19 10 189 https://www.dawnlandvoices.org/collections/files/original/a3a841867e494d9443aa090b84f058a7.jpg 369926e8d89773c18701ffb21118334b 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 Nipmuc Description An account of the resource Although Nipmuc people have been thwarted in their attempts for federal recognition, two bands are currently recognized by the state of Massachusetts. Nipmuc communities are often descendants of what were called in the seventeenth century "praying towns"--communities to which they were relocated and encouraged or forced to learn English customs and language. These include Natick, Hassanamisco (Grafton), and Chaubunagungamaug (Webster). Resources <a href="http://www.nipmucnation.org/" target="_blank">Nipmuc Nation</a> (Grafton) <a href="http://www.historicalnipmuctribe.com/" target="_blank">Historical Nipmuc Tribe</a> (Webster) <a href="http://projectmishoon.homestead.com/" target="_blank">Project Mishoon</a> <a href="http://www.nipmucmuseum.org/" target="_blank">Hassanamisco Indian Museum</a> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Larry Spotted Crow Mann Description An account of the resource Larry Spotted Crow Mann is a Native author and musician belonging to the Nipmuc tribe. At an early age, Mann developed a strong interest in his tribe and has since worked to educate the public about Nipmuc history and culture (Sacks). On his role of promoting Nipmuc traditions and history, he states: “I’m somebody who is dedicated to my culture and tradition, and through that I hope to bring forth the intrinsic connection we all have as human beings. I love to learn new things and from other cultures” (Volain). His writing and music are shaped to not only honor traditions, but also to reach out to uninformed audiences and teach them about his tribe, which has been long part of American history. <h4> Music</h4> As a musician, he is a member of the Quabbin Lake Singers, along with his three sons Anoki, Nantai, and Manixit. The group has a focus on upholding and honoring culture with their music: during performances, the four wear traditional clothing to honor their ancestors. Mann holds the role of Drum Keeper in the group, a role that requires him to “ensure the Drum is being honored and played in a manner for the particular ceremony taking place.” The Drum is a sacred object in Native American culture that must be respected, as it is “the heartbeat of Mother Earth” and “allows us to pray and communicate with the natural elements of the world and beyond” (Volain). <h4> Writing</h4> Nowadays, the Quabbin Lake Singers do not perform as often as they used to, but Mann devotes the majority of his creative energies to writing. His writing career began in his youth when he wrote letters to the government in order to draw attention to issues that the Nipmuc people face. Additionally, he has been writing prose and poetry since his teens. He wrote his first book, a collection of short stories and poetry titled Tales from the Whispering Basket, because he wanted not only to acknowledge Nipmuc history, culture, and contributions to the foundations of America, but also to explore his ability to write in different genre styles (Volain). He has also contributed to Indian Country Today Magazine. While the majority of his work details Nipmuc culture and history, he also branches out to write about themes that aren’t directly related to his tribe. One of the short stories from Tales from the Whispering Basket entitled “Deadly Deeds” describes a man from the fictional town “Namtac” leasing a small cottage in the town of “Dinac.” While the townsfolk are initially puzzled by his presence, they come to harass and assault him four weeks after he rents the cottage. After uncomfortably living there for a year, he takes a look at the lease again only to be shocked: <blockquote>As I read the fine print, I freaked out so bad I coughed up hair! It states: ’We the citizens and the town of Dinac shall only lease and rent to our kind. All others may stay for a respite but must depart after four weeks. Those who choose to stay past that time period risk life and limb. All those who stay one year shall be eaten!’ So, do you see my dilemma? I’m not a ‘Dinac,’ I’m a ‘Namtac!’ Those Dinac’s have been barking and chasing my kind for centuries! We scratch and fight but I’m stranded and outnumbered! I hear them coming! So, please, read your lease well lest you end up renting from a bunch of dogs! (Mann, 75)</blockquote> The story displays his imaginative prose and, based on the last sentence, a hint of humor, but the idea of a group of people united under a common distinction (e.g., what race they belong to, where they come from, where they live now, etc.) oppressing another is certainly a familiar topic for Native Americans. This piece of fiction is more playful — and more extreme at the same time — with the topic than the other stories and poems in his book. <h4> Personal Life and Upbringing</h4> With his wife, daughter, and three sons, Mann currently lives in Webster, Massachusetts, in Worchester County, a place where his ancestors have lived “since time immemorial.” However, Mann was born and raised in Springfield, Massachusetts (Urban). Despite his people’s rich history in the area, he still felt different and out-of-place among the other kids: “Our people have always been here, but when you’re a kid and there are very few people who can identify with who you are, you actually begin to feel like an outsider on the very Earth your people have been on for thousands of years.” <h4> Environmental Activism</h4> Mann has also participated in environmental activism, such as working with the United States Fish and Wildlife Service in order to protect an indigenous fish local to the Worcester area ("It's Not Just..."). He has stated that "[the] Earth is not something for you to rip apart. It's there for everyone to share and understand." In line with this, he believes that if Indian culture had progressed on its own without European influence, it would have created technology that is more environmentally-friendly than what is commonly used today in Western culture (Steeves). <h4> The Nipmuc Tribe</h4> The Nipmuc tribe is based in central New England, mainly within Worchester County, Massachusetts, but used to inhabit territory reaching from southern New Hampshire to northern Connecticut and Rhode Island. They lived in villages such as Wabaquasset, Agawam, and Quaboag, utilizing a lifestyle including hunting, gathering, and planting. Since European arrival, they participated in King Philip’s War and all the wars on American soil such as the Revolutionary and Civil Wars (Toney). Today, the Nipmucs are not federally recognized due to failing to meet all the necessary criteria for federal recognition as set by the Office of Federal Acknowledgement (OFA) of the BIA (“Martin issues…”). The OFA’s denial of recognition is based on the findings of John Milton Earle in an 1861 report regarding the Native population of Massachusetts. Earle noted that some tribes within the Nipmuc Nation had little property and was unsure of the tribal status of members who married white or African American individuals, unwittingly skewing the lineage of many of today’s Nipmuc Indians as recorded by the federal government (Thee). As of 2009, the Nipmuc tribe consists of roughly 3,000 members. Today, they seek to restore their culture and obtain federal recognition. Mann states that “when you look at of what our people went through, it’s almost impossible to get [federal] recognition” (Filipov). Mann is one of many Nipmucs trying to bring back both cultural practices and tribal pride, hoping the public will recognize them even if the government won’t. <h4> References</h4> Filipov, David. “Through Songs and Artifacts, Tribe Revives a Long-Lost Culture.” Boston Globe: A.1. June 06 2009. ProQuest. Web. 11 April 2013. Holley, Cheryll Toney. “<a href="http://href.li/?http://nativenewengland.wordpress.com/2009/09/26/a-brief-look-at-nipmuc-history-by-cheryll-toney-holley/">A Brief Look at Nipmuc History</a>.” WordPress.com, 2001. Web. 17 April 2013 <a class="external text" href="http://www.umassmedia.com/art_lifestyle/featured_stories/article_c910b0e0-3fef-11e1-890a-001a4bcf6878.html">""It's Not Just Native History, it's American History""</a>. Mass Media, 29 November 2011. Web. 8 April 2013. Mann, Larry Spotted Crow. Tales from the Whispering Basket. CreateSpace Independent Publishing Platform, 2011. Print. “<a href="http://href.li/?http://www.bia.gov/cs/groups/public/documents/text/idc012877.pdf">Martin Issues Final Determination to Decline Federal Acknowledgment of The Nipmuc Nation</a>.” U.S. Department of the Interior. Sacks, Pamela H. “<a href="http://href.li/?http://www.telegram.com/article/20110812/NEWS/108129710/1011">Webster man keeps Nipmuc tradition alive.</a>” Telegram & Gazette. Steeves, Gus. <a class="external text" href="http://www.southbridgeeveningnews.com/Articles-Southbridge-Evening-News-c-2011-11-16-155058.113119-Earth-is-not-something-for-you-to-rip-apart.html">"Earth is not something for you to rip apart"</a>. Southbridge Evening News, 16 November 2011. Web. 10 April 2013. Thee, Christopher J. “<a href="http://href.li/?http://www.jstor.org/stable/20474497">Massachusetts Nipmucs and the Long Shadow of John Milton Earle.</a>” The New England Quarterly. Urban, Cori. <a href="http://href.li/?http://www.masslive.com/living/index.ssf/2011/08/springfield_native_larry_spotted_crow_mann_authors_new_book_titled_tales_from_the_whispering_basket.html">“Springfield native Larry Spotted Crow Mann authors new book titled ‘Tales from the Whispering Basket.’”</a> masslive.com Volain, Mark. <a href="http://href.li/?http://www.worcestermag.com/speak-out/two-minutes/Two-Minutes-WithLarry-Spotted-Crow-Mann-125892168.html">Two Minutes With…Larry Spotted Crow.</a> Worchester Mag. <h4> Further Reading</h4> <a href="http://href.li/?http://www.youtube.com/watch?v=Iv30hgWRx2I">Interview with Larry Spotted Crow Mann and performance with the Quabbin Lake Singers.</a> <a href="http://href.li/?http://www.nipmucnation.org/">Official Website of the Nipmuc Nation.</a> Nipmuc Nation. Mann, Larry Spotted Crow. “<a href="http://href.li/?http://www.whisperingbasket.com/bio.html">BIO.</a>” Tales from the Whispering Basket. Mann, Larry Spotted Crow. <a href="http://href.li/?http://indiancountrytodaymedianetwork.com/2013/04/12/david-bartons-lies-about-king-philips-war">“David Barton’s Lies about King Philip’s War”</a>. Indian Country Today, 12 April 2013. Web. 14 April 2013. Mann, Larry Spotted Crow. <a href="http://href.li/?http://indiancountrytodaymedianetwork.com/opinion/native-people-are-still-being-misinterpreted-and-misunderstood-140255">“Native People Are Still Being Misinterpreted and Misunderstood”</a>. Indian Country Today Media Network. 16 October 2012. Web. 1 April 2013. Mann, Larry Spotted Crow. <a href="http://href.li/?http://indiancountrytodaymedianetwork.com/opinion/last-thoughts-on-columbus-day%E2%80%94for-this-year%2C-at-least-138913">“Last Thoughts on Columbus Day—For This Year, at Least”</a>. Indian Country Today Media Network, 10 October 2012. Web. 1 April 2013. Mann, Larry Spotted Crow. <a href="http://href.li/?http://indiancountrytodaymedianetwork.com/opinion/mitt-romney-proves-yet-again-just-how-out-of-touch-he-is-135419">“Mitt Romney Proves Yet Again Just How Out of Touch He Is”</a>. Indian Country Today Media Network, 23 September 2012. Web. 1 April 2013. Contributor An entity responsible for making contributions to the resource Thomas Lusted, UNH '14 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Springfield, Massachusetts Type The nature or genre of the resource Still Image Language A language of the resource English Format The file format, physical medium, or dimensions of the resource jpeg Identifier An unambiguous reference to the resource within a given context DV-309 https://www.dawnlandvoices.org/collections/files/original/4a83ddfa95004d3722815c7e6c31af99.jpg e1f444e7bdda571031ec54ffed2e842d 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 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. Resources <a href="http://mashpeewampanoagtribe.com/" target="_blank">Mashpee</a> Wampanoag Tribe <a href="http://www.wampanoagtribe.net/Pages/index" target="_blank">Wampanoag Tribe of Gay Head</a> (Aquinnah) <a href="http://www.wlrp.org/" target="_blank">Wopanaak Language Reclamation Project</a> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Linda Coombs Description An account of the resource Linda Coombs* is program director of the Aquinnah Cultural Center. She is an author and historian from the Wampanoag Tribe of Gay Head (Aquinnah). <h4>Life & Career</h4> Born and raised in Martha's Vineyard, Coombs lives with her family in the Wampanoag Community in Mashpee on Cape Cod. After she graduated from University of Massachusetts at Lowell in 1971 with a degree in music education, Coombs began a museum career in 1974, interning at the Boston Children's Museum as part of its Native American Program. She and her peers, including Narragansett elder Paulla Dove Jennings, wrote children's books for the museum, illustrating Native American culture from a Native American perspective. Coombs later worked for nearly three decades with the Wampanoag Indigenous Program at Plimoth Plantation, including 15 years as the program's associate director. <h4>Writing </h4> Her children's book, Powwow, was published in 1992 by Modern Curriculum Press under their Multicultural Celebrations series; it chronicles the experiences of a Native American girl at her first powwow. The book is 23 pages long and is illustrated by Carson Waterman. Additionally, through her work at Plimoth Plantation, Coombs wrote a number of essays documenting colonial history from a Native American perspective. For example, at a conference on Thanksgiving, she stated, <blockquote>The actual and factual history of Thanksgiving in this country will be discussed: the European origins, views and practices, and how it evolved into the holiday it has become today. Many people don’t realize that thanksgiving was not a new concept to Native people. … Native people have held thanksgiving ceremonies since the time of Creation. The energy of lifeways of acknowledgement and thankfulness is what sustained Native culture for millennia.</blockquote> Coombs strives to promote truth, authenticity and cultural sensitivity. In 2008, she received some media attention when she asked a nine-year-old girl to remove her indian costume before entering the Wampanoag site at Plimoth. When the child cried, Coombs gave her a necklace from the gift shop as a token of reconciliation. “Costumes are offensive because of what has happened in history,” Coombs explained; “we’re trying to educate people about our culture and to correct stereotypes and wrong information, we’re here to make a bridge between people, not to just send them packing." Coombs is passionate about educating the public about myths concerning not only Wampanoag culture and traditions, but those of all Native People. Her goal is set on continuing to educate the public about Wampanoag history, culture, and other contributions and to present their nearly-forgotten traditional skills and technologies of her 17th century ancestors as authentically as possible. The material history of her research includes traditional wetu (house) construction, mat weaving, pottery, deerskin clothing, twined woven baskets, gardening, and foodways. Community is the Wampanoag way. According to archeological records, the Wampanoag have been around for at least 12,000 years. They did not maintain their culture that long without work. But the Wampanoag have undergone a difficult history through colonization, and are now divided into separate tribal communities. Re-linking those communities together is a way of preserving the ancestral homelands and Wampanoag culture. As Coombs puts it in "A Wampanoag Perspective," <blockquote>For many people in this country, the word “colonization” often seems to slide glibly off the tongue; and when it is used, the full aspects of its meaning are not recognized. … The deeper, dark meanings of the word have been “bred” out of American history. However, people still carry associated attitudes and behaviors that go unrecognized for what they actually are.</blockquote> Coombs understands the importance of preserving her culture and making certain that the lives of her ancestors are not forgotten; she has dedicated her career to this cause and wants to share it with the world. "The people today are the windows to the past if one knows how to navigate." -Linda Coombs *This article began as a biographical profile for <a href="http://en.wikipedia.org/wiki/Linda_Coombs" target="_blank">Wikipedia</a>. Thanks to Linda Coombs for her input and feedback on that article as well as this one. <h4>Writings by Linda Coombs </h4> “A Wampanoag Perspective on Colonial House.”Plimoth Life, v.3 no. 1, 2004: 24-28. “Hobbamock’s Homesite.” Thanks, But No Thanks: Mirroring the Myth: Native Perspectives on Thanksgiving. Plymouth, MA: Wampanoag Indian Program. September 9, 2000: 2-3. "Holistic History." Plimoth Life 1(2) 2002:12-15. “New Woodland Path Makes Inroads at Wampanoag Homesite.” Plimoth Life, v. 5 no. 1, 2006: 20. "Mayflower: A Story of Courage, Community, and War." Cultural Survival Quarterly, Spring 2007. Powwow. Modern Curriculum Press, 1992. “Wampanoag Foodways in the 17th Century." Plimoth Life 2005: 13-19 <h4>Other Works Cited</h4> “Artists and Craftspeople Sought for Directory of Native American Artists Living in New England.” Akwesasne Notes. January 31, 1992. Dresser, Tom. The Wampanoag Tribe of Martha’s Vineyard: Colonization to Recognition. The History Press, 2011. Fifis, Fran. “Native Americans Still Fighting Ignorance at Plimoth.” <a href="http://edition.cnn.com/2008/TRAVEL/11/28/plimoth.native.americans/" target="_blank">CNN Travel</a>. November 28, 2008. Accessed May 5, 2013. <a href="http://www.youtube.com/watch?v=FCTnaQU9X2g" target="_blank">First Thanksgiving </a>- Boston City Hall Linda Coombs 4/4, 2010. “Kids Told Not to Dress as ‘Indians’ at Plimoth Plantation | <a href="http://cnsnews.com/news/article/kids-told-not-dress-indians-plimoth-plantation" target="_blank">CNS News</a>.” November 26, 2008. Accessed April 23, 2013. Contributor An entity responsible for making contributions to the resource Crystal Gosnell, UNH '14 Type The nature or genre of the resource Still Image Date A point or period of time associated with an event in the lifecycle of the resource n.d. Language A language of the resource English Format The file format, physical medium, or dimensions of the resource jpeg Identifier An unambiguous reference to the resource within a given context DV-295 https://www.dawnlandvoices.org/collections/files/original/df474bb909605ce62edda53a61720dbe.pdf 8db4f92f9c0d51833c8b3499536306c8 https://www.dawnlandvoices.org/collections/files/original/8b70926ed28e0e27ba452fae1572ea8f.pdf 0f8b575b7e06aa5d5719bf1559b1e707 https://www.dawnlandvoices.org/collections/files/original/51369009e1a172f5b2fdd55a874a3c2f.jpg d62500f37ae8376aa32b3b2bcee3c464 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Narragansett Description An account of the resource The Narragansett Indian Tribe has inhabited what is now the state of Rhode Island for over 30,000 years. Federally recognized in 1983, the tribe is now headquartered in Charlestown. In addition to many historic deeds and letters, Narragansett people produced what is probably the first tribal magazine in New England, The Narragansett Dawn, from 1935-36. Today, Narragansett writers include the award-winning journalist John Christian Hopkins, also an inventive novelist; the poet Ella (Brown) Sekatau; and storyteller/author Paulla Dove Jennings. To learn more about Narragansett history and people, visit the tribal website at narragansett-tribe.org, as well as the Tomaquag Indian Memorial Museum in Exeter, RI. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Lorèn Spears Description An account of the resource Lorèn Spears, MsEd, (Narragansett/Niantic) is an educator, essayist, artist and two-term Tribal Councilwoman of the Narragansett Tribe in Charlestown, Rhode Island, where she currently resides. She is a graduate of the University of Rhode Island and the University of new England; and taught for over two decades, including 12 years in the Newport Public School system working with underserved children. Spears is also the Executive Director of one of the oldest tribal museums in the country--<a title="Tomaquag Indian Memorial Museum" href="http://www.tomaquagmuseum.com/index.cfm">the Tomaquag Indian Memorial Museum</a>, located in Exeter, RI. This site was originally home to the Dovecrest Restaurant and Trading Post, founded by Eleanor and Ferris Dove. A few years after the museum was founded by Eva Butler and Princess Red Wing in the 1950s, the Dove's donated their property to provide the museum a permanent location. <h4> Native American Education</h4> The museum has helped her with many of her personal endeavors, including the publishing of her essay in the book The Pursuit of Happiness: An Indigenous View, the Narragansett People Speak in 2005 as well as serving as the site for her school. Spears is a strong advocate for integrating more Native history and experiential learning into school curricula, as well as standing up for Native American children in the public school systems. As a child, Spears struggled to reach the caliber of her first grade classmates in her public school class in rural Rhode Island. She reflects on the experience, stating that “it was the perfect story of the low expectations white teachers have for Native American children” (Coeyman). In an unfortunate sense of déjà vu, Spears watched her eldest son struggle through first and second grade. This is when she decided to take some action; the discrimination of, and lack of respect for, Native children had gone on too long. Because of this, in 2003, Lorèn founded the Nuweetooun-meaning "our home"- School. This was a K-8th grade day school for Native American children (but also open to the public), located on the museum site, that used a curriculum based in Native American tradition and culture as well as standard academic subjects like math, literature and science. Her mission for the school was laid out in her essay featured in The Pursuit of Happiness: <blockquote>We are committed to an experiential, integrated and collaborative learning environment in which we strive to develop well-rounded, enthusiastic and self-motivated learners. They experience education that embraces their Learning styles, honors their multiple intelligences, and enriches their educational, social spiritual and cultural development.</blockquote> Lorèn has achieved this idea of experiential learning in various ways including having her students learn to work with and appreciate nature by trekking through a nearby forest to identify various trees, animal tracks and vegetation, making a gallon of maple syrup from 40 gallons of maple sap and travelling to Bluff Point State Park in Groton, CT to receive a hands-on lesson on “how archaeologists use fine-mesh screens and water to recover small-scale remains” (Silliman). She has also taught her students about the importance of the Three Sisters, which consist of corn, beans and squash, to the Narragansett people and many other Native American tribes. Each student at the Nuweetooun School, therefore, created either a picture or a poem about the <a title="Three Sisters" href="http://en.wikipedia.org/wiki/Three_Sisters_%28agriculture%29">Three Sisters</a>, which were inspired by the Three Sisters Garden located on the grounds of the Tomaquag Indian Memorial Museum. These depictions were collected and composed into a book, The Three Sisters: Pictures and Poems. The proceeds from selling this book were incorporated back into funding the school. <h4> Narragansett People and Nature</h4> In another endeavor sponsored and published by the museum, Lorèn, her mother Dawn Dove, her daughter Laurel and her grandmother Eleanor Spears Dove collaborated with other family members, tribe members and artist Holly Ewald to create “an environmentally-themed collage art book that presents Indigenous perspectives on the history of the Mashapaug Pond, the last remaining natural freshwater body in Providence, Rhode Island” (Farris). At one time in the history of the Narragansett People, the pond served as a venue for the young people to learn how to fish, swim and navigate canoes; it was also a very important factor in the physical and psycho-spiritual well being of the Narragansett community (Farris). Lorèn further explores the importance of nature in her poem “Roaring Brook,” which has yet to be published: <blockquote> Every spring the brook’s water was glistening and full Roaring from Arcadia, over falls and rocks; We swam all summer in the pool We thought it was deep Our memories fun-filled and cool </blockquote> Like the Mashapaug Pond, this brook served as a place for young Narragansett people to explore. Unfortunately, due to more than a century of industrial pollution and surface water runoff, the Mashapaug Pond can no longer contribute to the lives of the Narragansett community. However, Lorèn further describes in “Roaring Brook” how her community worked hard to preserve these important natural landmarks and the significance of continuing the preservation: <blockquote>Grandfather, Chief Roaring Bull, Always kept the brook clean… …So long as we heed nature’s call: Care for Mother Earth and her creatures So that Roaring Brook can be enjoyed by all</blockquote> In addition to heeding nature’s call, Lorèn strived to enrich her students with the culture in which they live, and grew up. As a result, every day at the Nuweetooun School begins with a Friendship Circle, a tradition of Narragansett people. Other cultural classroom activities include beadwork, finger weaving, basketry and the use of some Narragansett words (Hopkins). <h4> Struggles and Achievements</h4> Unfortunately, the Nuweetooun School was faced with a series of crises from 2009-2010. In 2009, the water pipes in the school building were discovered to have traces of metal in them, thus making the water unsafe to drink. Since the school is a non-profit organization, they relied on grants and fundraising to fund their school. With the help of this fundraising, the school was able to fix the plumbing issues in July 2009 (Thanks). The following year, the school was faced with more problems. In March 2010, the Supreme Court made a ruling that removed 31 acres of land out of trust from the Narragansett reservation in Charlestown. Because the tribe had much less land for money-making ventures, they had less money to provide to the school. In addition, Rhode Island was hit with devastating floods, which forced the school to go on hiatus, where it remains today (Davis). In light of these events, in 2010 Spears was also chosen as one of eleven Extraordinary Women honorees for Rhode Island. This award exemplifies the very nature of Lorèn Spears—extraordinary. In the words of Narragansett Chief Sachem Matthew Thomas, the Narragansett People “…support her in all she is doing and seeking to accomplish. She is an exceptional woman…” (Rovetti). <h4> References</h4> Coeyman, Marjorie (29 July 2003). "The school that Loren built; Native American children lag behind other minorities in academic achievement. One Rhode Island woman wants to change that." The Christian Science Monitor. Davis, Paul (Mar. 2009). "U.S. Supreme Court ruling latest setback for Indians". The Providence Journal. Farris, Phoebe (September 2012). <a href="https://www.culturalsurvival.org/publications/cultural-survival-quarterly/through-our-eyes-indigenous-view-mashapaug-pond">"Through Our Eyes: An Indigenous View of Mashapaug Pond".</a> Cultural Survival Quarterly. Retrieved 7 April 2013. Hopkins, John Christian. "Nuweetooun - Our Home - School". News from Indian Country. Rovetti, Leslie (29 March 2010). "It's official: Narragansett educator, curator Loren Spears is extraordinary". Westerly Sun. Retrieved 6 April 2013. Spears, Cassius, Jr., comp. The Three Sisters: Pictures and Poems. Exeter: Tomaquag Indian Memorial Museum/ Nuweetooun School, 2009. Print. Spears, Loren (2005). The Pursuit of Happiness: An Indigenous View of Education. Exeter, RI: Tomaquag Indian Memorial Museum. pp. xx. "Thanks to You, WE REACHED OUR GOAL!" Tomaquag Indian Memorial Museum and Nuweetooun School. Nuweetooun School, 2 June 2009. Web. 4 Apr. 2013. Through Our Eyes: An Indigenous View of Mashapaug Pond. Exeter, RI: Tomaquag Indian Memorial Museum. 2012. pp. xx. Contributor An entity responsible for making contributions to the resource Samantha Zinno, UNH '14 Type The nature or genre of the resource Still Image, Document Date A point or period of time associated with an event in the lifecycle of the resource n.d. Language A language of the resource English Format The file format, physical medium, or dimensions of the resource jpeg, pdf Identifier An unambiguous reference to the resource within a given context DV-301 https://www.dawnlandvoices.org/collections/files/original/bafae9c2aa6bd515d83d7317c932bc27.JPG 0157178e1170039c1f328f2635d59053 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 Maliseet Description An account of the resource Traditional Maliseet territory covers parts the St. John watershed, from Quebec and New Brunswick into northern Maine. There are numerous bands of Maliseet (or Wolastoyik, in their language) today in Canada; in Maine, the Houlton Band of Maliseet Indians received federal recognition in 1980. Resources <a href="http://www.maliseets.com/index.htm" target="_blank">Houlton Band of Maliseet Indians</a> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Mihku Paul Description An account of the resource <h4>About</h4> Mihku Paul is a Native American Maliseet poet, writer, visual artist, and activist. She is a member of Kingsclear First Nation, N.B., Canada and holds a BA in Human Development and Communication from the University of Southern Maine. Paul then received an MFA in Creative Writing from Stonecoast at the University of Southern Maine. Born on December 4th, 1958 Paul grew up in Old Town, Maine, along the Penobscot River. Her mother was born an hour and 45 minutes north in Houlton, Maine where the Houlton Band of Maliseets is located. The Maliseet Tribe is also known as the Wolastoqiyik Tribe. Paul, the youngest of four children was the only one in her family to complete high school. Starting a year late in her schooling, Paul didn’t struggle to catch up and ended up completed school a year early. <h4>Early Life</h4> Her grandfather, a Maliseet elder, was instrumental in passing on tradition and cultural knowledge to Paul. Being the youngest of all her siblings, Paul’s mother stressed the need for Paul to know this history so it wouldn’t get lost in through generations. Paul’s grandfather lived on Penosbscot Indian Island Reservation near Old Town. Here Paul spent much of her childhood where she watched her grandfather watercraft, hunt, and trap. She would miss many days of school at a time while she was out on the river with her grandfather on expeditions. Though Paul lived near a reservation, hey family didn’t grow up on one due to the lack of programs dealing with infrastructure and housing. It wasn’t until after the civil rights movement during the 1960’s that those programs were beginning to be put into place. Though she lived off the reservation, conditions weren’t much better for her family as Paul grew up in a very poor neighborhood. When Paul was on the reservation she felt safe and accepted, but when she had to leave and interact, like in the public schools, that became problematic. Though she wasn’t the only Native American to attend public schools, the group of kids that did attend got bullied. Along with being harassed by the non-native students, the native students also picked on Paul due to her lighter skin completion. <h4>Her Work</h4> Motivated by her own unsatisfactory experiences of primary and secondary education in Maine, and by her experiences of racism and discrimination as a mixed-blood Maliseet woman, Paul has worked for more than two decades to better endow teachers in the state system. This work includes curriculum enrichment that focuses on Waponahki cultural views of unity and support, as well as language arts and the connection of native language to the study and charting of North America. Paul also works with children in the Portland school district, which she has been persistently doing for over twenty years on the complicated cultural, political, and social accounts of the lives of native peoples in the 21st century. Paul also has interactive storytelling sessions surrounding Waponahki legends, and assists students with art projects by intertwining conceptual principles along with practical design. Along with Paul’s storytelling and curriculum enhancements, she also involves her art and poetry to help educate non-native people about the condition of Waponahki people in the Northeast. Outside the classroom Paul’s poetry and art support diversity projects, events, and have been instillations in various museums. <h4>Visual Arts</h4> Paul is a contemporary artist and writer with traditional roots, seamlessly combining the modern world with her legacy. Paul appreciates traditional Native American arts but doesn’t have a niche for it; rather she is trying to bring her Native identity forward into the contemporary moment, and is trying to use her art as a way to bridge that into the twenty-first century. Paul has had no formal education in visual arts, just her creativity, heritage, and passion for education. Paul is particularly interested in pattern and color relationships and works with pen and ink, watercolor, gouache and mixed media collage. Paul’s first multi-media installation “Look Twice: The Waponahki in Image & Verse,” went on exhibit in October 2009 at the Abbe Museum in Bar Harbor, Maine. The exhibit is a compilation of twelve panels that combine archival images of Waponahki history and culture with original poems that are designed to facilitate the governing look at Native people in this region. Colorful medicine wheels are intermingled throughout the exhibit, merged with conceptual water shapes to evoke the flow of time, memory and the St. John river. <h4>Publications</h4> Paul got to share her storytelling, talent for poetry, feelings on her education, and the plight of being Native American in her first chapbook, 20th Century PowWow Playland, published in 2012. This chapbook is a compilation of poems in which the Maliseet lands are at points inventively populated with not just, “the ghosts of half a millennium” but also with “those who remain”. As Mihku Paul remains in these lands, her opposing thoughts on settler colonization are not quieted, as she believes in the rights and continuation of indigenous people in the northeast. Paul’s poems clearly give a voice to those whose words have been silenced in the holocaust of colonization and displacement. Paul talks widely on her dissatisfaction of the education she received in the Maine public school system. In the poem “Jefferson Street School” (9) in 20th Century PowWow Playland, Paul speaks as a “kindergarten captive” who is forced to memorize and recite the “invader’s language” and partisan cultural perspective, which evidently captures and details this disillusionment. Paul tends to lead toward lyricism when it comes to her poems and Paul credits her love for the way language sounds and her talent at storytelling to her grandfather. He would spend hours with Paul telling her stories and teach her certain things in dialect. Paul’s 34 poems delve into this thought of multiple identities; how Paul is a “child of all worlds, child of no world”. (Totem, pg. 40) Paul’s `Amerindia’ reads, “Those hybrids” meaning Native and American are “encased in this new-made flesh”, meaning stuck and split. She ends on the question of what to do with these shattered pieces of glass, (from their original lifestyle) and what to do with what is now being presented to them, “this new fruit”. (53) In history we see this wonder of identity and the role security and money play a role in this. The reservation’s conditions prior to 1980 were disconcerting and in a way forced natives to live elsewhere and find jobs outside the community. On October 10th, 1980 the Maine Indian Claims Settlement Act was passed which granted the Passamaquoddy, Penobscot, and Maliseet tribe $81,500,000. This act proved that there were treaty issues and that the federal government owed the tribe’s money and land, which assisted the tribes to improve conditions on the reservations. Due to this assistance many people who had left the reservation to find jobs moved back. This wave of native people included many youth who had spent much of their life disconnected from the reservation. Paul currently resided in Portland, Maine and teaches creative writing at the Maine Women Writers Collection at the University of New England. <h4>Works Cited</h4> Paul, Mihku. "<a title="The Work of Mihku Paul" href="http://mihkupaul.com/" target="_blank">The Work of Mihku Paul</a>." The Work of Mihku Paul. Mihku Paul. 25 Apr. 2013 "<a title="Abbe Museum" href="http://abbemuseum.blogspot.com/2009/10/look-twice-evokes-new-thoughts-about.html" target="_blank">Abbe Museum</a>: Look Twice Evokes New Thoughts About History." Web log post. ABBE MUSEUM: Look Twice Evokes New Thoughts About History. Ed. Abbe Museum. 2 Oct. 2009. 25 Apr. 2013 Bryant, Rachel. "<a title="Mihku Paul" href="http://w3.stu.ca/stu/sites/nble/p/paul_mihku.html" target="_blank">Mihku Paul</a>." New Brunswick Literary Encyclopedia. 2011. New Brunswick Literary Encyclopedia. 25 Apr. 2013 "<a title="Indigenous New England Literature" href="http://indiginewenglandlit.wordpress.com/2012/11/02/mihku-pauls-first-chapbook/" target="_blank">Indigenous New England Literature</a>." Rev. of Mihku Paul’s first chapbook. Web log post. Indigenous New England Literature. 2 Nov. 2012. 25 Apr. 2013 Panepinto, Lisa. "<a title="Renewing Images: Mihku Paul Interview" href="http://riverpineanthologyofcivicdiscourse.wordpress.com/2012/09/14/mihku-paul-interview/" target="_blank">Renewing Images: Mihku Paul Interview</a>." River pine anthology of civic discourse. 14 Sept. 2012. River Pine Anthology of Civic Discourse. 25 Apr. 2013 Paul, Mihku. <a title="20th Century PowWow Playland" href="http://www.amazon.com/20th-Century-PowWow-Playland-Mihku/dp/1105786102" target="_blank">20th Century PowWow Playland</a>. 978-1-105-78610-5. Greenfield Center, NY: Bowman Books, 2012. Teeter, Karl. <a title="Tales From Maliseet Country" href="http://www.amazon.com/Tales-Maliseet-Country-Studies-Anthropology/dp/0803224915" target="_blank">Tales From Maliseet Country</a>. Nebraska: University of Nebraska, 2007. Contributor An entity responsible for making contributions to the resource Raya Sultan Al-Hashmi, UNH '13 Type The nature or genre of the resource Still Image Date A point or period of time associated with an event in the lifecycle of the resource n.d. Language A language of the resource English Format The file format, physical medium, or dimensions of the resource jpeg Identifier An unambiguous reference to the resource within a given context DV-291 https://www.dawnlandvoices.org/collections/files/original/1710f552c56e98776d4d05ed9aa0ace7.jpg 0f6537ec6ae6fb442aea21fc4072886d Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Abenaki Description An account of the resource Traditional Abenaki territory encompasses what is now New Hampshire and Vermont, as well as parts of western Maine, western Massachusetts, and Quebec. The Abenaki people comprise numerous bands and communities. In the United States, at this time, none of those groups is federally recognized. The Canadian government formally recognizes two reserves, at Odanak (St. Francis) and Wolinak (Becancour). Resources <a href="http://tribal.abenakination.com/" target="_blank">Mississquoi Abenaki Tribal Council</a> (VT) <a href="http://www.elnuabenakitribe.org/" target="_blank">Elnu Abenaki Tribe</a> (VT) <a href="http://www.abenakitribe.org/" target="_blank">Nulhegan Abenaki Tribe</a> (VT) <a href="http://koasek-abenaki.com/" target="_blank">Koasek Traditional Band</a> (VT) <a href="http://www.cowasuck.org/" target="_blank">Cowasuck Band of the Pennacook Abenaki</a> (NH) Subject The topic of the resource Abenaki Indians Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Small Fancy Basket with Cowiss (c. 1900) Description An account of the resource Fancy Basket, c. 1900, Ash Splint, Abenaki, Housed at the Mt. Kearsarge Indian Museum This is a small, purely decorative, fancy basket. The main structure of the basket is tightly woven with light colored ash splints. The even sized and very smooth splints indicate the later date of the basket. Small decorative curls, known as cowiss, fashioned out of a darker splint cover most of the outside of the basket. These curls, called cowiss, are a common decoration on fancy baskets. The handles of the basket, two on the sides and one on top, are highly decorative. Due to its style, the basket would have been an item popular among tourists in New England. <h4>The Legacy of Basketmaking</h4> By continuing to make baskets, basketmakers today preserve a traditional way while also being involved members of their communities. Basketmaking creates a connection between ancestors, the older generation, and the younger generation that is important to the continuation of the art of basketry: "the work we create as artists connects us with our ancestors and leaves behind a connection for those yet to be born to remember who we are and were. The baskets, carvings, beadwork, tools, and items that made their way into museums still speak to us and teach us" (Mundell 26). Basket styles continue to change, which is a testament to the adaptability of the Abenaki people: "Each new ash splint basket crafted by Abenaki basket-makers… is a modern creation, designed to meet current 21st-century needs. Yet behind each basket lies a fascinating, time-honored history of native woodworking and basket-crafting here in the northeast” (Goff). Despite changing styles, the legacy is never lost and the tradition and process of making a basket remains much the same as it used to. Today various basketmakers such as <a href="http://www.vermonter.com/northlandjournal/native-american-baskets.asp">Jesse Laroque</a>, <a href="http://www.vermontwoman.com/articles/1004/abenaki-basketmaker.shtml?forprint">Jeanne Brink</a>, <a href="http://neculture.org/exhibit1/dow.html">Judy Dow</a>, and <a href="http://www.westernabenakibaskets.com/">Bill and Sherry Gould</a>, keep the tradition alive by teaching apprentices and the younger generation, selling their wares, providing information, forming organizations and attending events that keep basketmaking a big part of New England culture. By keeping the tradition alive, Abenaki basketmakers are able to keep their tribe in the news and in the minds of the people of New England. And because for many years Indigenous peoples were erroneously labeled as disappeared from the area, being in the public eye helps to break down those stereotypes. <h4>Works Cited</h4> "<a href="http://www.nps.gov/acad/forteachers/upload/background3.pdf">Ash and Birchbark: The As and Bs of Traditional Baskets.</a>" U.S. National Park Service. N.p., 27 July 2012. Web. 27 July 2012. Goff, John. "<a href="http://www.wickedlocal.com/salem/news/opinions/x2108616367/John-Goff-Abenaki-basket-making">Abenaki Basketmaking.</a>" Salem Gazette [Salem] 24 June 2011: n. pag. Web. 27 July 2012. Mundell, Kathleen. North by Northeast: Wabanaki, Akwesasne Mohawk, and Tuscarora Traditional Arts. Tilbury House Publishers, 2008. Pelletier, Gaby. Abenaki Basketry. Ottawa: National Museums of Canada, 1982. Print. Date A point or period of time associated with an event in the lifecycle of the resource circa 1900 Type The nature or genre of the resource Still image Format The file format, physical medium, or dimensions of the resource jpeg Creator An entity primarily responsible for making the resource Unknown Contributor An entity responsible for making contributions to the resource Mt. Kearsarge Indian Museum Ana Caguiat Rights Information about rights held in and over the resource Image used with permission of Mt. Kearsarge Indian Museum. Identifier An unambiguous reference to the resource within a given context DV-278 https://www.dawnlandvoices.org/collections/files/original/ca70bf902b38a822adf7a12395d36141.pdf 345868d589f4982fa70059f87e7c130d 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 Mi'kmaq 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 The Aroostook Indian (December 1971) Description An account of the resource v. 3, no. 12 Creator An entity primarily responsible for making the resource The Association of Aroostook Indians Source A related resource from which the described resource is derived University of Maine-Orono, Fogler Library Special Collections Date A point or period of time associated with an event in the lifecycle of the resource 1971-12 Contributor An entity responsible for making contributions to the resource Julia Brush Rights Information about rights held in and over the resource University of Maine Libraries. Used with permission. We also consulted with the family of editor Tom Battiste, including his sister Marie Battiste and widow Susan Battiste. We thank Desiree Nagy at the University of Maine for making the digitized copies available. Language A language of the resource English Type The nature or genre of the resource Document Date Created Date of creation of the resource. September 1, 2016 Format The file format, physical medium, or dimensions of the resource pdf Identifier An unambiguous reference to the resource within a given context DV-403 https://www.dawnlandvoices.org/collections/files/original/2e5a1dc4ab19d91b1ca39ea978f5979e.pdf e097bec3f5e4471c86425fb9999eee86 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 Mi'kmaq 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 The Aroostook Indian (October 1971) Description An account of the resource v. 3, no. 10 Creator An entity primarily responsible for making the resource The Association of Aroostook Indians Source A related resource from which the described resource is derived University of Maine-Orono, Fogler Library Special Collections Date A point or period of time associated with an event in the lifecycle of the resource 1971-10 Contributor An entity responsible for making contributions to the resource Julia Brush Rights Information about rights held in and over the resource University of Maine Libraries. Used with permission. We also consulted with the family of editor Tom Battiste, including his sister Marie Battiste and widow Susan Battiste. We thank Desiree Nagy at the University of Maine for making the digitized copies available. Language A language of the resource English Type The nature or genre of the resource Document Date Created Date of creation of the resource. September 1, 2016 Format The file format, physical medium, or dimensions of the resource pdf https://www.dawnlandvoices.org/collections/files/original/67d2154ff8fb0dac2013297df04b635f.pdf 4660c4cd02d12194bf0809ee3f02ec03 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Passamaquoddy Description An account of the resource Traditional Passamaquoddy territory covers northeastern Maine and parts of New Brunswick, and many Passamaquoddy people continue to live throughout those territories. They presently have two reservations in Maine, one at Indian Township (Princeton), the other at Sipayik (Pleasant Point). Resources Passamaquoddy Tribe at <a href="http://www.passamaquoddy.com/" target="_blank">Indian Township</a> Passamaquoddy Tribe at <a href="http://www.wabanaki.com/" target="_blank">Pleasant Point</a> <a href="http://www.wabanaki.com/wabanaki_new/Museum.html" target="_blank">Waponahki Museum</a> Passmaquoddy <a href="https://www.facebook.com/Passamaquoddy-Cultural-Heritage-Museum-245012865531840/" target="_blank">Cultural Heritage Museum</a> on Facebook Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vera Francis Description An account of the resource <h4>Life and Career</h4> Vera J. Francis is a Passamaquoddy educator, environmental activist and performance artist rooted in Wabanaki traditional storytelling. She resides in Perry, Maine, on the Pleasant Point (Sipayik) Reservation. Francis writes and speaks frequently about environmental issues and tribal politics in newspapers, at conferences, and on websites. On April 19, 2013, she was interviewed by Parker Cavallaro (UNH '13) for this article. As part of the nonprofit <a href="http://www.harpswell.info/frwds/files/Ntulankeyutmonen_Nkihtaqmikon.htm">Ntulankeyutmonen Nkitahkomikon</a>—NN “We Take Care of Our Land”, Francis has advocated for the environmental preservation of Pleasant Point-Passamaquoddy ancestral territory. Because Passamaquoddy ancestral homeland is now divided by the U.S.-Canadian border along the St. Croix river, Francis has been involved with legal proceedings concerning both federal governments, including litigation between the Bureau of Indian Affairs, members of the Passamaquoddy-Pleasant Point (Sipayik) Reservation, and various energy companies seeking leases for land in trust. In addition to work with NN, Francis’s second activist group, The Schoodic Riverkeepers, has dedicated its work to more recent issues involving the St. Croix River alewife (a migratory species of herring) and glass eel. The group has called for these two species to be restored through measures such as unrestricted spawning runs, traditional resource management such as catch limiting, and increased support for an indigenous economy through export of fish products ("Vera Francis-Personal Interview"). <h3>Part 1: The Story of A Fish</h3> <h4> A History of Turmoil</h4> For over 600 generations of Passamaquoddy ancestry, the St. Croix River alewife (Siqonomeq in the Maliseet language) has traveled from the brackish tidal waters of Passamaquoddy Bay to upstream spawning grounds in the river's 1,650 square mile watershed ("8.0 St. Croix River Basin" 1-2). With eight independent tributary streams and lakes, the St. Croix River basin provides the freshwater environment necessary for the alewives' annual run. Today, things have changed for the migratory fish. Alewives will travel 35 miles inland through the lower branch of the river, as they always have. They will reach the town of Baileyville, Maine, as they always have. And, since 2008, they will be allowed by the Canadian government to pass through the Milltown Dam, which is used for hydroelectric power generation ("St. Croix Alewife Pt. 2"). The fish will then travel to Woodland Dam where, since 1998, alewives have been permitted by the state of Maine to pass further upstream. This brings the fish to Grand Falls, where their journey ends. For just over 17 years, the alewives have finished their run at the Grand Falls Dam, where they are left to spawn in tributary lakes and streams below this point ("The Alewifes Argument" 1). International opposition has kept them here, and, until recently, it was uncertain if the fish would ever go further. <h4> Alewife and The Maine Economy</h4> Sport fishermen see the alewife as a pest since the mature fish are able to feed on the fry of a much more coveted species, the small mouth bass. While bass str renowned as the prize of fisherman around the word, for the Passamaquoddy this marine trophy has overshadowed the ecological and cultural significance of the St. Croix alewife. The economy of Maine's sport fishing industry, along with the continuing need for hydroelectric power along the river, have cut off the remainder of the alewives' territory ("St. Croix Alewife Pt. 2"). As a result, roughly half of Passamaquoddy ancestral territory receives no yearly spawn. Furthermore, the alewives's current run is cut off from nearly 98% of tributary area by square mileage. Thus, the tribe has not received any natural supply of alewife to upper tributaries in almost a quarter of a century ("Vera Francis-Personal Interview"). Shortly, though, everything will change. <h3>Part 2: The Story of A Woman</h3> <h4> Maintaining the Right to Fish</h4> In addition to her efforts with land preservation and legal activism with NN, Francis is a founding member of a second Passamaquoddy activist organization known as the Schoodic Riverkeepers. Advocating for the tribe's traditional fishing rights, the organization focuses exclusively on alewife and river restoration, and has called on the U.S./Canadian <a href="http://www.ijc.org/en_/" target="_blank">International Joint Commission</a> to restore the alewife's original territory. The Passamaquoddy believe strongly that the alewife is bestowed the natural and spiritual right to regenerate in its original scale (Toensing 1). Chief Hugh Agaki of the Passamaquoddy tribe at St. Andrews, New Brunswick, comments on this naturalistic philosophy: "What’s happened to the Alewives is a reflection of what’s happened to ourselves, in terms of an indigenous species being displaced from our natural territory..." (Passamaquoddy Push for Restoration of Alewife..." 1) To say that the alewife is tied to the Passamaquoddies' livelihood would be an understatement. The alewife, much like the glass eel, is a culturally-embedded species. The two species were once among three other searun fish in the St. Croix. Now that the Atlantic Salmon, Shad, and Blueback Herring are gone, these two fish are all the tribe has left ("St. Croix Alewife Pt. 2"). <h4> Ecological Activism that Preserves Tradition</h4> Vera Francis sits in front of her shoreline camp on Schoodic Lake. The sun has just dipped below the horizon, and it is dusk when my call reaches her. She is fishing for glass eels--not a breed, but an age where the juvenile eel is transparent, giving its body an almost crystal-like appearance. "We're paying attention to what's going on," Vera mentions in reference to current state legislation. The legislation in question is Maine House Bill L.D. 451, unanimously reccommended for a house vote by Maine's Marine Resources Committee and signed by the governor on March 21st, 2013. Because of L.D. 451, Vera is considered non-licensed by the state of Maine because she is above an imposed license limit, capped at 200 for the Passamaquoddy. I discover that Vera is actually fishing for glass eels in protest, (her licence number would be 341 if not for such strict regulations). In the state's eyes, she is not supposed to be doing what she is doing--and may even be asked to leave. In the eyes of her ancestors, she is doing what she is meant to do, and what her tribe has done for thousands of years. How, then, is the debate settled, when modernity and resource management clash with the intrinsic right to preserve one's way of life? Vera explains to me that this "debate" need not exist. "We are fishing through a sustainable management plan that is focused on what comes out of the water." The Passamaquoddy's solution to the ecological fragility of the glass eel is quite literally a matter of numbers. Rather than managing the species through access to fishing licenses alone, the juvenile eel is preserved by measuring how many are caught. When tribal members reach their catch limit, they simply stop fishing. This practice is in direct contrast to the state's approach on glass eel fishing where year by year, eel licenses have been tightened in their availability. L.D. 451 only worstens the prospect for legal traditional fishing. For regular eel harvesters, scant licensure is merely an inconvenience. For the Passamaquoddy, the glass eel (often fetching up to two thousand dollars per pound) is not just essential but financially critical ("Feds to Stay out of Maine Glass Eel Dispute" 1). It's not just about the fish. Vera reminds me that the glass eel and alewife demand specific fishing practices. One must learn how to craft a seine for the eel, how to rig it in the water, and how to know when to stop fishing. These practices maintain the tradition of practical knowledge and skill that has always been a part of Passamaquoddy life. By continuing to fish for alewife and glass eel, the Passamaquoddy have also created an economy that supports industry outside of the tribe. Alewife is a good baitfish: catches are used by fish processing plants to create fish meal for lobstering, and are shipped off to distributors for commercial bait supply. When manufacturers, fish processors, and fisherman use the alewife, or when glass eels are purchased for eating, these subsequent economies perpetuate the traditional practices of the Passamaquoddy and ensure their future with a traditional marine subsistence ("Vera Francis-Personal Interview"). Francis explains why these indigenous fishing rights are so critical: "If you can't fully access the environment to participate in the traditional activity, you cannot acquire a traditional economy. You won't be able to acquire the knowledge or new knowledge that is required to sustain a traditional economy." <h4> Looking Towards the Future</h4> If the Passamaquoddy are to maintain this traditional economy, they must continue their advocacy for the resources that allow them to do so. Still, the frantic pace of modern progress will continue to conflict with the ecological necessity of tribal members. The impact of development along the St. Croix will push relentlessly forward--but so too will the Passamaquoddy. Francis's commitment to preserving the glass eel is illustrative of her continuing commitment to her own ancestral territory. The alewife will soon see waters that have not been seen in decades. The glass eel may finally receive the responsible fishing management needed to ensure its future as well. These are the triumphs that define Vera Francis, and define the Passamaquoddy as a resilient, adaptive, and resourceful people. In an ongoing effort to inform scholarly communities, Vera is published in the March 2012 issue of Yemaya, a journal for gender and fisheries published by the International Collective in Support of Fishworkers (ICSF). In her article, Francis reminds readers how the perception of progress from the colonial perspective is often seen as a detriment to indigenous communities and their ecological resources (Francis 2-3). *This article began as a biographical entry for Wikipedia. Thanks to Vera Francis for her interview, and for her feedback on both the Wikipedia article and this one. <h4> References</h4> “<a href="http://www.pressherald.com/news/alewives_2012-07-08.html?pagenum=full">The Alewives Argument</a>". The Portland Press Herald / Maine Sunday Telegram. Web. 22 Apr. 2013. Alewife St. Croix Part 2. Dir. Ed Bassett. 2010. Digital Media. “<a href="http://www.sunjournal.com/news/maine/2013/04/05/feds-stay-out-maine-glass-eel-dispute/1344034" target="_blank">Feds to Stay Out of Maine Glass Eel Dispute</a>.” Sun Journal. Web. 21 Apr. 2013. Francis, Vera J. "<a href="http://www.icsf.net/images/yemaya/pdf/english/issue_39/307_Yem39eng.pdf" target="_blank">Exercising Sovereignty on the Sea.</a>" Yemaya 39 (2012): 2-3. Print. “<a href="http://www.pressherald.com/news/Legislature-passes-alewives-maine-st-croix.html" target="_blank">Legislators Pass Bill to Reopen River to Alewives</a>." The Kennebec Journal, Augusta, ME. Web. 22 Apr. 2013. Toensing, Gale C. "<a href="http://indiancountrytodaymedianetwork.com/article/passamaquoddy-nation-seeks-to-free-alewives-on-st.-croix-river-122933" target="_blank">Passamaquoddy Nation Seeks to Free Alewives on St. Croix River - ICTMN.com</a>." Indian Country Today Media Network.com. Indian Country Today, 11 July 2012. Web. 21 Apr. 2013. "Vera Francis-Personal Interview." Telephone interview. 19 Apr. 2013. Walsh, Tom. "<a href="http://bangordailynews.com/2012/06/09/news/down-east/passamaquoddy-push-for-restoration-of-alewife-spawning-grounds/" target="_blank">Passamaquoddy Push for Restoration of Alewife Spawning Grounds</a>."Passamaquoddy Push for Restoration of Alewife Spawning Grounds. Bangor Daily News, 10 June 2012. Web. 21 Apr. 2013. "<a href="http://www.maine.gov/doc/commissioner/flood/docs/maineriverbasin/maineriverbasinreport_chap8and9.pdf" target="_blank">8.0 St. Croix River Basin (Eastern Maine Coastal)</a>." Maine.gov. N.p., Oct. 2007. Web. 20 Apr. 2013. Contributor An entity responsible for making contributions to the resource Parker Cavallaro, UNH '13 Type The nature or genre of the resource Still Image Language A language of the resource English Format The file format, physical medium, or dimensions of the resource jpeg Date A point or period of time associated with an event in the lifecycle of the resource 2013 Identifier An unambiguous reference to the resource within a given context DV-307 https://www.dawnlandvoices.org/collections/files/original/e13bdfd55188b8b34e65691eaf38d538.pdf fb8172a151bb85b6f26a68fc3850d302 PDF Text Text Wabanaki Alliance Vandalism halted at Pleasant Point Non-profit org. U.S. Postage Paid 2.1* Orono, Maine Permit No. 14 D ecem ber 1977 State ends priests' pay AUGUSTA — An opinion this month by Maine’s Attorney General says the state is under no obligation to continue paying salaries of Catholic priests on Indian reser Lewiston, headed by Watie Akins, an vations. PLEASANT POINT — A recent spate of Payments have already been discon Indian. Negotiations are underway with an vandalism to new housing here has ended Indian contractor for construction, Geaves tinued, and the Catholic Diocese of Maine is with the occupancy of the homes. expected to pick up the tab. A spokesman said. Vandals broke enough windows, and for the diocese said more than the priests’ Another project planned for a spring 1978 kicked in walls, to total an estimated $6,000 salaries is at stake, since the state also has construction starting date is a Passama damage at the Passamaquoddy reservation traditionally paid other parish costs on here. But those problems are now a thing of quoddy tribal municipal building, at a site Maine's three reservations. the past, according to Clayton Cleaves, on the south side of Route 190 on the The diocese does not plan to get involved Passamaquoddy Tribal Housing Authority reservation. A federal Economic Develop in a dispute with the state, the church ment A dm inistration grant of about executive director. spokesman said, adding that the matter $150,000 will fund the project. Cleaves said in a recent interview at his should in his opinion be settled between reservation office th a t incidents of state and tribal officials. vandalism have been “cleared up” by full For many years the state has paid parish occupancy of the Phase III housing by expenses at Indian Island, Indian Township Indian families. and Pleasant Point. The diocesan spokes INDIAN TOWNSHIP — A Passama Cleaves went on to say, “the vandalism man said the Catholic Church will have to quoddy Indian says that contrary to a state concept is not as bad as people are led to ment by a tribal official, members of his expend an additional $20,000 to $30,000 to believe” by newspaper accounts. “People make up for the lack of state support. tribe sold land to non-Indians. are led to believe there are riots down here. Simon Sockabasin, disputes tribal We’ve never experienced a fire in relation to spokesman Wayne A. Newell’s statement vandalism here, like other places have had,” that Passamaquoddies never sold land, a he said. comment made at a land claims seminar at Cleaves did acknowledge the PassamaPORTLAND — Southern Maine Indian Portland. quoddies have had “petty vandalism. We Sockabasin says in a letter to Wabanaki Association no longer exists, following a take every precaution to avoid vandalism,” recent unanimous vote of its board of Alliance, “there were 22 Passamaquoddy he said. directors. The reservation now has 81 units of Indians that sold land to non-Indians, from "After nearly two years of existence the 1889 to 1909. I can substantiate this. housing, all occupied, and another 40 units, Anyone is welcome to come to my residence Southern Maine Indian Association closed Phase IV, are being planned. Construction its doors and went away almost like it never here on Indian Township to scrutinize these is set to begin in spring 1978. existed,” said executive director Jason Of modem design, the new homes will be valuable documents.” Sockabasin said he has documents dating Mayes, writing in a Westbrook Indian news built so that solar heat collector panels can from 1799 pertaining to tribal land and letter called Eastern Woodland News. be added at a later date. Architect for the Apparently bitter over the closing of new housing is Alnabe Design Associates of alienated lots. Indians sold land Brennan’s opinion says no state agency may spend state funds without authoriza tion by statute, and “in this case we find no such authority . . . and conclude that there is no legal basis for the payments.” N e w fish p la n t r e a d ie d PLEASANT POINT — A new fish processing plant, and adjacent pier, have been built here as a move toward economic self-sufficiency for the Passamaquoddy tribe. The fish plant, a 56 by 24 foot metal building, was completed Dec. 1 by Bridge Construction Co. of Augusta. The 275 foot pier has almost been completed, according to tribal officials. A variety of seafoods could potentially be handled at the plant, which may employ as many as 15 Indian persons. Tribal officials hope to obtain a federal Small Business Administration loan to develop a market for fish plant products. Southern Maine Indians disband SMIA’s offices at 142 High St., Mayes, a Cherokee, said, “many agencies, govern ment and private, lied to us and physically threatened us in what seemed to be a con certed effort to not recognize Indians as equals. For a long time I tried to figure it out but the only explanation I came up with was racism. It is deep, ugly and very powerful in Maine, the white man’s playground.” Mayes has joined the staff of the news letter. Artist-poet has many interests By Steve Cartwright Artist-poet Richard Tompkins and his wife Patricia, and sons Katadin, left, and Kineo. LINCOLNVILLE — Richard Tompkins has been a miner in Kentucky, a forest ranger, logger and steelworker. The 37-year-old Indian was wounded while serving in the U.S. Army, has served time in prison, has recovered from alco holism and drug abuse — and is now a most successful artist. Best known in Maine and elsewhere for his paintings, Tom pkins also builds fu rn itu re and explores other artistic mediums. He is interested in people in all their variety, and his caring for others shows in many ways. Tompkins grew up in Detroit (Maine) in a non-Indian foster home, knowing almost nothing of his Indian background. A few days ago he dropped by the Central Maine Indian Association office at Orono, and with director Michael Ranco’s help, traced a Micmac band number that will help identify Tompkins'Indian ancestry. Attracted to art at an early age, Tompkins began painting and drawing while a boy attending Hartland Academy. He has taken numerous courses through the University of Maine, but has had no formal training in art. Tompkins and his wife Patricia live on a 100-acre farm at Moody Mountain, with (Continued on page 7) �Page 2 Wabanaki Alliance December 1977 editorials Moving back home Indians are quietly returning to the reservation. There is William B. Newell, the retired anthropologist who moved home to Indian Island, although his father had moved away many years ago, and the younger Newell was born in Boston. There is Dr. Eunice Baumann-Nelson, now Penobscot director of health and social services at the Island. She grew up on the reserva tion, but spent much of her life as far away as South America. Very few persons were there to hear it, but at a recent Orono Both of these people, featured in last month’s Wabanaki Alliance, Historical Society meeting three faculty members from Bangor are highly qualified professionals who succeeded on the “outside.” Community College presented an enlightening program on Cree But somehow, somewhere in their hearts, it became important to Indians. identify with home, the Penobscot Nation. Newell’s daughter Diane and heir husband Howard Wilson also The trio spent a bare two weeks at Moosonee, a Cree village on have settled at Indian Island. Similar stories come from Pleasant Hudson’s Bay in northern Ontario, but the experience obviously left Point Passamaquoddy reservation, and Indian Township Passathem with lasting impressions. „ maquoddy reservation. Tribal rolls are on the increase. Penobscot tribal historian and genealogist S. Glenn Starbird, Jr. For example, as a Provincial Police van headed down Moosonee’s main street, a Cree woman tossed a rock through the windshield. said he expects at least 60 new names to be reviewed at the council’s annual census meeting this January. Why? So she would be sentenced to a correctional center where she Numbers will be revealing, but won’t tell the whole story of why could learn a skill, and possibly find a job. One has to break the law Indians are returning home. in Moosonee to get a bit of education to try to survive. The crass, superficial opinion is that these returning Indians want That was only one of several ironies of life in Moosonee. Another a piece of the land claims pie, if Indians should win their case. Only a outrageous situation was the government liquor store, a large second glance is needed to disprove this theory. The real reasons are both more subtle and more profound. Indians modem building that stood out among the weather-beaten Cree homes. Every brand of liquor is available there at standard Canadian are returning to the reservation to identify with their past and their kin. In coming home, they are finding themselves. prices, and alcoholism is rampant in Moosonee. The case of the Cree The liquor store thrives, but Canadian government has cut the budget for Moosonee’s vocational training center, and its director says it may have to close. Cooperation Moosonee has a rail link to the rest of civilization, but it’s hard to see it as a blessing. Hudson Bay Company has exploited the Crees for years. Still standing in front of the company store is a press used to squeeze down furs so that Indians would have to supply more for less. A new sense of cooperation emerged in a bi-state Indian welfare services program that will concentrate on improved foster care. Covering portions of Maine and Massachusetts, the federally funded program is proof that Indians of different backgrounds and (Cree trappers used to be paid by a musket-high pile of furs, so geographic origin can work together toward solving common clever Hudson Bay officials built extra long rifles to trick the problems. _ Gregory Buesing, coordinator of the Indian Task Force of the Indians.) Federal Regional Council of New England, said the new program At least trapping was a living. Today most of Moosonee is on could be a prototype, with other shared services programs to follow. welfare. The sled dogs were executed in favor of snowmobiles. The foster care program involves the Boston Indian Council, Coca-Cola is consumed by small children at an alarming rate, to the Central Maine Indian Association and Association of Aroostook exclusion of anything nutritious. Indians, which together represent a number of different tribes. Buesing said the cooperation these groups have demonstrated is an One of the speakers at Orono said he would often see someone incentive to push for similar cooperative programs in other areas. consume a six-pack of Coke on the spot. Indian culture has become Indian foster care involves a history of much abuse, where so -skewed that when a welfare check rolled in, one Indian family youngsters were yanked from Indian homes (sometimes for valid used it to hire a taxi^o go fishing. reasons) but then placed in totally non-Indian homes (for no valid There is a grain of hope in a group that wants to return to reason). In an article in this paper, Penobscot Vivian Massey calls traditional native ways and native pride. It will be a long hard road, that practice “cultural genocide.” The new program is an important step in correcting long-term and non-Indians in Moosonee are not exactly paving the way. problems through Indian agencies. And there are few problems that The police force, for instance, is non-Indian, and none of the men cannot be overcome through cooperation. speak Cree. Why learn it, they say, since what they want most is to be transferred out of Moosonee. WABANAKI ALLIANCE Some of the Cree problems are familiar to groups of Indians in Maine: The Crees have a low self-image and therefore little motiva tion to work for change; the welfare syndrome tends to perpetuate itself; alcoholism robs families of stability and harmony. Vol. 1, No. 5 December 1977 Published monthly by the Division of Indian Services [DIS] at the Indian Resource Center, 95 Main St., Orono, Me. 04473. Steven Cartwright, Editor William O’Neal, Ass’t Editor DIS Board of Directors In the case of the Crees, isolation involves economic dependency and cultural degeneration. One might say that while Moosonee is isolated, it hasn’t been isolated enough. Its Cree inhabitants haven’t escaped the ravages of white exploitation and indifference. And the churches in Moosonee seem unable to do much about it. Jean Chavaree [chairman] John Bailey, CAP coordinator Albert Dana Timothy Love, CAP director Jeannette Neptune, Tribal Clerk ErienePaul, Central Maine Indian Assn. Roy Paul, Assn, of Aroostook Indians Maynard Polchies, president, Aroostook Indians Michael Ranco, Central Maine Indian Assn. • Perhaps the Crees’ only ray of hope is an end to isolation, and the beginning of recognition and support from within the community and outside Moosonee. / . ' Indian Island PleasantPoint IndianTownshi Indian bland IndianTownshi Indian Island Honlton Honlton Orono . ’ • * I s ' - N * « DIS is an agency of Diocesan Human Relations Services, Inc. of Maine. Subscriptions to this newspaper are available by writing to Wabanaki Alliance, 95 Main S t, Orono, Me. 04473. Diocesan Human Relations Services and DIS are a non-profit corporation. Contri butions are deductible for income tax purposes. �Wabanaki Alliance December 1977 letters Very informative Dorseyville, Pa. To the editor: A member of our Center recently brought in the September 1977 issue of the Wabanaki Alliance. We found it to be a very informative periodical, especially regarding the battle going on up there involving the Penobscots and Passamaquoddy. The Council of Three Rivers also pub lishes a Newsletter on an irregular basis. However, we would like to receive the Wabanaki Alliance on an exchange basis with our Newsletter if you are interested. Our funds are low and we find this the best way to exchange information and ideas. If you are interested, please continue to send us the Wabanaki Alliance. We are adding you to our mailing list for the News letter. We wish you good fortune in your battle, which ultimately affects all of us. May the Creator keep you strong and on the good red road. Lisa Yeager Assistant Librarian Council of Three Rivers Free re a d in g skills Waterville To the editor: 1have received your November 1977 issue and found it very interesting. In looking carefully at the articles and “ads" (Do you have a drinking problem?), 1 saw you focus a great deal on services to the Indians of Maine. Literacy Volunteers provides another service you may wish to share with your readers — free, confidential, one-to-one tutoring,in basic reading and writing. Presently there are over 700 volunteers tutoring in 17 large geographic areas of the state. For further information, call toll-free 1-800-452-4648. Thank you for your help. Jonathan D. McKallip Director Keep it up Perth New Brunswick To the editor: I just got copies of issues for August, Sep tember and October, 1977 of Wabanaki — great stuff. I was glad to find your publica tion so informative. All I can say is “keep up the good work.” Darryl Nicholas E xpose trade-offs Surry To the editor: 1 enthusiastically support your publica tion and look forward to articles exposing the “trade offs” which Maine natives have involuntarily accepted as a result of living on reservation (tax free) property — in particular education funding difficulties! Kathy Rogers Director of School Services The Counseling Center Bangor Indian in prison Atlanta, Ga. To the editor: It has been brought to my attention that one of our Brothers who is in the Norfolk State Prison is receiving undo and uncalled for harassment, intimidation, and ill treat ment, and threats against his very life, all because our Brother is Indian, Apache-Micmac. Our Brother’s name is Dave Brady. Brother Dave is receiving harassment from the white inmates in his cell block, just because Dave is Indian and won't give in to the white inmates, as Dave wishes to uphold his Indian culture and traditional ways of his people. What these white inmates are trying to do to Dave, is to keep up the harassment and intimidation against Dave and to make Dave do something rash so that he will be sent to the maximum security at Walpole. Brother Dave has used all the means to draw the attention of this harassment to the Superintendent of Norfolk State Prison, Mass. The very attitude of the Superintendent, shows that he is biased against Indians and is a racist of the first order and should be dismissed from his job as Superintendent of Norfolk State Prison. Please write your letters of protest to Commissioner of Cor rections, Leverett Saltonstall Building, Boston, Mass. 02109. Larry D. Hester Cherokee Correction A story on Central Maine Indian Associa tion elections, in last month’s Wabanaki Alliance, should have stated that Shirley Bailey was elected to a one year term as president. The editor regrets the error. Page 3 Some guildelines for living (From a re a d e r ) A certain amount of tension is healthy and necessary for concentration On the job to be done. But the time may come when tension increases to the point of anxiety, fear, and stress. This can en danger mental ability, emotional control, and in time physical vigor. Here are some ideas for dealing with tensions every day so that they do not build up to unman ageable proportions. LIVE ONE DAY AT A TIME. Trying to live tomorrow is dangerous and dif ficult. It’s often said, "Sufficient unto the day is the evil thereof.” The same holds true for the good! Don’t borrow trouble from the future. And do not do any other job but what is before you now. Decide what is most important, and concentrate on that one thing. ESCAPE IS HEALTHY. It’s perfectly normal to escape for a. time to regroup your forces and relax a bit. This will give new strength to come back and deal with the problems facing you. Don’t expect these problems to evaporate into thin air, but take a different perspective on them and attack them from various angles. GET HELP FROM OTHERS. Con fining worries within yourself builds up tension. Find a person you can trust and talk things out. This in itself is good therapy. Sharing the load makes it easier to carry but and will relieve the stress of the moment. You may get new ideas on what to do. BE WILLING TO BEND. Even steel must have a little flexibility. Anything with no give to it will break under pressure. You may be in the right, and you’re sure of it, yet a bit of give-andtake will help remove tension and lead to a workable solution. If you are willing, probably the other fellow will be too. PUT OTHER FELLOW FIRST. Carefully consider your goals in trying to be first. Thinking of someone else, even helping him get a break once in a while, will tend to relax you. And this will often open the ways for the breaks to come your way. Many so-called “breaks” are only the natural outworking of a mutual respect between people and their desire to put others before themselves. DEVELOP A SENSE OF HUMOR. Most people take themselves too ser iously, much more seriously than those around them do. Nothing will break ten sion more than a well-placed laugh or a good-natured smile. Anyone who can laugh at himself occasionally and see the funny side of things, will be hard put to be pressured by stress. PLAN AHEAD FOR RECREATION. Just as the workday needs to be planned, so does periodic recreation. No one person can concentrate forever on his work without a change of direction once in a while. Nature’s cycles are built on work and play, tension and then relaxa tion. It’s a wonderful feeling to know that you have helped a person. It takes the stress off your own troubles. EXPEND EFFORT FOR OTHERS. It often helps to go out of your way to do something for another person. You may find he has many more problems than you have. It’s a wonderful feeling not to have troubles caused by constant tension without change. EXPEND EMOTIONAL ENERGY. When pent-up feelings build up to the bursting point, get out and take a walk, play a game of tennis, or rake the lawn. Physical exercise helps cool a hot head and allows a little extra time to make careful decisions in ticklish situations. DON’T RUN OTHERS DOWN. It’s very easy to try to fit everyone else into your ’own pattern and expect them to measure up to your preconceived ideas for them. Focus on their strong qualities and cooperate in every way possible in this framework. RECOGNIZE YOU HAVE LIMITS. Do you expect too much from yourself? After all, you can’t do everything, as much as you might think you must! Every person has limits, both in the quantity he does and the quality. It’s well lo do a good job, but extreme perfection ism is a hindrance. Be happy with your skills and abilities and constantly strive lo improve them, but don’t expect to do ihe impossible. WATCH WHAT YOU EAT AND WHEN. There is a close connection between the stomach and the mind. It’s surprising to see how good, nourishing food improves one’s outlook. Regular habits at the table can help knock tensions out. SOCIAL LIFE IS IMPORTANT. Rubbing shoulders with people is a part of life, both in business and otherwise. Take the initiative in making friends, in meeting new people, in getting involved in active projects. Don’t always wait to be asked. DEVELOP TRUST AND FAITH. For serenity of life, trust and faith in both God and man are essential qualities. Rest in the assurance that God loves you’and wants the best for you and that basically those around will respond in positive ways if you show your trust in them. Do you have a Duty of police Indian Island To the editor: Indian law enforcement has a duty to interpret to the community, with truth and objectivity, those conditions that create both law enforcement and community problems. The Indian law enforcement service has the responsibility to recognize that the authority and power to fulfill its function is dependent upon tribal approval and tribal support and cooperation. The Indian law enforcement service has the responsibility to maintain, at all times a relationship with the tribe that gives reality to the historic tradition, that law enforce ment is the tribe, and that the tribe is law enforcement, law enforcement officers being members of the tribe. A police officer is to enforce the laws equally in war and in peace, and cover with the shield of its protection all classes of men, at all times, and under all circumstances. Howard Wilson d rin k in g p ro b le m ? Wabanaki Corporation offers an alco holism program for Indian people who need help because of problems with alcohol. If you have such a problem and need help, or know of someone in need, please contact the Alcoholism Counselor in your community or area. Indian Island — Alcoholism Coun selor — Clarence Francis — 207-8665577. Indian Township — Alcoholism Coun selor — Martha Barstis — 207-796-2321. Pleasant Point — Alcoholism Coun selor — Grace Roderick — 207-8532537. Association of Aroostook Indians — Alcoholism Counselor — Pious Perley — 207-762-3751. Central Maine Indian Association — Alcoholism Counselor — Alfred Dana — 207-269-2653 or 207-866-5577. OUTDOOR M URAL — Passam aqnoddy artist D iane E nos, w ilrttd by D eanna Franck, painted th is brightly colored m oral on the w all o f a bam , facing R ente 190 a t P leasant Paint �Page 4 Wabanaki Alliance December 1977 Sockabasin arson trial set MACHIAS — Former Passamaquoddy tribal Governor Allan Sockabasin, 32, will face trial Jan. 9, on a charge of arson in Washington County Superior Court. The charge, in connection with an incident alleged April 16 at Indian Town ship reservation, is one of a number of charges against Sockabasin. Charges of dis orderly conduct, assault, obstructing gov ernment administration, criminal mischief and criminal threatening are still pending, according to a court clerk. NEW STAFF AT PLEASANT POINT — Robert Bundy, left, was hired recently as project manager for the Passamaquoddy Tribal Housing Authority, and Jeff Hill began work this month as tribal planner and assistant to Gov. Francis J. Nicholas. Tribal planner backs tidal power PLEASANT POINT — A tidal power minimal a bureaucracy as is necessary,” he project at the Passamaquoddy reservation said. Hill said he thinks his job should be here could be “on line” by 1986, according “terminal,” at some future point. In the to recently hired tribal planner Jeff Hill. meantime, he hopes to learn to speak PassaHill, 35, also serves as administrative maqouddy. assistant to Gov. Francis J. Nicholas. He Hill studied social welfare at State said the tribe currently is working on a grant of about $400,000 from the federal Depart University of New York at Stony Brook, ment of Energy to study the tidal power and has also studied architecture. He has project, proposed for Half Moon Cove at the attended Rhode Island School of Design and Boston University, as well as Ecole des reservation. “ We’ll come out of it with specific recom Beaux-Arts in Paris. A native of Massa mendations on how construction will be chusetts, Hill now lives in Robbinston. done, said Hill, adding, “we don’t have any Also recently hired by the tribe was doubt at this point it’s economically Robert Bundy, 45, of Cranberry Island. feasible.” He said the entire project could Bundy will serve as project manager with the cost as much as $14 million, and would tribal housing authority. A graduate of Uni supply all the power needs of the reserva versity of New Hampshire with a degree in tion, with power left over to sell elsewhere. geology, the New Hampshire native is a He figures a tidal plant could generate two Navy veteran and obtained a Master’s to five megawatts of electrical power. degree in Business Administration from Hill said he is not a bureaucrat. He wants Harvard. He has previously worked as a “to help enable the tribe to operate with as contractor. All of the charges were brought in court several months ago, but the court clerk said “there have been delays” in scheduling trial dates. She said in a telephone conversation that, “if you want to know anything else you are welcome to come down and look at the file.” Sockabasin was accused earlier this year, in a grand jury indictment, of attempting to set fire to the elementary school at Peter Dana Point, Indian Township. A more recent charge of criminal threatening alleges Sockabasin pointed a gun at Roger Gabriel, a Passamaquoddy, and John Stevens, current tribal governor. That charge was transferred in August from Calais District Court to superior court. A ttem pts to reach Sockabasin for comment have been unsuccessful. Cutler hopeful on claims talks WASHINGTON — Eliot R. Cutler, one of three members of the President’s Indian land claims negotiating panel, said he is hopeful a resolution will be reached that satisfies all parties. Cutler was contacted by phone at his Washington office with the Office of Management and Budget (OMB). Asked if he expected any developments in the near future, he said, “like any discussion, we could suddenly come to a resolution.” Cutler’s panel has met once formally with the Penobscot and Passamaquoddy tribal negotiating team, and another meeting is planned in the next few weeks, he said. C utler declined to com ment on negotiations, saying he had an agreement with Indians not to talk about it. The two Maine tribes are seeking some 10 million acres plus $25 billion damages in their suit, which alleges they were illegally deprived of tribal land. The federal government offered the tribes 100,000 acres plus $25 million as a compromise settlement that would also extinguish Indian claims to private lands. Indians rejected the offer. The State of Maine has consistently said the tribes have no case, and state officials are not partici pating in negotiations. CMIA to open branch office ORONO — Central Maine Indian Asso ciation plans to open an office soon in the Portland area, to serve former members of the Southern Maine Indian Association. The Southern group has apparently dissolved, and no longer maintains a Portland office as in the past. Officials of the Central Maine group hope to offer Indians residing in Southern Maine the same variety of services provided by the Orono office. In other matters, CMIA announces a general membership meeting for Jan. 12, 1978, at 7 p.m. at Indian Resource Center, 95 Main St., Orono. An opinion on abortion alternatives By Isabelle Toney Obstetricans, gynecologists and pediatri Alternatives to abortion include birth; cians are reluctant to say for certain that the education and treatment of the alcoholic unborn children of alcoholic women will mother and father; adoption, preferably to suffer from ‘fetal alcohol syndrome'. Testing the alcohol blood level of the fetus is not native parents; and treatment of the child. The dictionary defines abortion as included in routine medical check ups in premature birth occurring before the fetus detoxification units. can survive; also: an induced expulsion of a Serious considerations are given in rape fetus. and incest cases but these are rare. Another The first meaning indicates that abortion may be involuntary in that the body rejects and expels the baby. It is the second form of termination of the growth and development of the unborn that I want to express my views about; particularily in the case of alcoholic native women. This type of abortion cannot happen unless we let it. The main factor about the induction of uterine contractions to ‘get rid’ of the embryo is that drugs may be used with or without surgical instruments. Added to this is the danger of infections, reactions and traumatic after effects requiring psychiatric treatment. Psychiatric counseling is important and required before abortion as a preventive measure and afterward as a therapeutic step in maintaining mental health. Mainly, the purpose of psychiatri * counseling is to help patients cope with, and conquer guilt feelings. Guilt is nature’s way of telling'uF that a violation of a moral code or natural law has occurred. The natural law is the moral code important missing factor to be researched is of traditional native people. the effects of the father’s drinking on off The major reason put forward by the pro spring. ponents of abortion is that the mother is In controlled study programs of alcoholic alcoholic and therefore the baby m&y also be alcoholic. You don’t get rid of people just females who are pregnant, statistics look because you can’t deal with problems they bad: 30 to 50 per cent of babies born will may present because that’s the same suffer the same disease of the mother and mentality behind warfare, termination and the symptoms may or may not include brain extermination. A possibility that the disease damage. of alcoholism in the unborn child may exist is one side of the coin while the other is the probability that it may not exist. How can we be sure that abortion is just not eliminating the possibility of alcoholism in infants? What can we do to eliminate social and economic conditions th at encourage the setting of habits that lead later to uncontrolable intoxication? Education is one answer, social change, another. Does the expectant mother under stand completely that her baby is being adversely affected by her drinking habits and if so is she willing to undergo treatment which may include any of the following: — Detoxification followed by institution ally supervised group therapy and chemo therapy — Mega-vitamin therapy — Psychiatric treatment Half-way house live-in treatment specifically for native women alcoholics — Family counseling — Pre-natal instruction and care — Alcoholics Anonymous programming — Organized women’s groups to deal with unwed mothers, single parents, alter native lifestyles, adoptions and other women’s issues of the day. Then there’s the time factor that’s in favor of a healthy delivery. Nature has given us nine months to prepare for one. On the other hand, there’s the chance that the baby may die if the disease is terminal. Almost every organized religion of the world has very strong views about birth control and abortion because both methods involve violations against life and interfere with natural flow of energy and life force. Native women must speak from the position of strength when they are teaching the children and advising as well as supporting their men. This can be done easily if enough time in invested in listening to the counsel of the elders. Growing up to maturity in this maledominated society is a task in itself when you are a woman and it’s downright energy-con suming if you happen to be native. Being born female means having to fight racism and sexism in the classrooms and media and chauvanism in employment. Should you come out of that unscarred you either had to compromise your individuality or are helping others attain their goals . . . your vision for their vision. Because children have no power to map out their destiny parents and guardians must do it for them until they are old enough to choose their values and beliefs. I would be the first to admit that Indian alcoholism is extremely high and the educational level extremely low, and sometimes it does appear that one has no choice but to lie down and die. The rate of success among alcoholics is not complete but it’s improving one day at a time. Alter natives for recovery that are not available to us now will be available to our children and those yet unborn just as more alternatives to abortion will develop. After all is said and done for and against abortion, native women still have the freedom to choose their destiny. NOTE: Isabelle Toney is a Micmac Indian residing at Chester Basin, Nova Scotia. �Wabanaki Alliance December 1977 Page 5 Penobscot claims job discrimination INDIAN ISLAND — A 36-year-old steel worker here says he has been deliberately denied jobs because he is Penobscot Indian. Dana Mitchell, graduate of an apprentice program and an experienced worker, has filed a complaint with the Maine Human Rights Commission alleging discrimina tion. “ Since I instituted the case about a year ago, I haven’t had much work,” he said. The commission has scheduled a public hearing on Mitchell’s complaint at 10 a.m., Dec. 19, at their Augusta offices. Commis sioners will vote that afternoon on whether reasonable grounds for discrimination charges exist. If so, the commission will first attempt to resolve Mitchell’s complaint through concil iation, but if that fails, may file suit in superior court, according to Jane Lepore, administrative assistant. “I can hang iron just like any of them,” said Mitchell, who is finding the Christmas season difficult without an income. He has two daughters in Old Town by his ex-wife. He said he has been laid off several Maine jobs for no apparent reason other than prejudice against Indians. “The gist of my complaint is they (em ployers and his local union) are not in pursuit of minority people in their pro grams, and they show prejudice to minorities . . . I’m talking especially about Indians,” Mitchell said. Mitchell claims Iron Workers Local No. 496, of which he is a member, has done nothing for him. He said the local union’s president and its business manager are Masons like himself, but “they’re not even practicing the fraternal oath.” Business manager Bill Shirland of Old Town, contacted at the union’s Portland office, said Mitchell's claims are groundless. ‘Tve talked with people who say he has no basis for his claim,” Shirland said. Shirland said he feels the union is not obligated to follow federal affirmative action guidelines for hiring minorities because Indians are such a small percentage of Maine’s total population. “Actually, we don’t have to comply with it (affirmative action),” he said. Shirland said Mitchell may have been laid off a couple of jobs, but that “in this business” is what workers expect. “ It’s a temporary situation,” he said. Mitchell said he was unjustly laid off at Scott Paper Co. construction in Hinkley, and at a Central Maine Power Company job, at Cousins Island. At the CMP site, he was replaced by two other workers, he said. When Dana Mitchell suffered a hand injury on a job in Massachusetts, his union gave him no support, although he was married and had a family at the time. The mistreatment was “basically because I’m Indian,” he said, adding that many of his co-workers treat him well. NEW CASEWORKERS — Recently hired by Central Maine Indian Association, Orono, were Vicki Almenas, left, and Bridget Woodward. Mrs. Almenas, 21, and Mrs. Woodward, 33, will be involved in a foster care program the agency is developing, and will do outreach work providing food, clothing, shelter, education and medical services to needy Indian persons. Mrs. Almenas, a Penobscot Indian, lives at Indian Island; Mrs. Woodward, a Bangor resident, is a Micmac Indian. Both positions are federally funded CETA jobs. Women's Year delegate complains of NOW takeover ORONO — M aine’s only native American delegate to a recent International Women’s Year (IWY) meeting at Houston said she was disappointed in how the con vention was run. Vivian Massey, Penobscot from Indian Island, said the National Organization for Women controlled the passage and defeat of women’s resolutions at the four-day event, attended by 14 Maine delegates. “As far as I’m concerned, it was a NOW convention,” Mrs. Massey said. She said a resolution proposed by a coali tion of U.S. minority peoples won NOW’s endorsement, and was passed by the conven tion. The resolution was “ a step in the right direction,” Mrs. Massey said. Resolutions and recommendations of the IWY will be forwarded to President Carter. “What happens after that is anybody’s guess,” Mrs. Massey said. Mrs. Massey was also disappointed in a concluding IWY meeting for Maine members, held at Augusta recently. “ I’m willing to compromise, but I got the feeling that nobosy but nobody is willing to com promise. I have my own ideas, but I want to listen, I want to hear what the other side has to say.” However, Mrs. Massey said, “ I’m very glad I was a delegate because of my chance to meet other native women delegates.” She said about 45 Indian women attended, and she felt strong ties of unity with them. Mrs. Massey said she sometimes was aware of anti-Indian sentiment from non-Indian women at the convention. Among issues discussed by Indian delegates were foster care and sterilization of native American women. Mrs. Massey called past foster care practices “cultural genocide,” because Indian children were removed from anything Indian and placed in non-Indian surroundings. Comm enting on sterilization, Mrs. Massey said, that Indian Health Services (IHS), a federal program, “is one of the major offenders as far as Indians are con cerned. What they’re doing is taking doctors and using Indian women as guinea pigs.” On the plane home from Houston, Mrs. Massey talked with a woman who works at the United Nations, and the woman asked her if she would speak at the UN. “I didn’t have the money but if I had a sponsor I would do it,” Mrs. Massey said. Tomer fakes job Stanley N e p tu n e e x p la in s quill jewelry. Native craft lessons begin INDIAN ISLAND — Stanley Neptune, 29, has been making and selling a variety of native craft products for years. Now, under a one-year federal CETA grant, he has been hired to develop a training program for Indian youth that involves learning beadw ork, carving, porcupine quill jewelry-making and other traditional skills. As Neptune, a Penobscot, points out, “if you make something yourself, you feel pretty good about it.” A number of Indian Island young persons, both boys and girls, are beginning to feel good and take pride in their craft accomplishments through Nep tune’s program. Neptune said he needs any donations of tools, materials or money. He has generously brought in his own tools and supplies from his shop, paying for materials himself. But help is needed, he said. Elwin Sapiel, Penobscot job counselor, said he hopes the craft instruction program can be expanded and continued beyond the one year funding. Neptune said he enjoys the work, par ticularly when a youngster finds he can create something beyond his initial expec tations. For instance, “ an 11-year-old carved a cane a did a fine job,” Neptune said. Besides canes, Indian youth make pendants, “ choker” necklaces, watch straps, belts, leather pouches and wooden ceremonial clubs. Neptune is skilled and eager to teach in all of these areas. Indian exhib it sla te d INDIAN ISLAND — George Tomer, 29, a Penobscot, has accepted a full time position as planner with an Indian advocacy group at Meriden, Ct. Tomer was expecting to begin work soon with American Indians for Development (AID) of Meriden, where he will be respon sible for devising management and admin istrative policy. Tomer will work closely with five consortium tribes, according to AID. An Indian Island native, Tomer most recently worked as a task force specialist on terminated and non-federally recognized Indians with the American Indian Policy Review Commission, in Washington, D.C. His role there included being a professional staff counselor. Pnor to his position with the commission, Tomer worked with the Coalition of Eastern Native Americans, Washington, D.C. BANGOR — An exhibit on North Ameri can Indian culture will be on display through January at the Penobscot Heritage Museum. Sponsored by the museum and the Bangor Historical Society, the' exhibit includes artifacts and information on the Penobscot, Passamaquoddy, Micmac and Maliseet tribes of Maine. Rhine in Who's Who OLD TOWN — Karen E. Rhine, 18, will be listed in Who’s Who Among American High School Students. The Penobscot Indian daughter of Marlin and Mary Rhine of 757 Stillwater Ave., Miss Rhine is a recent graduate of Old Town High School. She is interested in law, and is considering attending Colby College. She is currently tak in g evening courses at A l a s k a m e e tin g slated University of Maine at Orono, and was recently hired as a secretary with Penobscot DENVER — A second annual Indian- Indian Health and Social Services Depart Alaska native health conference is slated ment. Feb. 12-15, 1978, at Albuquerque, N.M. Miss R hine is also interested in National Indian Health Board, Inc., of journalism, and writes poetry. A letter from Denver, sponsor of the meeting, said topics Paul Krouse, publisher of Who’s Who, said for discussion will include alcoholism, she is among fewer than five per cent of all national health insurance, self-determina upperclassmen in the nation’s high schools, tion and various areas of legislation related and she is “heartily commended for her to Indian health. achievements.” �Page 6 Wabanaki Alliance December 1977 Crees trapped by welfare ORONO — It was a dismal, depressing, but not hopeless picture that Stephen Hyatt and Richard Pare of Bangor Community College painted for the Orono Historical Society recently at the Orono Community House. Their lecture and slides concerned the condition of the Cree Indians living in the sub-arctic town of Moosonee in Ontario, twelve miles from the southern end of James Bay and the historical factors leading to the present situation. Their descriptions were like flashbacks to a Maine of 100 years ago with a few modem twists. In a community of 1,000 Indians and 260 whites, 80% of the native Americans are receiving welfare. According to Hyatt the •causes of welfare at Moosonee are seated in the past, but are perpetuated in the present. Until 1932 Moosonee was little more than a trading center for the Hudson Bay Com pany. The Cree living in the area were nomadic hunters and to a lesser' extent trappers, selling their pelts to Hudson Bay or to another dealer, Revillon Freres, but still independent. In 1932 a railroad was built to Moosnee, for the first time connecting Southern Ontario to Hudson Bay. With the railroad came employment. Gradually the Cree began to abandon their nomadic lives and settle in Moosonee to work on the railroad. With the outbreak of World War II an early warning system station was established in Moosonee, bringing more employment and money and attracting more Cree to the town. The period since the war has not been prosperous. The dreams of the railroad have failed to materialize and much of the business that had begun is gone. The early warning station is gone, as is most of the fur business. The Cree have been left mired in Moosonee, lacking both the skills and in dependence of the past, yet without any means of dealing with the present or future, according to Hyatt and Pare. It is not surprising that crime and alcoholism are “quite apparent and quite destructive,” according to Pare. Hyatt em phasized the fact that the most modern, in fact the only modem building in Moosonee is a new, attractively-designed Government Liquor Store. Pare contrasted this with the fact that the budget of the regional education center was cut from $1 million to $100,000. Pare pointed out that in 1976 alone over $300,000 worth of liquor was sold to the 1,260 residents of Moosonee. A Catholic priest remarked to Pare, “ What they’re doing is recycling the welfare.” The incidence of murder, robbery, vandalism, and arson is soaring. In the two weeks the researchers stayed in Moosonee, there were three stabbings and one murder. There had been eight murders in five months. According to Hyatt practically nothing is being done to discourage it. Hyatt stated that even in cases of murder, often the police, none of whom speak Cree, merely place the culprit in the custody of his parents, his punishment being that he must stay in Moosonee. In one case two girls set the railroad station on fire and then ran to the police station to turn themselves in. By doing this they hoped to be sent away to a disciplinary training center, where they would learn a skill and where their lives would actually be more comfortable. Hyatt pointed out "the irony of having to commit a crime to get training, to make something of your life. It was rather depressing at times.” Hyatt expressed surprise at the fact that practically all the crime in Moosonee involves Indian against Indian. He stated that the Cree in the town have a very low self-image, a situation which Clayton Pinette, the third member of the research team hopes to study in the future. No doubt, it is one major factor in the desire of the people, particularly the young to leave Moosonee. Hyatt suggested that this is in part due to the fact that the Cree feel that the whites look down on them and dislike them. This impression has been repeatedly reinforced by tourists who come to Moosonee. In an effort to compete with the airlines, the railroad to Moosonee launched a massive advertising campaign in North America and Europe inviting tourists to come ride the Polar Bear Express into a land of primitive beauty with Indians and a return to the romantic past. When the Polar Bear Express pulls into Moosonee, only to find junked cars, poverty, and a crowd of people who seem to find the tourists interesting, rather than the other way around, the tourists are usually quick to express their disappointment and contempt, not taking the time to meet the people or set straight the false image fostered by the rail road. Hyatt found that this rejection hurts the Cree and drives their self-image even lower, since, despite the miserable conditions in Moosonee and the squalor in which they live, many of the people still love their settle ment and value it. But, he said, “we’ve over whelmed them with our culture to the extent that they’re losing their language.” One group in Moosonee is trying to stop this loss of culture and reclaim the pride the Cree of this area once had. Called Treaty Number Seven, this group, composed mainly of younger Indians, many of them from outside Moosonee, have been helping the people of Moosonee fight alcoholism. They are attempting to replace the emptiness of alcohol, which is forbidden within the group, and the sterility of their lives with a return to the richness of the ways of their forefathers. Another builder accused of bungling housing job PLEASANT POINT — In October this newspaper reported a botched housing con struction job at Indian Island Penobscot reservation. Now the Passamaquoddy tribe is finding a similar situation. The Passamaquoddy Tribal Housing Authority is considering legal action against Ibec, Inc., an Oklahoma contractor that built a number of brick homes at Pleasant Point. Housing Authority Director Gayton Geaves said serious defects are turning up. “After completion of that project people began to observe defects like deteriorating ceilings, cracked cellars, cracked founda tions . . . those are the major problems, there are others,” Geaves said. At Indian Island, windows were defective, electric outlets uncovered, areas were left unpainted, and floors actually began to sink. Penobscot Tribal Housing Authority Direc tor Morris Carpenter said the Boston con tractor, J. W. Fraught Co., was responsible Cor “lousy workmanship.” The housing authority has a lawsuit against Praught, contractor has returned to and corrected several of the unacceptable. been planning although the Indian Island items listed as Hustler visits Indian Island INDIAN ISLAND — The current issue of Hustler magazine is being talked about here and at Pleasant Point and Indian Township, because of a story on American Indians that includes the Penobscot tribe. In its January 1978 issue, the national “ X-rated” periodical published an interview with Penobscot Gov. Nicholas H. Sapiel, and included a color photo of the Governor in front of the Indian Island filling station. Sapiel commented briefly on the Penobscot Passamaquoddy land claims case. The H ustler reporter apparently did not interview any other Maine Indians for his story. David L. Rudolph, health and social services director for Central Maine Indian Association, discusses plans with Suzanne Letendre, director of a new two-state Indian foster care program. Foster care program starts ORONO — A 23-year-old Cree Indian woman has been hired to direct a two-state demonstration project for Indian family welfare services. Suzanne Letendre , of French and Indian descent, will coordinate a $100,000 project designed to provide foster care and other services in three Maine counties, and also in the Lowell, Lawrence and Worcester areas of Massachusetts. The Maine counties are Aroostook, Penobscot and Washington. Miss Letendre, who is based at Boston Indian Council headquarters in that city, recently visited with Central Maine Indian Association officials here. Boston Indian Council and CM IA are co-sponsors of the federally funded welfare project. Also involved is the Association of Aroostook Indians (AAI). At the recent informal meeting, Miss Letendre told CM IA officials and two state Department of Human Services workers that “We just have to repeat to ourselves now and then that we’re trying to keep the family together. That’s the whole point of the thing.” Persons involved with human services often become involved with details, and could lose sight of overall goals, Miss Letendre said. David L. Rudolph, CMIA health and social services director, told the group that recent figures show 92 per cent of Indian foster children are placed in non-Indian homes. “ We feel this m erits some attention,” he said. CMIA Director Michael Ranco said he hopes the program will emphasize Indian cultural kinship ties and the “extended family concept.” George M. Mitchell, head of Wabanaki Corporation Indian alcoholism program, said he hopes to see “a system that is equit able and fair to the Indian family.” He said he also hopes Indians will be hired to work in the foster care program. “ With an Indian coming in, it’s a totally different atmosphere because we can relate," he said. Ranco said five persons to administrate the program in Maine will be hired soon. The bi-state program coincides with recent Senate approval of a national Indian child welfare act, but there is no connection with that legislation, Ranco said. Representing the Maine Department of Human Services at the meeting were Mary Small of Bangor and Michael Fasulo, Houlton. On the advisory board for the project are Fasulo, Ms. Small, Peter Walsh of human services; and Indian representatives Mitchell, AAI President Maynard Polchies, and Laura Massey, director, Indian Island early childhood program. Paper hires assistant editor ORONO — Wabanaki Alliance has hired an assistant editor. William O’Neal, 32, comes to the paper from the University of Maine at Orono, where he has just com pleted a Master’s degree in genetics. O’Neal also holds a Master’s in writing from The Johns Hopkins University in Bal timore, Maryland, and was a winner of the Steve Grady Memorial Writing Fellowship at UMO. A native of Kentucky, O’Neal came to Orono after serving for two years in the U.S. Navy and quickly decided to stay. Like most people in Maine O’Neal feels strongly about living here. “ Before coming here, I had lived in quite a few states, but never felt that I’d want to settle down and spend my life in any of them. When I got to Maine, there was no doubt. This was where I wanted to stay.” O’Neal says he saw the job for assistant editor advertised in Wabanaki Alliance. “There wasn’t a job in this state that I would have rather had than this one. It combines the opportunity to write with a chance to work closely with one of the most dynamic groups of people in the state." O’Neal’s enthusiasm and interest in the Indian com munity were instrumental in his being hired. William O’Neal O’Neal had already talked to Tom Tureen, attorney for the Maine Indians, and Maine State Attorney General Joseph Brennan, at the recent land claims seminar at Portland. O’Neal’s interests outside of writing include camping, canoeing, scuba diving, birdwatching, sailing, playing the recorder, and playing in a bagpipe band, The Argyle Highlanders. Editor Steve Cartwright said he is confi dent O’Neal will be an able addition to the staff. �Wabanaki Alliance December 1977 Richard Tompkins, artist-poet (Continued from page i) their two sons Kineo, two and one half years old, and Katadin, eight months — named after the Maine peaks that figure in Indian folklore and spiritualism.. While Tompkins is outgoing and fond of people, he likes his independence and open space of his farm-studio. “I’ve had a lot of scholarship offers from various universities but I never cared to go,” he said. Tompkins has also had offers of teaching positions, but his rural life is full to the brim with activities. Tompkins has exhibited his work widely, both in Maine and out-of-state, in group and one-artist shows. "1 have a lot of commissions now I haven’t even started. Plus 1 make furniture. And I’m in the process of learning the art of tanning hides,” he said, pointing to his interest in traditional Indian practices. “ I’d like to begin trapping this year, going back to the old way,” he said. Plus Tompkins has his Moody Mountain Rangers, a group of area young persons he likes to take on hikes and other expeditions for the sake of togetherness and something positive to do. Richard and Pat Tompkins are consider ing having an Indian foster child join their family, a situation that Central Maine Indian Association would, call ideal. CMIA is co-sponsor of a new Indian foster care program designed specifically to keep Indian children from being placed in nonIndian foster homes. Recalling his boyhood, Tompkins said he always “ kept apart. I was the only Indian in the schools I went to, and I took a lot of guff. Fortunately I was athletic and my talents balanced out the prejudice.” Tompkins later became a close friend of Peter Terry, who established an Indian tribal museum at Unity College. He said he has always been conscious of his Indianness, and that in his art, he is “trying to express the Indian’s inner spirit.” His art is by no means limited to Indian subject matter, nor Is it limited to painting. Tompkins is an accomplished, published poet (see a selection of his works in this newspaper). Many of his poems mention Pat, his nonIndian wife. The couple met through an article Tompkins wrote for Akwesasne Notes, a national Indian publication. Pat is a licensed practical nurse and has worked for Diocesan Human Relations Services in Portland and Waterville. Both husband and wife enjoy the peace and simple beauty of wilderness. “We’re outdoors as much as possible,” Tompkins said. In the following poem, which could be seen as autobiographical, Tompkins speaks of himself as a bird with a song, and his love of nature is apparent; FREE SPARROWS When winter is fulfilled, and the flowers began to grow. There’s a place in time I long to be Where the rushing streams of spring, flow onward into summer And they, who keep me caged, shall set me free. Free — free to be, to fly away. Away with my song — with my song. For I am like a sparrow, who in flight broke a wing. Now waiting for the time to come, so I can move along Over fields and woodland, where flowers grow in spring That’s where I’ll be if you want me. Free. Where the rushing streams of spring flow onward into summer, sparrows There are three. Today flows from tomorrow, but never yesterday. THE STARS They look at us with murderous eyes yet they are not Tacked there in the awry universe like fiery jewels The rulers wear on crown, tho wrong it be signifying mightiness with useless stone Tho stars, these mighty stars, are the supreme, worn by time they look at us with wonder, the stars. Richard Tompkins CRIES IN MY MIND I came to my chamber to escape, the sights and sounds of a war. My mind like a camera drew a picture, the crudest picture you ever saw. When mankind’s journeys exceed the echos, he reaches his destiny before its time. And the things that disturbs the picture, I can’t escape the cries in my mind Tho’ I’ve tried to pretend it’s just a dream, Created by an unknown season, But the fact is true in their screams, mankind is past his reason. The vojces of children hurry by, as the shade of time crosses my eyes, I turn on my electric lamp for comfort, but still can’t escape their cries, With pencil and pad I captured these moments, though I’m in misery of what I found. And the things that improve the picture, I’ve built cities deep underground, I’ve let my visions run wild like them, but used in a fashion for best, Yet their screams creep through my ears, and shatters scatters my rest. Richard Tompkins Let me tell you what it’s like Upon the road never dreamed Just I alone walking nowhere To someplace it seemed My feet were sore my back was raw And not a tree in sight To rest my bones but for awhile To journey into night So on I went for days I guess Months and years I sought The greatest mystery before us all Where light enters naught Reaching here 1begin to laugh “What a fool it is to be” Thinking there’s something beyond within But it’s light in darkness we see Soft, soft, and warm, the sun rose Over earth, embracing Transfused, I am a man, the searcher. Richard Tompkins C ho c ta w land not Indian The 5th U.S. Circuit Court of Appeals has ruled that Choctaw Indian lands in Missis sippi are not legally “ Indian Country” sub ject to federal rather than state, jurisdiction. The Mississippi Choctaws are a federally recognized tribe, and their reservation lands are held in trust for them by the United States. In delivering the ruling, the court said the United States relinquished its claims to the Choctaw lands in Mississippi under terms of the 1830 Treaty of Dancing Rabbit Creek. The court said that the provisions of this treaty were “ not amended, modified or ab rogated” by the lands being placed in federal trust in 1939. The court concluded that the Choctaws are “subject to the inherent police powers of the state anywhere within its boundaries.” It is expected that the decision will be brought for review to the Supreme Court. THE GNAW Look at me my friends, upon my face these words God knowing this pain inside, in silence where it’s heard Confined long years I’ve felt these aches, and here in hell I see No way, no place, to stop the gnaw, that’s slowly killing me. I’d like to die but can’t, for some must warn the youth There is a hell upon this earth, oh yes, 1 speak the truth But can’t forget I wish I’d died, for who? to s help the blind? For these “rewards” some men have found, his only, peace of mind. And I shan’t rest my friend, until my seeds are sown And may one fall within your heart, if so, then 1 am home Someday 1 say, “the time will come” , and these old walls shall fall For then I’ll rest and maybe smile, this 1 need, most of all. Richard Tompkins THE SEEKER The hungry cry Starving silence Crept through the darkness, seeking Not the sleeper In his still But preys upon the righteous man, The poets Of the light It’s me he seeks To kill. Richard Tompkins THE MORNING SUN In the early morning hours, when Everything is still Silent he came slowly, creeping Down the hill He touched her soul and body, with The spirit of his might Then everything within her sang, once Kissed by his light Like a rose revealing beauty, she Gave herself to he For it’s a truth, without her, he could Not b e ........ The Morning Sun. Richard Tompkins Official s u p p o r ts M ichigan trib e Assistant Secretary for U.S. Indian Affairs Forrest Gerard has denied an appeal by the City of Sault Ste. Marie, Mich., which would have blocked putting approximately 80 acres df land in the city in trust for the Sault Ste. Marie Tribe. The tribe plans to use the land for a housing project. In a November 17 response to an attorney for the city, Gerard said that he was very concerned about the “apparent increase in tension between the city and the Indian community.” He also noted that a Civil Rights Com mission rep o rt asserted th a t Indian residents were deceived by city officials concerning revenue sharing funding and that nondiscrimination assurances signed by city officials were false and in error. He said “we would welcome an opportunity to work with the city and the tribe in a joint effort to resolve mutual problems." Page 7 Christmas gratitude By Charmaine Meyers Whether we call Him Jesus Christ, or the Great Spirit, or Yahweh, at Christmas we give gifts symbolic of the love of a Creator of the Universe. 1 would like to offer to my Indian brothers and sisters a gift of gratitude. Although unable to fully atone for the sins of our ancestors, we can at least thank you for the great land that we took from you. Unfortunately the spirit of Christmas is only a momentary lull from the greed and cruelty with which man treats his fellow man. O r perhaps not even that — maybe it is just so much easier to give a present, a "thing” , easier than changing ourselves — easier than giving up our prejudice or our selfishness. You lived with respect for the gifts and for the laws of nature. You took from her only what you needed for survival. We came and raped the land. It has been said that the wheels of justice grind slowly, but grind they do, and we are now paying the penalty. Polluted sky and waters, ravaged land, inadequate natural resources — will we finally be forced to admit that we must regain that harmony with nature which you had? Do you see as I do some hope in the younger generation? Many of them are so vitally aware of the need for ecological management. My son hiked part of the Appalachian Trail alone in winter. That, to me, takes a deep attunement with nature. The peace and harmony that our youth revere in nature is reflected in their love for its Creator and all his Creatures. They are pacifists, not because of fear or cowardice, but because they feel so deeply that man was meant to live in peace with his environment and with his fellow man. Can we teach our children to forgive us our trespasses? Can we teach them to reach out to each other with the open hand of friendship, not the closed fist of hate? If we can do this, can we learn from them? We have bought land in Maine and are building a home on it. We do not fear that you.want to take our land or our home. We feel only that you want back a share of the land that is rightfully yours. We wish you a just settlement of your land claims which would be much more than the "token” comers of the land, called reserva tions, that we have given you. We hope that a government based on the premise that governing should be “by and for the people” would acknowledge that principle in their dealings with all people. We pray that the day will come when neither race or creed or color will be the criteria for our motives or our decisions. A selection from the poet Robert Blake might give us all pause for thought: “Men are admitted into Heaven not because they have curbed & govern’d their Passions, or have no Passions, but because they have cultivated their Understandings.” Note: Mrs. Meyers recently moved with her family to Stillwater. She has held various jobs with youth groups, and has worked as a teacher aide. She has also done volunteer work for this newspaper. Indian music sought INDIAN TOWNSHIP — Authentic Passamaquoddy music may become part of the educational curriculum here. A collection of early recorded Passa maquoddy songs have been located at University of New Brunswick by Wayne A. Newell, director of Wabnaki Bi-lingual Ed ucation Program at Indian Township reser vation. Newell said he looks forward to the possible teaching of traditional music to members of the tribe. �Page 8 W abanaki Alliance December 1977 News briefs G e r a r d opposes tax es on t r i b a l r o y a l t i e s Assistant Secretary for U.S. Indian Affairs Forrest G erard has told the Big Horn County Attorney in M ontana th at he will not authorize the payment of claimed state taxes on the Crow Tribe’s coal royalties. In a November 17 letter, Gerard said that with the Solicitor’s advice, he instructed the Billings Area Office not to release monies held in escrow for taxes claimed to be due by the state. G erard wrote, “ I have concluded th at neither 25 U.S.C. & 398 nor any other federal statute auth<?rizes state taxation of the tribe’s royalties in this instance.” C arter m ay boost e d u c atio n funds Thoughts on Indian ways By Big W hite Owl 1. “Think Indian,” and you will always be re sp e c tfu l, c o u rte o u s , frie n d ly , helpful, to your fellow man. 2. “Think Indian,” and you will always be grateful and proud of your ancestry. 3. “ Think Indian,” and you will never be wasteful, you will never pollute and destroy. 4. “Think Indian,” and you will never take part in thoughtless, indiscriminate, senseless, vandalism. 5. “Think Indian,” and you will learn how to respect, and how to love, our m other, the good earth. 6. “ Think Indian,” and you will always be a good conservationist. 7. “ Think Indian,” and you will never need to use the W hite M an’s m ind de stroying drugs. 8. “Think Indian,” and you will better understand what our forefathers m eant, when they said: “ D rink not too excessive ly of the white m an’s fire-water for it can turn a good m an into a whimpering fool.” 9. “Think Indian,” and you will realize that life is good and beautiful, that there is life even in the rocks and stones; that there is life in the earth, around the earth, and beyond the earth; that the Creator of All Life is “ Kitche M anitou” The Great Spirit. 10. “ Think Indian,” and you will help to preserve, and to retain, our own native religion and heritage. 11. “Think Indian,” and you will revitalize your inner spirit, and you will learn how to walk on your own, and how to do things for yourself. 12. “ Think Indian,” and you will be better able to commune with nature, and nature will commune with you in return. 13. “ Think Indian,” and you will be helping to build a new kind of unity, brotherhood, progress, peace, among our people. The Native People. I Have Spoken! Big White Owl (Jasper Hill) lives in Keswick, Ontario. He is a Delaware (Lenni Lenape) Indian. WASHINGTON — The Carter adm inis tration is trying to increase the Federal aid for Indian education program, a member of the W hite House staff told persons at the National Indian Education Association annual meeting in St. Paul, Minn. Elizabeth Abramowitz, education adviser on C arter’s domestic policy staff, said th at it many take two years for some of the plans and program s of the adm inistration to make an im pact. She said th at the administration was asking Congress to increase funding for adult education programs, for most of the existing Indian education programs and for some program s which had never gotten off the ground because they had never been funded. O ld C o y o t e p r a i s e s v a l u e of la n d TULSA, Okla. — Barney Old Coyote, a speaker a t the recent American Indian Cattlem en’s Association convention here, says land must be protected. “ Indian tribes must develop educated cabinets to protect their single most valuable resource besides people . . . their land,” said Old Coyote, a former president of American Indian National Bank. “You cattlemen are on the first line of land management because you know your land and its value,” he told the rodeo gathering. “ When the Shah of Iran goes to Wash ington to talk with President Carter, he doesn’t go alone. He has his whole cabinet with him and they talk with the President’s cabinet. When Indians send a tribal council president to Washington to see the Presi dent, too often he goes alone and doesn’t have the experience in land management and natural resources to deal effectively with the government,” Old Coyote said. N a v a j o s m ull g r e a t e r tr ib a l ju risd ic tio n Navajo tribal officials have proposed that the tribe assume jurisdiction over non-In dians who commit crimes on the reservation. The proposal is one provision in a proposed revamping of the tribe’s present criminal code. Currently the tribe can only arrest non-Indians for fishing and hunting violations. The expanded jurisdiction would extend only to crimes tribal courts are authorized to hear. Indian rituals often banned WASHINGTON — In a speech prepared for the Senate, Senator James Abourezk asks Congress to return the rights of American Indians to practice their native rituals, including the forbidden sun dance fertility rites, free of government inter ference. Abourezk, D—S.D., said officials mis understand Indian ritual in term s of Christian taboos, leading to confiscation of such harm less, sacramental objects as turkey feathers and pine needles. In a copy of his rem arks Abourezk says he will introduce a resolution in which Congress would proclaim a U.S. policy “to protect and preserve for American Indians their inherent right o f freedom to believe, express, and exercise the traditional religi ons . . . including, but not limited to, access to sites, use, and possession of sacred objects, and the freedom to worship through ceremonials and traditional rites.” Abourezk asserts th at federal officials, responsible for supervising Indian affairs, and by implication, the American people in general, have historically misinterpreted Indian cermonies. “ Even today,” he says, “ certain symbolic portions o f the sun dance which deal with fertility and the cycle of life are banned. The prejudice involved an official belief that it was sinful in Christian terms. “ Such misunderstanding is analogous to attributing the taking of Communion to cannibalism,” Abourezk said. Unlearning Indian stereotypes NEW YORK — A group th at is devoted . called Unlearning “ Indian” Stereotypes. to interracial children’s books has produced The filmstrip features seven native a teaching unit to combat Indian stereo American children at an Indian cultural types. center and on a trip to a children’s library “ Indians always were feathers and head with their teachers. They discuss the dresses; frequently brandish’ tomahawks; insulting stereotypes of Indian people found live in tipis; are fierce and violent; lurk in many children’s picture books and behind trees; spend much time dancing on counter-point these with the realities of their one leg; and live in a mystical past. Indians own lives, their own cultures and their own are so unreal th a t non-Indian children, and viewpoints. A variety of historic and current even animals, regularly ‘play Indian’ or visuals provide an informative contrast to ac tu ally ‘beco m e In d ia n s ’ sim ply by the stereotypes in the books. In addition to donning a feather.” debunking these stereotypes and providing According to a recently published study information on the diversities of past and by the New Y ork-based Council on Inter present Native American cultures, the film racial Books for Children, these stereotypes strip educates simply by showing a diverse represent the predom inant image of Indian group o f Native American children in a nonpeople that non-Indian children learn from stereotyped manner. their early picture books. The study con The 48-page booklet which accompanies cludes th at this image dehumanizes Indian the filmstrip contains many classroom people, degrades their cultures, and distorts activities for grades two through six, guide non-Indian children’s perceptions of Native lines for teachers, publishers, illustrators Americans. These findings are based on an and writers, discussion o f why activities such analysis o f the stereotyped illustrations in 75 as "playing Indian” should be discouraged, children’s picture books — including many and other useful readings. The study of recent books by illustrators and publishers. stereotypes in children's picture books, by To accompany this study and to help Dr. Robert B. Moore, of the Council on counteract these dehumanizing images Interracial Books and Arlene Hirshfelder of among non-Indian children, the Council has the Association on American Indian Affairs, produced a filmstrip and teaching unit is included. � 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 Wabanaki Alliance (December 1977) Creator An entity primarily responsible for making the resource Indian Resource Center Date A point or period of time associated with an event in the lifecycle of the resource 1977-12 Contributor An entity responsible for making contributions to the resource Donald Soctomah Julia Brush 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-424 Source A related resource from which the described resource is derived Passamaquoddy Cultural Museum Rights Information about rights held in and over the resource Steve Cartwright. Used with permission.