. 1992. Binghamton : n.p.,1992. Web. 10 Apr. 2012.</p>
<p>Moorehead, Warren King, and Benjamin Lincoln Smith. <em>The Merrimack Archaeological Survey: a Preliminary Paper.</em> Peabody Museum, 1931.</p>
<p>O’Brien, Jean M. <em>Dispossession by Degrees: Indian Land and Identity in Natick, Massachusetts, 1650-1790.</em> Cambridge Studies in North American Indian History. Cambridge<span> </span>; New York: Cambridge University Press, 1997.</p>
<p>O'Brien , Jean. "Our Old and Valluable Liberty ." <em>Early Native Literacies in New England</em>. Ed. Kristina Bross and Ed. Hilary E. Wyss . Amherst: University of Massachusetts Press, 2008. 119-129. Print.</p>
<p>Proctor, Mary A. <em>The Indians of the Winnipesaukee and Pemigewasset Valleys</em>. Powwow River Books, 2007.</p>
<p><strong> </strong></p>
Creator
An entity primarily responsible for making the resource
Unknown "Woodlands Indian"
Date
A point or period of time associated with an event in the lifecycle of the resource
circa 1900
Contributor
An entity responsible for making contributions to the resource
Mt. Kearsarge Indian Museum
Hayley Pac, UNH '12
Type
The nature or genre of the resource
Still Image
Format
The file format, physical medium, or dimensions of the resource
jpeg
Rights
Information about rights held in and over the resource
Image used with permission of Mt. Kearsarge Indian Museum, Warner, NH
Identifier
An unambiguous reference to the resource within a given context
DV-265
-
https://www.dawnlandvoices.org/collections/files/original/ee3eac4605416b3e935e3fc2f490a1f4.JPG
ea29ce87526cb5753583c17e50513ac9
https://www.dawnlandvoices.org/collections/files/original/8865f2c4221ea48afd47110443c06cb0.JPG
e1fec9d8f8b1a1e01d3bec2f8ea60703
https://www.dawnlandvoices.org/collections/files/original/514f96d37fab4088cfe4ab140d71b2a3.JPG
22c845a0c18dd43a994900d4665f61ef
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Abenaki
Description
An account of the resource
Traditional Abenaki territory encompasses what is now New Hampshire and Vermont, as well as parts of western Maine, western Massachusetts, and Quebec. The Abenaki people comprise numerous bands and communities. In the United States, at this time, none of those groups is federally recognized. The Canadian government formally recognizes two reserves, at Odanak (St. Francis) and Wolinak (Becancour).<br /><br />Resources<br /><br /><a href="http://tribal.abenakination.com/" target="_blank">Mississquoi Abenaki Tribal Council</a> (VT)<br /><a href="http://www.elnuabenakitribe.org/" target="_blank">Elnu Abenaki Tribe</a> (VT)<br /><a href="http://www.abenakitribe.org/" target="_blank">Nulhegan Abenaki Tribe</a> (VT)<br /><a href="http://koasek-abenaki.com/" target="_blank">Koasek Traditional Band</a> (VT)<br /><a href="http://www.cowasuck.org/" target="_blank">Cowasuck Band of the Pennacook Abenaki</a> (NH)
Subject
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Abenaki Indians
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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/.
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<em>Utilitarian Basket</em> (mid-late 1800s) by unknown Abenaki woman
Description
An account of the resource
<p><em>Farm Basket, mid-late 1800s, Wood Splint, Abenaki, Housed at the Hopkinton Historical Society</em></p>
<h4><strong>The Life of a Basket</strong></h4>
<blockquote>
<p><em>waligek abaznoda gagalnemenal/ abaznodakad w’eljial</em>.</p>
<p>A good basket holds its maker's hands.</p>
<p>(Jesse Bruchac, "Abaznodaal")</p>
</blockquote>
<p>Baskets are very important in Abenaki culture, and Abenaki linguist Jesse Bruchac's poem describes them as having life within them. Abenaki oral tradition ties the people intimately to baskets by way of the natural materials used to make them. According to ethnohistorian Gordon Day, Western Abenakis believe that “man was created by <em>Tabaldak</em>… he created a couple from living wood who pleased him and who became the ancestors of the Indian race” (218).</p>
<h4><strong>Abenaki Language and Baskets</strong></h4>
<p>In the Abenaki language, words are categorized as either “animate” or “inanimate.” The word for basket, <em>abaznoda</em>, is inanimate. And yet "inanimate" does not mean "less important." Day explains that “many things are alive that whites commonly regard as inanimate, and every living thing has its own peculiar power, more or less specific in kind and limited in quantity” (218). <a href="http://freepages.genealogy.rootsweb.ancestry.com/~abenaki/Wobanaki/nouns.htm"><span>Elie Joubert</span></a>, an author and teacher of the Abenaki language, elaborates on this point: an animate noun is “the Abenaki way of expressing connectedness with reverence to living things, celestial bodies, and the creation of all things great and grand on this land. The determination was made long ago, by our ancestors according to their view of the world at that time. We as speakers of the language do not question why one bush is animate and another is inanimate.”</p>
<h4><strong>Abenaki Culture in a Basket</strong></h4>
<p>The basket pictured here captures these relationships between the people, their history, and their land and resources. Unlike many of the fancy baskets seen in museums, it is a strictly utilitarian item--an unusual find, since baskets of this type were often thrown away. The Hopkinton Historical Society obtained this basket from a local farmer named Ebenezer Morrill (1806-1892), who reported that he got it from a Native woman who camped by the river in Contoocook.</p>
<p>In its original description, the Historical Society noted that this basket is sturdy, able to carry heavy items, and that it shows evidence of having been made in relative haste: its splints are not smoothed as they are in more decorative baskets; and its vertical warps are cut off, rather than folded in at the rims.</p>
<p>For all the humble nature of its design, this basket is nevertheless a powerful testament to Native people's <em>continuous presence</em> in the Hopkinton area throughout the 1800s, and in New Hampshire more generally, despite the persistent myth that they "vanished" from this state. </p>
<h4><strong>Basketmakers Today</strong></h4>
<p>Like basketmakers, advocates and teachers of the language like Jesse Bruchac and Elie Joubert are working to ensure that Abenaki culture and will survive through many more generations. These teachers are adapting to new economies and technologies: Bruchac uses media like <a href="http://www.youtube.com/watch?v=WN8iTHZeJOw&feature=relmfu"><span>YouTube</span></a> to document his children learning the language. Just as this utilitarian basket has survived two hundred years, carrying histories of its culture, the Abenaki language has also survived, carrying the stories and knowledge of the people who have lived along the river in Contoocook and in other areas of New England since time immemorial.</p>
<h4><strong>Works Cited</strong></h4>
<p>Bruchac, Jesse Bowman., Joseph Alfred Elie. Joubert, and Jeanne</p>
<p>A. Brink.<em>L8dwaw8gan Wji Abaznodakaw8gan: The Language of Basket Making</em>. Greenfield Center, NY: Bowman, 2010. Print.</p>
<p>Day, Gordon M. <em>Title In Search of New England's Native Past: Selected Essays by Gordon M. Day</em>. Univ of Massachusetts Pr, 1999. Print.</p>
<div> </div>
<p><strong> </strong></p>
Creator
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Unknown Abenaki woman
Contributor
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Alexandra Binder, UNH '13
Date
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mid-late 1800s
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Still Image
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jpeg
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Image used with permission of Hopkinton Historical Society, Hopkinton, NH
Identifier
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DV-270
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Title
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Wampanoag
Description
An account of the resource
Traditional Wampanoag territory encompasses a wide swath of southern New England--much of what is now southeastern Massachusetts, including Martha's Vineyard and Nantucket. Today, there are two federally recognized communities: one at Mashpee, Cape Cod; the other at Aquinnah (Gay Head), Martha's Vineyard. Wampanoag people were among the first indigenous people regionally to begin writing and published a Wampanoag-language bible as early as 1663--a text that has been useful in contemporary language revival efforts. Wampanoag people have also been devoted writers of their own history, as evidenced by the detailed timelines that appear even on the official tribal websites. <br /><br /><strong>Resources</strong> <br /><a href="http://mashpeewampanoagtribe.com/" target="_blank">Mashpee</a> Wampanoag Tribe<br /><a href="http://www.wampanoagtribe.net/Pages/index" target="_blank">Wampanoag Tribe of Gay Head</a> (Aquinnah)<br /><a href="http://www.wlrp.org/" target="_blank">Wopanaak Language Reclamation Project</a>
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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
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"The Eagles and the Crows" (c. 1972) by Wamsutta (Frank James)
Description
An account of the resource
This card comes from an educational kit called "Indians Who Met the Pilgrims," produced by the Boston Children's Museum (BCM) in the early 1970s in collaboration with regional Native educators and activists. <br /><br />Frank James was an Aquinnah Wampanoag tribal leader, founder of the <a href="http://www.uaine.org/suppressed_speech.htm" target="_blank">National Day of Mourning</a>, and an activist committed to educating non-Native people about issues affecting indigenous people. He was a member of the BCM's first Native Advisory Board in 1972, and was instrumental in encouraging museum staff to start dismantling stereotypes. Following his lead, the BCM produced an early exhibit explicitly devoted to challenging stereotypes of Native Americans.
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Wamsutta (James, Frank)
Publisher
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Boston Children's Museum
Date
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1972
Contributor
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Indigenous Resources Collaborative
Siobhan Senier
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Moonamum James. Used with permission.
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English
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July 2016
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still image, document
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pdf, jpeg
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DV-383
-
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Dublin Core
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Title
A name given to the resource
Abenaki
Description
An account of the resource
Traditional Abenaki territory encompasses what is now New Hampshire and Vermont, as well as parts of western Maine, western Massachusetts, and Quebec. The Abenaki people comprise numerous bands and communities. In the United States, at this time, none of those groups is federally recognized. The Canadian government formally recognizes two reserves, at Odanak (St. Francis) and Wolinak (Becancour).<br /><br />Resources<br /><br /><a href="http://tribal.abenakination.com/" target="_blank">Mississquoi Abenaki Tribal Council</a> (VT)<br /><a href="http://www.elnuabenakitribe.org/" target="_blank">Elnu Abenaki Tribe</a> (VT)<br /><a href="http://www.abenakitribe.org/" target="_blank">Nulhegan Abenaki Tribe</a> (VT)<br /><a href="http://koasek-abenaki.com/" target="_blank">Koasek Traditional Band</a> (VT)<br /><a href="http://www.cowasuck.org/" target="_blank">Cowasuck Band of the Pennacook Abenaki</a> (NH)
Subject
The topic of the resource
Abenaki Indians
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Basket</em> by Newt Washburn
Description
An account of the resource
<em>Basket, Ash Splint, Abenaki</em>
<h4><strong>The Universal Container</strong></h4>
<p>We do not think of baskets in a practical way anymore; they are mostly decorative art. If we need a durable container for large dry goods, we are likely to use a plastic bin. Starting in the 1930s, galvanized bushel baskets and pails, made by machine in vast numbers, were the universal carry-alls, ("<a href="http://www.nea.gov/honors/heritage/fellows/fellow.php?id=1987_13&type=bio"><span>Newton Washburn</span></a>"). Before that, the universal container was the wooden basket. A sturdy, durable container, it was, pound for pound, much stronger than galvanized steel, and in some ways more durable. In fact, baskets retard spoilage by providing controlled ventilation and are still heavily used for harvesting and storing apples and other produce (Congdon).</p>
<p>In upper Vermont, the Sweetser family made many, if not most, of the baskets sold commercially (Linzee 25). The family originated in the early 1800′s by the marriage of a German immigrant basket-maker to a basket-maker from <a href="http://www.nedoba.org/p2_odanak1.html">Odanak</a>, Canada ("Newton Washburn"). By the 1920′s, there were over a hundred family members making baskets in a small area between Stowe and Lamoille, Vermont (Eaton 51). They sold their products all over upper Vermont and their brown-ash baskets were unusually sturdy, with a hybrid vigor from the marriage of Abenaki and European designs.</p>
<h4><strong>First Life</strong></h4>
<p>Born into the Sweetser extended family in 1915, <a href="http://www.nea.gov/honors/heritage/fellows/fellow.php?id=1987_13&type=bio"><span>Newt Washburn</span></a> grew up making baskets; it was his family’s winter occupation. They made “bushel baskets… egg baskets, apron baskets, laundry, feather, berry, bike, and pack baskets … baskets for every need, even baby cradles and fishing creels” (Linzee 25). It was a communal activity, with families often getting together for basketmaking parties. But their Abenaki heritage was a family secret: “It was frowned on. If anyone knew, I wouldn’t be able to play with the other kids and the neighbors wouldn’t let me in their houses to play” (Colquhoun).</p>
<p>Secrecy about their heritage was not unusual. Arthur Sweetser, a basketmaker working in the late 1940’s, explained that one day when his grandfather brought his grandmother “into a store with him [to trade baskets for goods] … he introduced her as ‘my squaw.’ [His] Grandmother was so mad she didn’t make any baskets for a couple of years” (Eaton 51).</p>
<p>By the mid-30′s, the market for baskets greatly diminished, displaced by all manner of modern containers. By the end of World War II, with the need to find other work, the Sweetser community was largely dispersed (Colquhoun). After serving in the war, Washburn moved to Bethlehem, NH, where he worked repairing auto bodies, shaping steel instead of wood ("Newton Washburn"). He was forced to retire by two heart attacks in the early 1970′s ("Newton Washburn").</p>
<div>
<h4><strong>Second Life</strong></h4>
<blockquote>I came home from my last heart attack. That’s the day I started. I don’t know how many years I’d lived here then, but I went down back on my own land, leaning against a tree, watching the river. Something told me to look at the tree. I stepped back and looked. It was a brown ash tree growing on the river bank… That night I had a basket made. And I haven’t stopped since.<em> </em>(Linzee 26)</blockquote>
<p>While recuperating, Washburn found himself drawn back to his family’s heritage and craft (26). It was the beginning of the Abenaki renaissance in New England, which caused a growing interest in baskets (Berolzheimer). Working out of a small workshop at his house in Bethlehem, NH, “Silent Bear” made baskets for more than twenty-five years (26). He was the last basket-maker still working who was part of the earlier, utilitarian cottage industry where he learned his craft (26). His baskets are beautiful examples of a highly refined, utilitarian design that leaps from craft to art. He continued to innovate within his tradition, as with his signature combination of an “Abenaki star” basket bottom with a concave “demijohn” bottom, which greatly strengthens the basket (26).</p>
<p>As his ability to practice his craft diminished with age, Washburn’s scope of concern widened to the sustainability of his people and his craft. The Sweetsers had always kept their craft within the family but as the last holder of the tradition, Washburn realized that it would be lost if he did not teach others ("Newton Washburn"). To continue the tradition, Washburn taught at pow-wows and at schools. He mentored more than eighty apprentices, many or most of them Abenaki, including Sherry and Bill Gould ("Western Abenaki Baskets"). His apprentices have gone on to teach others through apprenticeships, events, and writings.</p>
<p>Newt Washburn died in 2011. Like the basket spokes we see radiating from that exuberant signature, those he taught are the framework of a lasting, universal container of his legacy – a basket made of people of the ash, carrying the craft of his ancestors onto the uncertain waters of the future.</p>
<h4><strong>Works Cited</strong></h4>
<p>Berolzheimer, Alan. <a href="http://www.flowofhistory.org/pdf/FOHwinter_2011.pdf">The Flow of History Winter</a>, 2011. Web.</p>
<p>Congdon, Kristin G. and Kara Kelley Hallmark. American Folk Art: A Regional Reference. Santa Barbara: ABC-CLIO, 2012. Print.</p>
<p>Colquhoun, Lorna. “Littleton Honors Native Americans; Governor, Town Celebrates Cultural Day, Invites Tribal Leaders”. New Hampshire Sunday News 26 September 1993: 1B. Print.</p>
<p>DeSorbo, Mark A. “State’s Top Arts Promoters Honored”. New Hampshire Union Leader 20 September 1995: A1. Print.</p>
<p>Eaton, Allen H. Handicrafts of New England. New York: Bonanza Books, 1949. Print.</p>
<p>Linzee, Jill and Michael P. Chaney. Deeply Rooted: New Hampshire Traditions in Wood. Durham: University of New Hampshire, 1997. Print.</p>
<p>“<a href="http://www.nea.gov/honors/heritage/fellows/fellow.php?id=1987_13&type=bio"><span>Newton Washburn</span></a>“. National Endowment for the Arts. Web.</p>
<p>”<a href="http://www.westernabenakibaskets.com/index.html" target="_blank">Western Abenaki Baskets – Home.</a>“ <em>Western Abenaki Baskets</em>. N.p., n.d. Web. 15 Oct. 2012.</p>
<p> </p>
<p><strong>Photographs by Alicia Gagne.</strong></p>
</div>
<div> </div>
Creator
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Washburn, Newt
Contributor
An entity responsible for making contributions to the resource
Ed Staub, UNH '15
Alicia Gagne, UNH '15
Date
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n.d.
Type
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Still Image
Format
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jpeg
Identifier
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DV-283
-
https://www.dawnlandvoices.org/collections/files/original/a2f0812359b0ee728df585a3ac32f1ce.jpg
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Title
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Mohegan
Description
An account of the resource
The Mohegan Tribe of Connecticut is based in Uncasville, a town named for the sachem who signed the Treaty of Hartford in 1638. Federally recognized since 1994, the tribe has a complex governmental structure including a Tribal Council, Council of Elders, and a Tribal Court. Mohegans have a long history of writing, from early missionaries including Samson Occom and Joseph Johnson to twentieth century Medicine Women like Fidelia Fielding, Gladys Tantaquidgeon and Melissa Tantaquidgeon Zobel. <br /><br />
<p><strong>Resources</strong><br /><br />The Mohegan Tribe's own <a href="http://www.mohegan.nsn.us/" target="_blank">website<br /><br /></a><a href="https://www.facebook.com/Tantaquidgeon-Museum-670735376320195/?rc=p" target="_blank">The Tantaquidgeon Museum</a> on Facebook<br /><br /><br /></p>
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
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"The Accomac Business Model" (2009) by Melissa Tantaquidgeon Zobel
Description
An account of the resource
<p>Melissa Tantaquidgeon Zobel (b.1960)* grew up on Occum Lane on Mohegan Hill, on the homestead of her legendary ancestor, Samson Occum/Occom. She learned Mohegan traditions from her great-aunt, Gladys Tantaquidgeon.</p>
<p>Zobel holds multiple academic degrees, including a B.S.F.S. in History and Diplomacy from Georgetown University, and M.A. in History from the University of Connecticut—the school from which both her mother and great-aunt received degrees. Initially, Zobel was preparing to attend Harvard University as a history major. However, in meeting with the department chair, she was told that a Native American focus in History was not allowed, as it was considered "ethnohistory," and that she could major in anthropology. She chose UConn instead. In 2012, she also earned an M.F.A. in Creative Writing from Fairfield University; and in 2013, she began a Ph.D. in Adult Learning and Teaching of Native American Studies at Lesley University.</p>
<p>In the Mohegan tribal nation, Zobel is both Medicine Woman and Tribal Historian. She also serves as executive director of the tribe’s cultural and community programs department. In her capacity as tribal storyteller, Zobel has traveled all throughout New England. Her goal has always been to provide a greater understanding of Native American history. In a recent interview, Zobel stated, “We are the keepers of the original ancient stories of New England.”</p>
<h4><strong><br />Writing</strong></h4>
<p>Zobel has long written history for her tribe, but she was motivated to get serious about her writing in 1991, when she was panned by critics at a Connecticut Humanities Council Conference. In 1992, her manuscript, <em>The Lasting of the Mohegans</em>, won the first annual Non-Fiction Award from the prestigious Native Writers’ Circle of the Americas. </p>
<p>Zobel’s non-fiction publications provide in-depth information and an unparalleled understanding of Mohegan culture, granting readers a glimpse at traditional practices. In <em>Medicine Trail: The Life and Lessons of Gladys Tantaquidgeon</em>, for instance, she writes that “certain feathers, such as those of the eagle, were reserved for ceremonies and high honors. Owl feathers were forbidden except in rare instances, for the owl’s cry is an omen of death” (41). </p>
<p>Additionally, Zobel writes speculative fiction, sometimes incorporating cherished cultural figures like Granny Squannit into her novels as a way of keeping them alive. In the summer of 2013 she is expected to release her newest novel, <em>Great Bear Blues</em>, set in New Hampshire.</p>
<h4><strong><br />Feature Story: "The Accomac Business Model"</strong></h4>
<p>Zobel won a top national award for “<a title="Accomac Business Model" href="http://www.alaskadispatch.com/article/accomac-business-model">The Accomac Business Model.</a>” The contest, called “Native Insight: Thoughts on Recession, Recovery & Opportunity,” was sponsored by the Alaska Federation of Natives, in partnership with the National Congress of American Indians and the Council for Native Hawaiian Advancement.</p>
<p>In this story, Zobel illustrates the challenges of maintaining Native traditions in a rapidly changing, capitalist economy, suggesting that tribal people's cohesive nature might lend itself to cleaning up the current individualistic corporate structure. “The Accomac Business Model” provides the answers to Native longevity: there have always been Native fishermen and hunters, and yet while those same professions still exist today, there are also Native lawyers, doctors, and businesspeople. In both her fiction and her non-fiction, Zobel promotes Native Americans' continuing survival by refusing to let them slip from public memory. Native people have remarkably kept pace with an ever-changing society, while holding firm to the traditions of their ancestors. Zobel calls for the coalescence of progression and tradition in leading Native people to a bold new future.</p>
<h4><strong><br />Family Names</strong></h4>
<p>Some of Zobel's earlier publications appear under her maiden name, Melissa Jayne Fawcett. Her Mohegan name was originally “Morning Star”, though Gladys Tantaquidgeon renamed her “Osowano,” meaning “the flower on the corn plant,” corn being a sacred food in Mohegan culture. Zobel has three children whose names embody their tribal heritage. Rachel Beth was named after Rachel Hoscott Fielding, the great-grandmother of Gladys Tantaquidgeon. Madeline Fielding gets her middle name from Mohegan culture keeper Fidelia Fielding. David Uncas was born in 1991, just after Zobel had a vision of her late uncle, Harold Tantaquidgeon, passing the baby to her along the Beautiful White Path. David’s middle name came thus comes from Harold’s hero, the Sachem Uncas. </p>
<p>*<em>This article began as a longer profile for <a href="http://en.wikipedia.org/wiki/Melissa_Tantaquidgeon_Zobel" target="_blank">Wikipedia</a>. Thanks to Melissa Tantaquidgeon Zobel for her assistance and feedback on both that article and this one.</em></p>
<h4><strong><br />Further Reading</strong></h4>
<p>Fawcett, Melissa Jayne. <em>The Lasting of the Mohegans: Part I, the Story of the Wolf People</em>. The Mohegan Tribe, 1995. Print.</p>
<p>Fawcett, Melissa Jayne. <em>Medicine Trail: The Life and Lessons of Gladys Tantaquidgeon</em>. University of Arizona Press, 2000. Print.</p>
<p>Fawcett, Melissa Jayne, and Joseph Bruchac. <em>Makiawisug: The Gift of the Little People</em>. Little People Pubns, 1997. Print.</p>
<p>Zobel, Melissa Tantaquidgeon. <em>Fire Hollow</em>. Raven’s Wing Books, 2010. Print.</p>
<p>Zobel, Melissa Tantaquidgeon. <em>Oracles: A Novel</em>. UNM Press, 2004. Print.</p>
<p>Spencer, Tricia et al. <em>The Road to Elsewhere: Anthology of Award-Winning Short Stories</em>. Scribes Valley Publishing Company, 2009. Print.</p>
<p>Zobel, Melissa Tantaquidgeon. "The Accomac business model." Alaska Dispatch. 4 November 2009. Alaska Dispatch. 16 April 2013. <a title="Accomac Business Model" href="http://www.alaskadispatch.com/article/accomac-business-model">Accomac Business Model</a></p>
<p>Jacobson, Erica. "Tantaquidgeon relative named Mohegan tribal medicine woman." Norwich Bulletin.com. 21 May 2008. Norwich Bulletin. 4 April 2013. <a title="Norwich Bulletin" href="http://www.norwichbulletin.com/news/x273555029/Tantaquidgeon-relative-named-Mohegan-tribal-medicine-woman#axzz2PGYfvwP5">Norwich Bulletin</a></p>
<p><a title="Official Mohegan Tribe" href="http://www.mohegan.nsn.us/Government/culturalLeaders.aspx">Official Mohegan Tribe </a>website.</p>
<p>Arizona Board of Regents. "Great Tribal Leaders of Our Time: Jayne Fawcett." Indigenous Governance Database. 2013. University of Arizona. 5 April 2013. <a title="Jayne Fawcett" href="http://nnidatabase.org/db/video/great-tribal-leaders-modern-times-jayne-fawcett">Jayne Fawcett</a></p>
<p>Zobel, Melissa Tantaquidgeon. "Melissa Tantaquidgeon Zobel." Academia.edu. 2013. Academia. 11 April 2013. <a title="Curriculum Vitae" href="http://lesley.academia.edu/MelissaTantaquidgeonZobel/CurriculumVitae">Curriculum Vitae</a></p>
<p>Sayet, Rachel. "From the Mohegan Tribal Museum to Harvard to NMAI: An Intern's Journey (So Far) ." The National Museum of the American Indian. 20 May 2011. NMAI. 4 April 2013. <a title="NMAI" href="http://blog.nmai.si.edu/main/2011/05/rachel-sayet-akitusu-mohegan-tribal-member-and-nmai-intern.html">The National Museum of the American Indian</a></p>
Toensing, Gale Courey. "Mohegan Medicine Woman Wins $10,000 Essay Contest." Indian Country. 27 November 2009. Indian Country Today Media Network, LLC. 4 April 2013. <a title="$10,000 Essay" href="http://indiancountrytodaymedianetwork.com/ictarchives/2009/11/27/mohegan-medicine-woman-wins-10000-essay-contest-83330">$10,000 Essay </a>
<p> </p>
Contributor
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Parker Winslow, UNH '13
Creator
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Zobel, Melissa Tantaquidgeon
Source
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<a href="http://www.adn.com/article/accomac-business-model" target="_blank">Alaska Dispatch News</a> November 4, 2009
Date
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2009-11-04
Language
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English
Type
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Still Image
Format
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jpeg
Identifier
An unambiguous reference to the resource within a given context
DV-304
-
https://www.dawnlandvoices.org/collections/files/original/0776da9dc4aae2aa65de11e15b980162.jpg
815b9eb0eeaca65e43f2a4c9fdf8b8c9
https://www.dawnlandvoices.org/collections/files/original/97d092b42fcf170a4838afed1ecba3eb.jpg
15478ba04d4813c3431ad07de0f4934d
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Abenaki
Description
An account of the resource
Traditional Abenaki territory encompasses what is now New Hampshire and Vermont, as well as parts of western Maine, western Massachusetts, and Quebec. The Abenaki people comprise numerous bands and communities. In the United States, at this time, none of those groups is federally recognized. The Canadian government formally recognizes two reserves, at Odanak (St. Francis) and Wolinak (Becancour).<br /><br />Resources<br /><br /><a href="http://tribal.abenakination.com/" target="_blank">Mississquoi Abenaki Tribal Council</a> (VT)<br /><a href="http://www.elnuabenakitribe.org/" target="_blank">Elnu Abenaki Tribe</a> (VT)<br /><a href="http://www.abenakitribe.org/" target="_blank">Nulhegan Abenaki Tribe</a> (VT)<br /><a href="http://koasek-abenaki.com/" target="_blank">Koasek Traditional Band</a> (VT)<br /><a href="http://www.cowasuck.org/" target="_blank">Cowasuck Band of the Pennacook Abenaki</a> (NH)
Subject
The topic of the resource
Abenaki Indians
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Lidded Basket</em>
Type
The nature or genre of the resource
Still Image
Format
The file format, physical medium, or dimensions of the resource
jpg
Identifier
An unambiguous reference to the resource within a given context
DV-273