9 10 189 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 Abenaki Indian Legends, Grammar and Place Names (1932) by Henry Lorne Masta Description An account of the resource Henry Lorne Masta was born on March 9, 1853. He was an Abenaki writer, teacher, and a scholar of the Abenaki Language. He was also a respected leader in the Abenaki community. Lisa Brooks, author of The Common Pot, wrote that Masta, “published language texts from Odanak that followed directly on Wabanaki teaching books” (Brooks, 249). Masta published <a href="https://books.google.com/books?id=ojg76JFg6eIC&pg=PA4&lpg=PA4&dq=Masta+Abenaki+Legends+Place+Names&source=bl&ots=BCRHRNthnM&sig=xqz41busKqPDyfJVkNN8gEmG2yA&hl=en&sa=X&ved=0ahUKEwjMgIWS0-LOAhVDRCYKHXp2C84Q6AEINDAE#v=onepage&q=Masta%20Abenaki%20Legends%20Place%20Names&f=false" target="_blank">Abenaki Legends, Grammar, and Place Names</a> in 1932. He began writing the book in 1929, at 77 years of age. Abenaki is a member of the Algonquian languages family and is spoken in Quebec and neighboring US states. There are few native speakers—the language is spoken by only 3% of the current Abenaki population. Masta’s Abenaki Legends, Grammar, and Place Names is not just a dictionary, but also a dissection of an immense collection of different Abenaki words, names, and tales. Titles and stories are broken down and explained for the reader. Their origins are traced, and their importance is sketched. In constructing and compiling these extensive explanations, Masta is actively revitalizing the Abenaki language and promoting decolonization through the continued practice of the dying language. Masta is also utilizing the Abenaki language so as to carry on the myths and cosmos of the native people. Within the foreword written by A. Irving Hallowell, a professor of anthropology at the University of Pennsylvania, he explains, “While the phonetic symbols used (in this book) are not refined to the extent demanded in academic circles, a reasonable degree of systemization has been achieved” (Hallowell, 11). This excerpt is an attempt to warn the reader that the writer will be using traditional Abenaki spellings and letter combinations. Masta chose this method in an effort to encourage proper pronunciation, thus keeping all words and names as true to the language as possible. This, then, is a distinct effort from Masta towards decolonization; Masta has challenged the “academic circles,” and has successfully published a piece of oral history that remains true to the roots of the native peoples. Furthermore, the foreword includes several examples of the “reasonable degree of systemization” used by Masta so as to teach the reader how to pronounce certain letter combinations unique to Abenaki. For example: “‘w’ preceding or following a consonant is equivalent to 'u' pronounced as 'oo' in English, "moon," the difference being that in Abenaki this sound is uttered with even a more marqed [sic] lip protrusion and weak breath” (Hallowell, 11). This is a vivid example of the author’s initial goal, which is to promote decolonization through language revival. In the aforementioned excerpt, the reader is instructed how to pronounce certain words through physical direction. This adds to revival efforts and challenges the norm of the more widely spoken languages. In addition to traditional Abenaki words and grammar, Masta lists ecological titles and their origins. An example from “The Meaning of Indian Names of Rivers, Lakes Etc.” section of the dictionary follows: <blockquote> NAHANT, Mass. This celebrated watering place is a part of the beautiful town of Lynn. It is a peninsula, jutting out about five miles into Massachusetts Bay and forms Lynn Bay on the south. Nahant means point. (Masta, 93) </blockquote> Masta has taken his dictionary and threaded into it several legends of his people and stories of different battles amongst native tribes. For the first two parts of Abenaki Legends, the book reads much like a religious or historical text. In his work, “The Life and Traditions of the Red Man, Joseph Nicolar explains that, “Henry Lorne Masta, former Head Chief of the St. Francis Abenaki at Odanak, Quebec, included three separate stories of Abenaki-Iroquois entanglements in his Abenaki Legends, Grammar, and Place Names” (Nicolar, 85). In Anthropological Linguistics, an archive of languages from Indiana University’s Anthropology Department, Masta, along with Pierre Paul Osunkhirine and Chife Joseph Laurent, is described as, “A native author who produced translations, legends, and descriptions of language, in addition to religious materials for the use of both Catholics and Congregationalists” (Grant, 577). These accreditations affirm that Masta is both historically accurate in his retellings and respected in his religious inclusions. These additions are important because they further display Masta’s wide net of efforts to encourage an embrace of Abenaki culture. <h4>Work</h4> One of the first of Masta’s legends that the reader encounters involves John Loden, an Abenaki, and his wife Mary Nigen, a Wawenock of Becancour, Quebec. In the legend, they are headed to Batiscan River near Rat River, Quebec, late one summer. Colin M. Coates, in his The Metamorphoses of Landscape and Community in Early Quebec, offers insight into the area’s past: “The origins of the word “Batiscan” are obscure, though it doubtless has an Amerindian derivation” (Coates, 14).In the introduction, Masta announces that the couple are from different tribes. Although they may have originated separately, they have come together as husband and wife. The writer also uses landscape to establish a geographical reference and a connection to the earth, strengthened by Coates’ research. As John and Mary walk, they come across a cherry bush. While snacking, they encounter a big bull moose, which John shoots on the head with cherry stones. The moose leaves, uninjured but uninterested. As they continue, Mary explains to John that the moose was actually a sorcerer, “Remark what I say... Thou shalt see something more wonderful than this ere thou again comest to St-Francis River” (Masta, 44). Mary is warning John that he will see something spectacular before he returns to St-Francis River, foreshadowing the end of the story. After spending the winter “thereabouts” and “remained there until the latter part of the summer,” the duo begins the journey back the way they came. They eventually come to the cherry tree again, but it is different, elevated on a rock that is shaped like a “gourd.” When John climbs the rock and begins picking cherries, Mary soon hears him call for help. She runs up to his unconscious body and wakes him. “Just then the moose was walking away with the small elevation and the big cherry tree on his back and horns; at the same time John and Mary heard someone say: ‘Mary, Mary, John, Mary, Mary, John Loden, Mary Nigen” (Masta, 45). The story ends with Mary telling John that now he sees what a sorcerer can do. John responds, “It is so amazing that I can hardly believe it.” There is literary intricacy involved in this story, which is meant to illustrate the interconnectivity between different peoples, as well as their connection with the earth. Through John and Mary’s travels and the landmarks mentioned, the story displays the relationship that humans share with earth and nature: people live in tandem with the earth, and it is where all life begins and ends. Descriptive language aids in the symbolism: the gourd is symbolic of the fruitfulness of nature and its ability to sustain life. The physical difference in the land, the “elevation,” symbolizes the malleability of nature and represents change as inevitable. The aggression of the moose is symbolic of the force of nature and its ability to fight back after being mistreated, so unstoppable and awesome that humans, like John, can hardly believe it. Through the combination of extensive language use (the story is presented in both Abenaki and in English), Masta promotes the use of native language, while at the same time passing on and revitalizing a legend of Abenaki culture and ideals of the native people even to non-speakers. <h4>Conclusion</h4> In conclusion, Henry Lorne Masta’s Abenaki Legends, Grammar, and Place Names serves not only as a dictionary of an imperiled language, but as a tool of revitalization of a culture, and decolonization through the expression of linguistic mechanics and the retelling of timeless legends. In The Oxford Handbook of Indigenous American Literature, author James Howard Cox credits Masta for revitalizing the Abenaki language: Finally, a number of Native writers in the Northeast published or composed books, journals, and documents in their Indigenous languages, enabling, perhaps without knowing it, the revitalization movements of the late twentieth and twenty-first centuries. Odenak Abenaki writers, including Peter Paul Wzôkhilain, Joseph Laurent, and Henry Lorne Masta, published awikhiganak, Western Abenaki language books, designed for teaching their students English. These works are being used today by language teachers, creative writers, and community members on both sides of the border to continue an endangered language that has survived centuries of colonization (Cox 552). With the inevitability of further decline among Abenaki speakers and therefore the language itself, it is authors and scholars like Henry Lorne Masta that can be credited with succeeding in resuscitating a struggling culture. In their determined and unwavering efforts, Masta and his peers have also inspired future generations to continue the work. <h4>Works Cited</h4> Brooks, Lisa Tanya. The Common Pot: The Recovery of Native Space in the Northeast. U of Minnesota Press, 2008. Coates, Colin M. The Metamorphoses of Landscape and Community in Early Quebec. McGill-Queens Press, 2000. Cox, James Howard, James H. Cox, and Daniel Heath Justice. The Oxford Handbook of Indigenous American Literature. Oxford University Press, 2014. Grant, Anthony P. "Review of Western Abenaki Dictionary, Volume 1: Abenaki-English; Volume 2: English-Abenaki by Gordon M. Day." Anthropological Linguistics. 38.3 (1996): 576-8. JSTOR. Web. 14 August 2015. Masta, Henry Lorne. Abenaki Indian Legends, Grammar and Place Names. La Voix des boisfrancs, 1932. Nicolar, Joseph. The Life and Traditions of the Red Man: A Rediscovered Treasure of Native American Literature. Duke University Press, 2007. Contributor An entity responsible for making contributions to the resource Dean Fiotto, UNH '15 Creator An entity primarily responsible for making the resource Masta, Henry Lorne Language A language of the resource English, Abenaki Date A point or period of time associated with an event in the lifecycle of the resource Unknown Type The nature or genre of the resource Document Rights Information about rights held in and over the resource Public Domain Identifier An unambiguous reference to the resource within a given context DV-334 https://www.dawnlandvoices.org/collections/files/original/413246654532fb0eb7dfaef056f2e0bb.jpg 6a73137a3d17ba61e16325057313fdb4 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 "A Plea for Understanding" (1966) by Peter A. Mitchell Description An account of the resource Peter Mitchell ( b. 1929) was a World War II veteran from Perry, Maine. He wrote frequently for the tribal newsletters, contributing pieces like this 1966 letter. Mitchell was murdered in 1978; as with several other homicides of Maine Native people during the 1960s and 1970s; the case remains unsolved. Creator An entity primarily responsible for making the resource Mitchell, Peter A. Contributor An entity responsible for making contributions to the resource Donald Soctomah Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource 1966 Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource jpeg Identifier An unambiguous reference to the resource within a given context DV-247 https://www.dawnlandvoices.org/collections/files/original/69a32d97f36c7e79906aaf9b4e2d2404.JPG a28a1fa3e6064c23ce002ef96dff5d7e https://www.dawnlandvoices.org/collections/files/original/4b508df2628ec692876d1d58cd383261.JPG 1b490d149464c641fd9364e7fb3597df 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 Hat Basket (c. 1860-1880) Description An account of the resource Hat Basket, c.1860-1880, Ash Splint, Abenaki, Housed at the Mt. Kearsarge Indian Museum This hat basket, one that would have been sold to tourists, nicely illustrates Abenaki basketry's functional and aesthetic appeal. The chain link design on the lid, a common design on many baskets, represents friendship (Hopkinton Historical Society). The inside of the basket is lined with newspaper, a common practice at the time, and serves a purely functional purpose (Fitzgerald 52). Although various words can be read from the print, the basket overtakes the newspaper as the "text" through its continuance of Abenaki culture and tradition (Fitzgerald 52). <h4>The Impact of Tourism</h4> The earliest baskets were used for carrying items and storage. However, beginning in the nineteenth century, an influx of tourists into northern New England turned this tradition into a way to earn a living. As authentic Native-made baskets became more fashionable. their design changed. They went from simple, understated containers to brightly colored affairs designed to draw consumers' attention. When visitors to New England were shelling out cash for authentic Native American-made baskets, they wanted what they envisioned as the full Native experience. Some Abenaki families, like that of Maurice Dennis, donned stereotypically “Indian” looking clothing expressly to sell their wares (McMullen 32). Cultural observers, and basketmakers themselves, have mixed feelings about these accommodations. One Native anthropologist, Lisa Neuman, has expressed concern about the damage done to Native cultures and economies when basketmakers are forced "into the expected stereotypical roles of indigenous 'craftspeople'” (90). In Maine, Neuman observers, voters roundly defeated a Wabanaki proposal to build a casino for economic self-sufficiency. In Neuman's assessment, non-Native citizens expected Wabanaki people to "'stay quietly on our reservations'. . . passive and docile rather than full participants in Maine’s economy” (91). <h4>Economic Adaptation</h4> Art historian Joan Lester details these aesthetic changes: “Basket weavers were already accustomed to accommodating their craft to non-Indian tastes and styles. By the 1860s, round, covered ash-splint baskets with splints of varying widths, swabbed with color, were being made by Penobscot weavers [in Maine]. Modeled after hat boxes and bandboxes, these baskets were sought after for their practical as well as aesthetic qualities. And the weavers seem to have understood what would appeal to this new tourist market.” <div> On the other hand, some basketmakers use their art directly to combat stereotypical attitudes. <a href="http://dev.stoningtongallery.com/artistselect.php?fn=Gail&ln=Tremblay&artist=262&artType=0&topic=works">Gail Tremblay</a> (Onondaga/Mi'kmaq) makes baskets out of a material that is arguably a prime source of many contemporary stereotypes: film stock. She effectively “us[es] film against its cultural grain to build an indigenous object for preservation” (Cohen 176). Similarly, <a href="http://neculture.org/exhibit1/dow.html">Judy Dow</a> (Abenaki) makes baskets out of materials including recycled gum wrappers and pantyhose as a way of commenting on the depletion of natural resources on which her people--and all people--depend. Moreover, Dow asserts, adaptation is a way of ensuring that "basketry techniques will live on and then so will our heritage." <h4>Works Cited</h4> Cohen, Matt. The Networked Wilderness: Communicating in Early New England. Minneapolis: University of Minnesota Press, 2010. Fitzgerald, Stephanie. "The Cultural Work of a Mohegan Painted Basket." Early Native Literacies in New England. Amherst: University of Massachusetts Press, 2008. 52-56. Print. Lester, Joan. "We Didn't Make Fancy Baskets Until We Were Discovered." In Ann McMullen and Russell Handsman, eds.,. A Key Into the Language of Woodsplint Baskets. Washington, CT: Institute for American Indian Studies, 1987. 42-53. Neuman, Lisa K. "Basketry as Economic Enterprise and Cultural Revitalization: The Case of the Wabanaki Tribes of Maine." Wicazo Sa Review (25)2. 2010. 89-106. <div> </div> </div> Creator An entity primarily responsible for making the resource Northern New England, possibly Abenaki Date A point or period of time associated with an event in the lifecycle of the resource circa 1860-80 Contributor An entity responsible for making contributions to the resource Annie Schofield, UNH '12 Ana Caguiat, UNH '12 Type The nature or genre of the resource Still Image Format The file format, physical medium, or dimensions of the resource jpeg Rights Information about rights held in and over the resource Image used with permission of Mt. Kearsarge Indian Museum, Warner, NH Identifier An unambiguous reference to the resource within a given context DV-262 https://www.dawnlandvoices.org/collections/files/original/4b4939526dd15564c9205c58087b9255.jpg b9d5c614c68927d87e47d87e0719237b 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 Mohegan Description An account of the resource The Mohegan Tribe of Connecticut is based in Uncasville, a town named for the sachem who signed the Treaty of Hartford in 1638. Federally recognized since 1994, the tribe has a complex governmental structure including a Tribal Council, Council of Elders, and a Tribal Court. Mohegans have a long history of writing, from early missionaries including Samson Occom and Joseph Johnson to twentieth century Medicine Women like Fidelia Fielding, Gladys Tantaquidgeon and Melissa Tantaquidgeon Zobel. Resources The Mohegan Tribe's own <a href="http://www.mohegan.nsn.us/" target="_blank">website </a><a href="https://www.facebook.com/Tantaquidgeon-Museum-670735376320195/?rc=p" target="_blank">The Tantaquidgeon 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 <a href="http://libarchive.dartmouth.edu/cdm/compoundobject/collection/occom/id/2569/rec/1" target="_blank">"Herbs & Roots"</a> (1754) by Samson Occom Description An account of the resource This 1754 herbal diary is a rare written record of indigenous medicinal practices from early New England. Part of the original manuscript is housed at Dartmouth College (link above); the other part is in the New London County Historical Society in Connecticut. A full transcription can be found in Joanna Brooks’s <a href="http://books.google.com/books/about/The_Collected_Writings_of_Samson_Occom_M.html?hl=zh-CN&id=R9ELRhEdupMC" target="_blank">collection of Occom’s writings</a>. <a href="http://www.pequotmuseum.org/Home/CrossPaths/CrossPathsSummer2004/NativeMedicineandthePauwau.htm" target="_blank">Jason Mancini</a>, a senior researcher at the Mashantucket Pequot Museum and Research Center, attributes the relative scarcity of Native medical remedies in the historical record to “fear, misunderstanding, and subsequent mischaracterization of Native beliefs,” as well as to the arrogance of European colonial physicians. He <a href="http://www.pequotmuseum.org/Home/CrossPaths/CrossPathsSpring2004/NativeMedicineThePowwow.htm" target="_blank">adds</a>, “in spite of the fact that many North American plants became part of the Euro-American ‘medicine chest,’ Indians were seldom given credit for ‘discovering’ their uses.” What prompted Occom to make this unusual record? Joanna Brooks says that the death of Occom’s father, Joshua, in 1743 “fully ushered Samson into his responsibilities as an adult member of his family, kinship network and tribe. These weighty new responsibilities and his sense of the imperilment of Mohegan territory generated in Occom ‘a great Inclination’ . . . to improve his reading and writing skills” (14). Meanwhile, English settlers brought diseases that proved disastrous to Native communities. According to Brooks, Occom developed a close relationship with a Montaukett man named Ocus, who taught him how to treat the eyestrain that plagued him during his study with Eleazar Wheelock. Ocus also shared over 50 additional herbal and root medicines useful for a wide range of ailments and purposes, from treating burns and digestive complaints to serving reproductive health and contraception. Perhaps Occom felt a record of these medicines should be left for survivors. After all, that is really what we learn from all of his writings—a constant sense of obligation or desire to regenerate the Mohegan tribe. But the herbal diary is often cryptic. It appears Occom purposely avoids any issue concerning the science of growing, discovery, and the timeliness in gathering of the herbs. Perhaps the diary was a ruse to satisfy the colonists’ curiosity about medicinal cures from plants. Or perhaps he felt this knowledge was being effectively kept by Mohegan women who could read between the lines. In an email exchange in April of 2012, Melissa Tantaquideon Zobel, the current medicine woman and tribal historian, stated, “In Mohegan tradition women were the healers, which suggests gender issues may have come into play here in the denigration of indigenous medicine just as they did in old Europe.” Thus, in those places where Occom does not even name the herb or weed used in a specific cure, perhaps he was relying on the fact that the older generation instructed the young women which seed to plant for what, verbally transmitting their instructions for how medicine was to be prepared. Samson Occom’s recording of these remedies marks the beginning of a Mohegan ethnobotanical literary tradition that continues to this day, from Medicine Woman Gladys Tantaquidgeon’s <a href="http://books.google.com/books/about/Folk_Medicine_of_the_Delaware_and_Relate.html?id=-xlxH4_nufQC" target="_blank">scholarly treatise</a> to the historical writings and novels of her protégé and descendant, Melissa Tantaquidgeon Zobel. These writings blend both Mohegan and Euro-colonial traditions to preserve and promote indigenous knowledge. The very fact that they are written, and written in English (Tantaquidgeon adds botanical Latin), is a shift in traditional Mohegan ways of imparting knowledge. Mohegan medicine people were and are thoroughly trained by elders, following them as they gather herbs and listening carefully to their knowledge. They would not necessarily need to write this knowledge down, and they might not even want to, because wild plant populations are vulnerable to over collection, misuse and (as Winona LaDuke explains) biopiracy. Tantaquidgeon frames her Mohegan pharmacopeia by cautioning, “pick only what you need and leave some in reserve. The Indian practiced conservation in its true meaning” (68-69). Occom’s notebook therefore gives very few specifics. His entry (#29) for wintergreen, for example, calls of “wintergreen and another herbe.” He uses English standards of measurement (“3 quarts of water”), but doesn’t reveal other things: at what time does one pick wintergreen? When it is a sprout, fully grown or drying out? On this same remedy, Tantaquidgeon says simply that wintergreen tea is “a warming beverage and a kidney medicine” (72). These omissions urge those seeking cures to look towards more knowledgeable sources, like the tribes, for help. They are a way of protecting traditional ecological knowledge even while they document the value of the cures. In the time Occom was writing that value was also monetary. Occom says he paid Ocus “in all 27 York money” for the information. This hybrid text connects readers to Mohegan herbal knowledge, but is also indicative of a more complex relationship, one with the utmost respect for the earth. In order for herbal medicine to be practiced successfully we must follow the ways of the Mohegans in order to sustain the land that serves us. <h4>Works Cited</h4> Brooks, Joanna, The Collected Writings of Samson Occom, Mohegan Edited by Joanna Brooks Dartmouth University Archives, Rauner Special Collections Library Fawcett, Melissa Jayne. The Lasting of the Mohegans: Part I, The Story of the Wolf People. Uncasville, CT: The Mohegan Tribe, 1995. Melissa Tantaquidgeon Zobel. Medicine Trail: The Life and Lessons of Gladys Tantaquidgeon. University of Arizona Press, 2000. LaDuke, Winona. “The Political Economy of Wild Rice.” Multinational Monitor 25, no. 4 (April 2004): 27–29. Occom, Samson. The Collected Writings of Samson Occom, Mohegan: Literature and Leadership in Eighteenth-Century Native America. Edited by Joanna Brooks. Oxford University Press, USA, 2006. Tantaquidgeon, Gladys. Folk Medicine of the Delaware and Related Algonkian Indians. Pennsylvania Historical and Museum Commission,1972. Creator An entity primarily responsible for making the resource Occom, Samson Date A point or period of time associated with an event in the lifecycle of the resource 1754 Contributor An entity responsible for making contributions to the resource Verna Boudreau UNH '16 Jody Curran UNH '12 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 jpeg Identifier An unambiguous reference to the resource within a given context DV-257 https://www.dawnlandvoices.org/collections/files/original/e9ec76a4d4f1974b4806ebf0b24f1bb1.jpg ba783f3dc1d777646b5a86471669e8ee 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 Yarn Basket (c. 1760) by Penacook Abenaki Indians Description An account of the resource Yarn Basket, c. 1760, Ash Splint, Penacook Abenaki, Housed at the Hopkinton Historical Society This ash splint yarn basket, dating to 1760, is one of the earliest baskets in our online archive. It is also one of the earliest known Penacook baskets. The early date is notable because most baskets around today are of a later date. Part of the Hopkinton Historical Society collection, this basket once held a label that read, "Ball Basket for Knitting Work/ Date 1760" and indicates that the basket would have been used as a holding place for yarn (<a href="http://www.nhantiquarian.org/">Hopkinton Historical Society</a>). Additionally, a piece, meant to hold knitting needles, is missing. Splints of different sizes make up the rotund shape of the basket. Several splints are dyed black with a natural dye. Despite fading, red and yellow dye is evident on some of the splints. This basket boasts a friendship chain around the lid and at various points around its midsection (Hopkinton Historical Society). (The friendship chain is also present in another <a href="http://indnewengland.omeka.net/items/show/75">basket</a> within this archive.) The basket boasts an equal mix of utilitarian purpose and aesthetic design. In other words, it fulfills both the functions of utility and decoration. This basket and others like it are a testament to the continuing presence of the Abenaki people long after they are said to have disappeared from New Hampshire. Much earlier than the popular fancy baskets of the late 1800s, the basket is a precursor that emphasizes the longstanding Abenaki tradition of basket making. <h4>The Significance of an Early Basket</h4> The early date of this basket indicates that the Abenaki adapted economically much sooner than the fancy basket period: “Beginning in the 1700s, making and selling baskets and other traditional art forms became a means of survival that still allowed for the freedom to continue traditional ways” (Mundell 25). Not only were they selling utilitarian baskets to farmers but were creating more specialized baskets to fill specific needs such as this particular basket for yarn. Most baskets do not have such an early date because baskets were utilitarian in purpose: they were not preserved. <h4>Proof of a Continued Culture</h4> The tradition of making baskets as well as the stories that accompany the process are just as important as the physical object itself. While the presence of the physical basket reminds the younger generation about their ancestors, the actual process forms a deeper connection because they are performing the same acts as their ancestors (Mundell). The time, effort, and talent needed in creating the baskets leave a lasting effect. Baskets are an important aspect of Abenaki culture that underscores the tribe's adaptability and survival. For a long time, Abenaki people were hidden from mainstream vision and baskets such as this one help to reaffirm the continued presence of their culture and traditions. This basket emphasizes that the Abenaki people were not simply making baskets for profit. The designs and materials have a context that transforms this basket into a text that can be read. It expresses that while Abenaki basketmakers altered the specific types of baskets they made, they continued to express traditional and perhaps historical messages through their baskets. The functional aspect of baskets does not diminish its power of communication (Fitzgerald). <h4>Works Cited</h4> "Digital Collection: Abenaki Knitting Basket." Memorial Hall Museum Online. Pocumtuck Valley Memorial Association, 2008. Web. 30 May 2012. Fitzgerald, Stephanie. "The Cultural Work of a Mohegan Painted Basket." Early Native Literacies in New England. Amherst: University of Massachusetts Press, 2008. 52-56. Print. Mundell, Kathleen. North by Northeast: Wabanaki, Akwesasne Mohawk, and Tuscarora Traditional Arts. Tilbury House Publishers, 2008. Print. Rasmussen, Birgit Brander. Queequeg’s Coffin: Indigenous Literacies and Early American Literature. Duke University Press Books, 2012. Print. Creator An entity primarily responsible for making the resource Penacook Abenaki Indians Date A point or period of time associated with an event in the lifecycle of the resource circa 1760 Contributor An entity responsible for making contributions to the resource Ana Caguiat, UNH 2012 Type The nature or genre of the resource Still Image Format The file format, physical medium, or dimensions of the resource jpeg Identifier An unambiguous reference to the resource within a given context DV-272 https://www.dawnlandvoices.org/collections/files/original/8eaf6fed0779201db187067362910e7d.jpg b43682afc3bba69ec98d8a063ab04b08 https://www.dawnlandvoices.org/collections/files/original/f83a718a09625d363f077d0565ec48c2.jpg 589d133f7239bca8f5d6eb7929ea5524 https://www.dawnlandvoices.org/collections/files/original/d4046da2c1ef74d4463c1c5c9c2857b0.jpg 321ae131ff3eb76029da2158b48bbcfb Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Penobscot Description An account of the resource The Penobscot people, who identify closely with the Penobscot River that is their home, have a reservation on Indian Island, near Old Town, Maine. Part of the Wabanaki Confederacy, they were among the tribes that won federal recognition in the 1980 Maine Indian Land Claims Settlement Act. A Penobscot scholar, Joseph Nicolar, was one of the first regional Native people to publish a book: Life and Traditions of the Red Man (1890). Since then, many others have written about their language and culture, including the performing artist Molly Spotted Elk and poet Carol Dana. The Penobscots have a rigorous process for protecting their intellectual property, asking any scholars who are studying or writing about them to communicate with their Cultural Heritage and Preservation Office. Resources Penobscot Nation <a href="https://www.penobscotnation.org/" target="_blank">website</a> <a href="http://www.penobscotculture.com/" target="_blank">Penobscot National Cultural & Historic Preservation Department</a> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "Petition" (1829) by Penobscot Governors Description An account of the resource Written by Penobscot Governors and Indians in Council at Old Town, Maine, The <a href="http://www.penobscotnation.org/">Penobscot</a> Land Claims Petition of November 5, 1829 concerns the sale of tribal lands in the new State of Maine. The petition, which was in response to an application for further land sale, addressed the Penobscot’s growing wariness of sharing or selling their dwindling homeland. In 1820, the Missouri Compromise declared Maine an independent state; the Penobscot Indians faced loss of land in direct violation to the 1790 Trade and Non-intercourse Act. The Trade and Non-intercourse Act was meant to protect Indian lands on a federal level, and other treaties also made by the Penobscot with the former Commonwealth of Massachusetts in 1796 and 1818 were meant to help establish reservation lands. On August 17, 1820—a mere nine years before the Penobscot Land Claims Petition—the Maine signed a new <a href="http://windowsonmaine.library.umaine.edu/fullrecord.aspx?objectId=4-88">treaty</a> with the Penobscot people, effectively releasing the Commonwealth from their former agreements with the Native Americans of Maine. Only three of the four tribes in Maine, the Penobscot, the Maliseet, and the Micmac, signed this treaty. The Passamaquoddy people, the last of the four tribes comprising the Wabanaki people of Maine, were the only tribe to not sign the treaty. Maine was and remains a border state with the territory that is now modern-day Canada. Maine was formed before the American Civil War and during a time when there was still significant tension between American, French, and English settlers. There was a drive to lay claim to the largely unknown interior and fringe areas of Maine. As property as a form of power grew, the demand for ownership of the new, rich areas in Maine became a goal for the white settlers. The Penobscot people had already given up vast areas of tribal land to the government of Maine when the 1829 petition was written, and the document sought to voice their concerns about losing the diminished portion that they had left. As seen in the 1829 petition, the additional transfer of Penobscot lands when so much had been “sold” (or forcibly handed over already), was quietly responded to as an outrageous notion. The Penobscot people’s first argument was that the State of Maine had a large quantity of wild lands that the Penobscot and other Native Americans of Maine ceded to them. Those lands had thus far been relatively unused and the Penobscot compromised by offering that once all the land was used up then they would gladly share with their white neighbors. The Penobscot wrote that “Till this is the case, leave us this little pittance, the miserable remains [still in their possession]. The wording in this section of the petition was likely crafted to dissuade the government from taking more of their land and show the “pittance” or “miserable remains” were inadequate, not worth the effort to obtain from the Penobscot. One of the substantial concerns the Penobscot people had was that if they were to continue selling their land in Maine, there would be no land remaining for future generations. The Penobscot relied on the land’s resources for sustenance and to keep their traditional practices of hunting and fishing alive. In the petition, it is highlighted that through settlement of Penobscot territory—that was supposedly theirs to govern and call home—a fish trap was destroyed, and white settlers stole previously harvested and stored provisions from their land. By bringing attention to these struggles, the Penobscot people attempted to obviate any further dispossession. Throughout the petition, the Penobscot continually maintain that they are willing to work with the terms of the white people in order to come to a common understanding. In reference to building a tavern on a military road so white men had a place to stop along their travels, the Penobscot were very willing to make “such men to be accommodated.” The Penobscot also point to the fact they anticipated the white settlers would ask for more taverns along the road when they complain that one is not enough. The Penobscot refer to the white people as their “brothers” and “brethren,” recognizing certain equality between them, and are taken aback by the whites not treating them the same respect and understanding. In the closing lines of the petition the Penobscot write: “We have been faithful to our white brethren and all we ask in return, is, that their contract towards us should be just and reasonable.” In <a href="http://www.penobscotculture.com/index.php?option=com_content&view=article&id=14&Itemid=25">1833</a>, four years following the 1829 Penobscot Indian Land Claims Petition, a controversial sale of some of the remaining Penobscot lands took place. It is said that a number of the Penobscot tribal members who signed the treaty did not understand exactly what they were giving up when they did so. Further loss of Penobscot land took place and 100,000 acres of land was sold, leaving only 5,000 acres in the ownership of the tribe. It was not until over a century later, in accordance with the <a href="http://www.mitsc.org/documents/33_FedSettActALL.pdf">Maine Indian Claims Settlement Act of 1980,</a> that the Penobscot and other Wabanaki tribes in Maine were compensated for the unlawful disposition of their tribal lands. What is perhaps most troubling—and perhaps most worth noting—is this thought of the intent to gain possession of tribal lands at all costs. That the Penobscot people signed away land unintentionally is further testament to the settlers’ avarice and disrespect toward not only the Penobscot, but many other tribes at this time. Such documents as this petition are central to our discussions of reclamation and land rights and are worth excavating for the richness of culture and context they provide. Creator An entity primarily responsible for making the resource Penobscot Governors and Indians in Council Source A related resource from which the described resource is derived <a href="http://windowsonmaine.library.umaine.edu/view.aspx?objectId=4-9&currentfile=0" target="_blank">Windows on Maine</a> Maine State Archives Date A point or period of time associated with an event in the lifecycle of the resource 1829-11-05 Contributor An entity responsible for making contributions to the resource Siobhan Smith, UNH '12 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 jpeg Identifier An unambiguous reference to the resource within a given context DV-268 https://www.dawnlandvoices.org/collections/files/original/9dcd576bcee408748fbb2910ae0753cb.pdf 4f2eb11fa3384fcf5dba722027a902b5 PDF Text Text A lesser-‐known Atlantic crossing: Six years before Mayflower landed in Plymouth in 1620 quite a different kind of trans-‐Atlantic voyage landed 27 Wampanoag men in Malaga, Spain. Those men taken against their will from Patuxet and Nauset in the summer of 1614 were not on a pilgrimage but their journey would foreshadow the Pilgrim landing and settlement of Plymouth Colony by virtue of who was taken, where they were taken from and the one who returned. The story of Tisquantum, also known as Squanto, who remarkably welcomed the Pilgrims in their own language is often re-‐told. It begins in the spring of 1621 almost as if the “friendly Indian” dropped out of the sky to become an invaluable emissary between the settlers and the Wampanoag. The lesser known albeit well documented truths are: • That Squanto was among 20 men taken from Patuxet in 1614. • That another seven men were taken from Nauset. • That Squanto was the only one known to return. • That after a near brush with slavery he learned to speak English while living as a captive exotic servant in London. • That when he finally made his way home in1619 he found his family and village wiped out by a plague. • That his home, Patuxet, was no longer of use to him. • That the graveyard of his people became Plymouth Colony. While it was by far not the first occasion of human trafficking conducted by European explorers to the new world, the capture of Squanto and his fellow tribesmen would forever alter the course of history for people on two continents. Instances of taking Native people against their will were logged in graphic detail by mariners like James Rosier who explored what is now the coast of Maine with Capt. George Weymouth in 1605. In his diary Rosier explained the means and motivation for such acts and justified the capture of Native men as a rescue from the wilderness for the purpose of conversion to Christianity. Rosier shamelessly described the enticing of two Native men with a box of peas. “ . . . we used little delay, but suddenly laid hands upon them. And it was as much as five or six of us could do to get them . . . For they were strong and so naked as our best hold was by their long hair on their heads . . . “ A century earlier in 1502 an English company of merchant explorers from Bristol returned to London from Newfoundland with three Native men clothed in “beasty skins” and speaking in a strange language. The report published in The Great Chronicle of London indicates that at least two of the men survived assimilation and �were seen two years later in Westminster dressed in the attire of Englishmen however unable to utter one word. By the summer of 1614 the Wampanoag certainly knew to be wary of English vessels. However it is possible that a visit from the culturally sensitive and tolerant Captain John Smith just prior to the kidnappings may have given the Wampanoag a false sense of security. Smith led the 1614 exploration of New England with a primary mission to discover locations suitable to host a colony similar to the one he helped establish in Jamestown. When Smith departed to return to England he left Hunt with instruction to trade fish for furs with the Wampanoag. Instead Hunt traded Smith’s good will for personal profit capturing the men from Patuxet and Nauset. Hunt then set sail for Malaga, Spain where he attempted to sell them as slaves at an auction interrupted by an order of religious monks. It is assumed Squanto was among those spared by the monks. If the Jamestown experience with the Powhatan, and having his life spared by Pocahontas, taught Smith anything he certainly understood offenses against the indigenous people to be counter productive to colonization. But by the time Smith learned of Hunt’s devious act the Wampanoag were left devastated and Smith’s cross-‐cultural diplomacy squandered. In his account of the New England voyage published in 1616, Smith made clear his disappointment in Hunt. “Notwithstanding after my departure, he abused the Savages where he came, and betrayed twenty and seven of these poore innocent soules, which he sold in Spaine for slaves, to move their hate against our Nation, as well as to cause my proceedings to be so much more difficult.” Smith characterized his relationship with Hunt as a test of wills. Ultimately he acknowledged the appointment of Hunt to his fleet was deeply regrettable. The primary reason Smith cited for being unable to return to New England in 1615 as planned was deception. “ . . . chiefly by one Hunt, who was Master of the ship, with whom oft arguing these projects, for a plantation, however he seemed well in words to like it, yet he practiced to have robbed me of my plots . . .” Works cited: James Rosier, A True relation of the most prosperous voyage made this present yeere 1605, by Captaine George Waymouth, in the discovery of the land of Virginia: Where �he discovered 60 miles up a most excellent River; together with a most fertile land. London, (1605) The Great Chronicle of London, A.H. Thomas and I.D. Thornley editors, (1939) John Smith, The General History of New England, (1624) � https://www.dawnlandvoices.org/collections/files/original/9204aee0c7ddc95e6010fde5a6ee5cae.jpg 070a328925ce615d83524c854a3d73a7 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 Introduction to Captured: 1614 by Paula Peters (2014) Description An account of the resource Paula Peters is a Native American journalist and educator from Mashpee, Massachusetts. She worked for the Cape Cod Times from 1992-2002 and has worked to educate the public about Native history as part of the Indian Program at Plimoth Plantation (first as an interpreter in the 1970s and 1980s, and returning in 2005 as Director of Marketing and Public Relations). Peters attended Bridgewater State University from 1984-1986. She was actively involved in the Mashpee federal recognition effort, with her father, Russell Peters (d. 2002), and many other tribal members. In an interview with NPR in 2006, Peters recalls a time when "nobody in Washington cared much about which tribes were recognized." Like her father, Peters has served on the Mashpee Wampanoag Tribal Council. With her husband, Mark Harding, who serves as the council's treasurer, she co-founded the marketing company SmokeSygnals. As executive producer of Captured: 1614, Peters continues her longstanding efforts to tell history from the Wampanoag perspective. The exhibit was first unveiled in November 2014 at the Plymouth Public Library in Plymouth, Massachusetts, marking the 400th anniversary of the kidnapping of Squanto and 19 other Wampanoag tribe members by English settlers. The essays included here comprised some of Peters's contributions to that exhibit. Captured will travel and continue to grow until 2020, the 400th anniversary of the landing of the Mayflower. Peters serves on the committee of Plymouth 400, the non-profit organization planning that event. Creator An entity primarily responsible for making the resource Peters, Paula Source A related resource from which the described resource is derived <a href="http://www.plymouth400inc.org/events/captured-1614" target="_blank">Captured: 1614</a> Date A point or period of time associated with an event in the lifecycle of the resource 2014 Contributor An entity responsible for making contributions to the resource Victoria Leigh Gibson, UNH 2016 Rights Information about rights held in and over the resource Paula Peters Language A language of the resource English Type The nature or genre of the resource Document Date Created Date of creation of the resource. July 2016 Identifier An unambiguous reference to the resource within a given context DV-384 https://www.dawnlandvoices.org/collections/files/original/bd5bf5ade357691ead5bd81488230790.pdf d578a0bcad4a71893b157df2dc0653c0 PDF Text Text "THE ORIGIN OF THE FIREBALL GAME” Wampanoags, especially Mashpee Wampanoags have traditionally! played fireball for years upon years. The origin of this "game" came from an ancient medicine person who diagnosed the need for courageous energy, which the patient lacked. This Pow Wow or medicine person burned tobacco and prayed for healers' instructions. The answer came through a ball of fire. The instructions were to gather the bravest men and women of the community. Once gathered they were told of their ability to create a marvelous medicine. Each were to paint themselves as if to war on a deadly enemy. The enemy being the disease within a beloved member of their tribe. The Pow Wow made a leather ball and soaked it in whale oil. When the warriors returned painted, bringing with them their families all were divided into two teams. A chant was taught for the spectators. The chant called the diseased spirit ordering it to leave the village forever. The warriors were told to kick and throw the fireball as they would our Indian football, this time playing for a life. Once the ball was lit the Pow Wow blessed the warriors and warned them that any show of fear or cowardice could kill the patient. Each player then dedicated their courage and strength to the patient. A signal was called out and the ceremony began. While today this "game" is often played for sport, it is a ceremony of powerful medicine. Any person on the field can dedicate his or her fearlessness and energy to someone ill. The fireball game is always exciting to watch. We can be proud of our warriors who are brave enough to face the fireball. If you know someone who is seriously ill, you can ask a player to dedicate their energy. It is considered proper to offer a gift when asking for medicine of any kind. I give my greetings and thanks to those generations of special people who have continued our fireball ceremony. NOSAPOCKET....... R a m o n a L. Peters � 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 "The Origin of the Fireball Game" (1988/89) by Ramona Peters Description An account of the resource Wampanoag artist Ramona Peters wrote this piece for a flyer distributed at the Mashpee powwow in 1988 and 1989. Powwow flyers have been an important source of Mashpee Wampanoag writing and self-representation. This piece, signed "Nosapocket," speaks to the antiquity of the fireball game and to its continued existence. Peters addresses a dual audience of Mashpee Wampanoag people and non-Native visitors to the powwow. Fireball is a healing ceremony, intensely beautiful and spiritual as it is performed and observed. The fireball itself was once made of deerskin; in modern times it is made of cotton sheeting inside of chicken wire soaked in clean motor oil for one year. When the players enter the field they have already done a prayer, for example for a sick community member. The fireball ceremony is not supposed to be photographed. Ramona Peters is an artist, a community leader, spiritual leader and current Tribal Historic Preservation Officer. Creator An entity primarily responsible for making the resource Peters, Ramona Contributor An entity responsible for making contributions to the resource Indigenous Resources Collaborative Siobhan Senier Rights Information about rights held in and over the resource Ramona Peters. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Source A related resource from which the described resource is derived Mashpee Wampanoag People of the First Light Annual Pow-Wow, July 1-3, 1989 Date A point or period of time associated with an event in the lifecycle of the resource 1988-89 Date Created Date of creation of the resource. June 2016 Identifier An unambiguous reference to the resource within a given context DV-350 Format The file format, physical medium, or dimensions of the resource pdf https://www.dawnlandvoices.org/collections/files/original/0f8587308311fc3f913f19b76c0ed27c.jpeg acfd9eaad1f638141de11e43fd6b651f https://www.dawnlandvoices.org/collections/files/original/276df3d08f582001e1fb505423ad942f.jpeg 8144157e18dc0e8e25c482ffc359ee26 https://www.dawnlandvoices.org/collections/files/original/2ed0cb4d22a80860cdbfadd494efaa46.jpeg a39ecfb0ac013a2271f8a6e8a3f25c39 https://www.dawnlandvoices.org/collections/files/original/1dcdd4b65068c91967772c486a7a1d36.jpg c52b053394c80edbdc952996ce2d836e Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Abenaki Description An account of the resource Traditional Abenaki territory encompasses what is now New Hampshire and Vermont, as well as parts of western Maine, western Massachusetts, and Quebec. The Abenaki people comprise numerous bands and communities. In the United States, at this time, none of those groups is federally recognized. The Canadian government formally recognizes two reserves, at Odanak (St. Francis) and Wolinak (Becancour). Resources <a href="http://tribal.abenakination.com/" target="_blank">Mississquoi Abenaki Tribal Council</a> (VT) <a href="http://www.elnuabenakitribe.org/" target="_blank">Elnu Abenaki Tribe</a> (VT) <a href="http://www.abenakitribe.org/" target="_blank">Nulhegan Abenaki Tribe</a> (VT) <a href="http://koasek-abenaki.com/" target="_blank">Koasek Traditional Band</a> (VT) <a href="http://www.cowasuck.org/" target="_blank">Cowasuck Band of the Pennacook Abenaki</a> (NH) Subject The topic of the resource Abenaki Indians Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Sweetgrass Basket by Denise Pouliot Description An account of the resource Basket, Ash Splint and Sweetgrass, Abenaki This basket, by Denise Pouliot, showcases a combination of sweetgrass and ash splint. Behind its deceptively simple yet beautiful design is the story of Abenaki basketmaking tradition. Abenaki basketmaking is more than a hobby, it is a way of life that emphasizes various aspects of Abenaki culture: family and friends, the teaching of the next generation, and sustainability. As an Abenaki basket maker, Denise Pouliot embodies all three. <h4>Apprenticeship</h4> Denise Pouliot is treasurer and member of the <a href="http://www.cowasuck.org/">Cowasuck Band of the Pennacook Abenaki</a> ("Band Council Leaders"). Through their newsletters and educational programs, the band seeks to serve their people while informing the broader public about accurate indigenous history ("Goals Statement."). In 2009, Denise and Paul Pouliot began to learn Abenaki basketmaking under Sherry and Bill Gould (Pouliot, "<a href="http://www.cowasuck.org/aln8bak/2009/issue_03/pdf/09_03.pdf">Basket Apprentice Program</a>" 9). While Denise Pouliot focused on basketmaking with Sherry Gould, Paul Pouliot focused on four aspects of preparing the material: "how to identify black or brown 'basket' ash in the forest, how to prepare and pound the log, split the splint, and to prepare the finished splint for the basket maker" (9). Together, Denise and Paul Pouliot illustrate the communal process of basketmaking (9). There are many steps to preparing a finished basket and each one is as necessary as the next (9). As part of the apprenticeship, Denise Pouliot learned to make various natural splint dyes: Black Walnut Husks - Brown Dye Pokeberries - Fuchsia Blackberries - Light Purple Goldenrod - Light Yellow (Pouliot, "Basket Apprentice Program Continued" 7) <h4>Demonstrations</h4> Denise Pouliot often demonstrates her basketmaking at various events, such as at the <a href="http://www.indianmuseum.org/">Mt. Kearsage Indian Museum</a> and at various craft fairs (Pouliot, "Basket making Activities" 5). At the 2010 Mt. Kearsarge Indian Museum Winter Celebration, "Denise Pouliot had a Christmas tree decoration demonstration with a tree setup with a dozen or so traditionally made ornaments with a large ash tree topping star" ("Mt. Kearsarge Indian Museum" 5). The attendees were able to make their own ornaments to take home, which encouraged them to appreciate the skill and effort required to make a basket (5). These types of events continue the basketmaking tradition while also bringing attention to Abenaki culture. <h4>Collaboration </h4> Like the ash splints of a basket, each individual basket maker is important but their strength is only increased through collaboration with others. As each ash splint is woven together to increase its strength and durability, so too do basket makers collaborate with others to strengthen their bonds and perpetuate Abenaki culture. Denise and Paul Pouliot often collaborate with other Abenaki artisans and have even spoken of creating an Abenaki Artisan Collaborative ("Abenaki Artisan Collaborative."). The collaboration also includes other areas of Abenaki culture. The cover (Shown Below) of the language book,<a href="http://www.cowasuck.org/aln8bak/2010/issue_01/pdf/10_01.pdf"> L8dwaw8gan Wji Abaznodakaw8gan: The Language of Basket Making</a> by Jesse Bruchac, is a photograph of one of Denise Pouliot's baskets who was honored to have it included ("Book Review" 14). Pouliot has also participated in various <a href="http://www.cowasuck.org/aln8bak/2010/issue_02/pdf/10_02.pdf">Abenaki language camps</a> that combine both language and baskets: "As part of the language camp, each afternoon was dedicated to ash splint basket making ("Abenaki Language Camp" 6). The students of the language camp also learned various basket making terms. For example, ida ni aln8ba8dwa means basket making and abaznodaal means a basket made of ash (Bruchac 12). By using basketmaking terms in Abenaki, the language camps combine two aspects of Abenaki culture that were once in danger of being lost. The many Abenaki basket makers and students of language that go to these events make that no longer the case. These language camps accomplish a variety of goals. First, they generate an interest in speaking the Abenaki language (Pouliot, "Abenaki Language Camp" 6). Second, they bring attention to basketmaking as a way of learning a language and illustrate that they are both linked together in Abenaki culture (6). Third, they foster a sense of community amongst those of Abenaki heritage and encourage the younger generations to get excited about their culture (6). As important as it is to make baskets and learn Abenaki, it is far more important to demonstrate the process of basket making and teach the language so as "to pass on these traditions to our next seven generations" ("The Speaker Speaks" 14). Events and demonstrations help to ensure that various Abenaki traditions and the language will not be lost. <h4>Works Cited</h4> "<a href="http://www.cowasuck.org/council.cfm">Band Council Leaders</a>." Cowasuck Band of the Pennacook Abenaki People. Cowass North America, n.d. Web. 3 Feb. 2013. Bruchac, Jesse. "Say That in Abenaki." Aln8bak News Jan-Feb-March. 2010: 12. "<a href="http://www.cowasuck.org/statement.cfm">Goals Statement.</a>" Cowasuck Band of the Pennacook Abenaki People. Cowass North America, n.d. Web. 3 Feb. 2013. Pouliot, Paul. "<a href="http://www.cowasuck.org/aln8bak/2009/issue_04/pdf/09_04.pdf">Abenaki Artisan Collaborative</a>." Aln8bak News Oct-Nov-Dec. 2009: 6. ---. "<a href="http://www.cowasuck.org/aln8bak/2010/issue_02/pdf/10_02.pdf">Abenaki Language Camp</a>." Aln8bak News April-May-June. 2010: 6. ---. "<a href="http://www.cowasuck.org/aln8bak/2009/issue_03/pdf/09_03.pdf">Basket Apprentice Program</a>." Aln8bak News July-Aug-Sept. 2009: 9. ---. "<a href="http://www.cowasuck.org/aln8bak/2009/issue_04/pdf/09_04.pdf">Basket Apprentice Program Continued</a>." Aln8bak News Oct-Nov-Dec. 2009: 7. ---. "<a href="http://www.cowasuck.org/aln8bak/2010/issue_02/pdf/10_02.pdf">Basket Making Activities</a>." Aln8bak News April-May-June. 2010: 5. ---. "<a href="http://www.cowasuck.org/aln8bak/2010/issue_01/pdf/10_01.pdf">Book Review</a>." Aln8bak News Jan-Feb-March. 2010: 14. ---. "<a href="http://www.cowasuck.org/aln8bak/2010/issue_04/10_04.pdf">Mt. Kearsarge Indian Museum</a>." Aln8bak News Oct-Nov-Dec. 2010: 5. ---. "<a href="http://www.cowasuck.org/aln8bak/2009/issue_03/pdf/09_03.pdf">The Speaker Speaks</a>." Aln8bak News July-Aug-Sept. 2009: 14. Photographs by Joshua Trott Creator An entity primarily responsible for making the resource Pouliot, Denise Contributor An entity responsible for making contributions to the resource Rachel Vilandre, UNH Date A point or period of time associated with an event in the lifecycle of the resource n.d. Type The nature or genre of the resource Still Image Format The file format, physical medium, or dimensions of the resource jpeg Identifier An unambiguous reference to the resource within a given context DV-290 https://www.dawnlandvoices.org/collections/files/original/d9223b770f7d1a83d4d32d95022e6c3b.pdf 8145ea8f8d110f4c7f23398ecb36bf07 PDF Text Text ALNOBAK NEWS COW ASS NORTH AMERICA INCORPORATED 160 DAILEY DRIVE, FRANKLIN, MA 02038-2951 (508) 528-7629 ALNOBAK NEWS - SEPTEMBER-DECEMBER 1994 - VOLUME 94 ISSUE 5 - PAGE 1 Globe. Yvonne Daley (9/4/94) are noted. *** NEWS LETTER COMMENTS *** So much is happening and so quickly that we can not keep up. The newsletter is fast goinff from a monthly format to a quarterly wrap-up report. In some ways this will work out for the better considering the many things that we are involved in and the reporting time that we need to hear from our far removed families. Many people have given us great reviews on the spirit and contents of the newsletter. We will continue work towards the goal of making this the communication newtwork for all of our People. Due to printing and postage expenses (which amount to over $1.00 each) we will be requesting donations to assist us or else we will have to limt free subscriptions to Band members and other tribal organizations. -m- -W— *** ABENAKI DENIED RECOGNITION *** On August 22nd Vermont Governor Howard Dean announced the rejection of "limited recognition" for the Abenaki. The Governor's Advisory Commission on Native American Affairs, which requested the recognition in June, reacted with dismay at the Governor’s decision. Members of the Commission were concerned that this action would deny the Abenaki of cultural, educational, and economic benefits that are given to recognized Native American groups. A spokesman for Dean stated that he received a legal opinion that there is no such thing as "limited recognition." It was furthermore noted that any recognition would also open other issues - such as land claims and gambling interests. Several New England newspapers reported on this matter. The Burlington Free Press. Richard Cowperthwait (8/24/94) and Boston *•* FIRST LIGHT GATHERING **♦ The First Light Gathering was held on the weekend of September 3-5 in Athens, Maine. The gathering was represented by Abenaki families from all over the United States and Canada. The Cowasuck Band made a good effort to participant in the gathering. Possibly the furthest distance traveled for our people was Doris Nickles and family members that came from California. *♦* FISH-IN PROTEST **» About 200 people participated in a protest fish-in on the Missisquoi River in S wanton, Vermont on Saturday, September 10th. Game wardens issued 93 fishing violation citations to people that did not have licenses. This event was staged to bring attention to Missisquoi Band demands to return their aboriginal rights to fish. Several New England newspapers reported on this matter. The Burlington Free Press. Richard Cowperthwait (8/24/94) and Boston Globe. Yvonne Daley (9/4/94) are noted. OcS-HV CXt-^O^ ** VERMONT LIFE & VERMONT MAGAZINE ** Recent issues of Vermont Life and Vermont Magazine contained feature articles on the Abenaki People. In depth and personal stories about several of our friends were included. The stories were very well done - including many photographs and personal interviews. "Return of the Natives", Vermont Life, Yvonne Daley, Autumn 1994. "The First Vermonters", Vermont Magazine. Richard Ewald, December 1994. �ALNOBAK NEWS - SEPTEMBER-DECEMBER 1994 - VOLUME 94 ISSUE 5 - PAGE 2 utensil carving, bead work, black power weapons, hide tanning, and candle making. *** MANVILLE HERITAGE DAYS **» On the weekend of September 24-25 the Voices of Creation and several Cowasuck People participated in the Manvilley Rhode Island heritage days celebration. A wigwam was constructed and detailed with the food, herbs, tools, and other items to reflect the daily life of an Abenaki of that time period. Several skills and crafts projects were demonstrated during the event. Fire starting, rope making, bead work, story telling and herbal discussions highlighted the presentations. *** TRIBES MEET IN WASHINGTON **♦ ^ This September, representatives from several un-recognized tribal groups, including Abenaki representatives, were invited to meet with the Bureau of Indian Affairs in Washington, D.C. to discuss inter governmental relations. This action was taken in response to numerous complaints that previous meetings this year between Native Nations and the United States were restricted to only those tribes that are recognized by the BIA. »** COWASUCK GATHERING *** The Cowasuck Band held a traditional gathering on the weekend of October 21-22 at the Manfredi Farm in Westerly, Rhode Island. The theme of the gathering was traditional living and skHls. Wetues (wigwams) were constructed on the site to demonstrate building techniques. Several of the youth used these structures during the gathering. A cooking fire pit was prepared for the communal cooking that was provided throughout the weekend. Many traditional foods were prepared using smoked fish, venison, game birds, several types of squash, beans, corn, wild rice, berries, and nuts. Craft and skills demonstrations showed open fire cooking, fire starting, rope making, stone pipe work, pipe stem making, wooden Drumming, singing and dancing was held each night around our social fire that was setup within the camp site. Much to Tom's (Thorndike & Bea M'Sadoques) surprise we honored him with a special POW WOW style . birthday song. During the gathering we had several guests that came from the Pequot and Narragansett Nations. They were welcomed and joined in our celebrations of feasting and singing. We give a special thank you to Bonnie, Rich, and the whole Manfredi family for making us welcome to use their beautiful farm for our gathering. **» STEVE LAURENT HONORED *** Several tribal groups met at the Abenaki Trading Post in Intervale, New Hampshire on October 30th. The Dawnland AUiance, Cowasuck Band, New Hampshire Inter-tribal Association and other Abenaki People gathered to honor and assist Abenaki elder Steve Laurent to close up the Trading Post facilities for winter. Much of the work centered on repairs of the traditional structures and the winterizing of the other buildings. We feasted and sang in honor of Steve during breaks in our work. We all enjoyed the beautiful fall weather and the friendship of one another. We parted with promises to work together in the future. *** FOOD PANTRY - ON THE MOVE *** The Franklin Food Pantry continues to function in spite of many difficult operating problems. The Pantry was originally operated from the basement of the Franklin Senior Center. Last year the Town of Franklin got funding to refurbish the center with a grant that had conditions that the Pantry would be relocated in the new facilities. �ALNOBAK NEWS - SEPTEMBER-DECEMBER 1994 - VOLUME 94 ISSUE 5 - PAGE 3 As a result the Pantry was forced to move and temporarily share a bank owned vacant buildingr with a local Baptist Church. This shared arrangement worked fine for about a year but the church found a permanent home and the Pantry was left alone. America. It should be noted that our Band also donated $1,500 to the Franklin Youth Center Project this year. q The original schedule for the repairs called for completion in early 1994. The deadline for the opening has been continuously delayed on a month to month basis throughout the year. The bank grew weary of the delays and finally asked that the Pantry vacate the building by November 6th. The Alnobak Women's Circles met on November 12th and December 3rd. A moon lodge has been setup for ceremonial purposes in Franklin. The women have found that the lodge is large enough for meeting with the other Women's Circles of the region. So far the Massachusetts, Rhode Island and Connecticut groups have met this Fall. A comprehensive program of women's medicine and spirituality is being developed and shared between the groups. Future meetings will be held on Saturdays on the new moon. With no where to go we got several of our Band people together with their trucks and vans to pack and move the food and equipment. Arrangements were made for temporary storage for everything until we could develop an emergency operating plan. During our packing a gentleman who saw our moving efforts, asked us what was the matter with the Pantry. When we explained our problem to him he immediately gave us $500 to rent a storage trailer. As a result of his fantastic gift we have rented a trailer and the St. Mary’s Church has allowed us to set it up on their property. The Pantry will continue to distribute food, food gift certificates, and aid through the holidays. The Paumtry hours will be Thursdays 6:30 - 7:30 pm., Fridays 9:00-10:30 am., and Saturdays 9:00-10:30 am. We hope to be in the renovated Town Senior Center by the first of the year. All requests for food, clothing, or other assistance should be directed through COW ASS North America until the Center is back in operation. Donations of food, clothing, money, and volunteer help should also be directed through us, contact Linda Pouliot for details. For those that do not know about our community services projects, the Franklin Food Pantry is actively supported by our Band. Several of the Pantry Board officers and volunteers are Abenaki People from our Band. The Pantry has grown to be one of our major community assistance projects from which we provide our personal support and the resources of COWASS North WOMEN'S CIRCLES »*» oQpo ^ For information please contact Linda Pouliot at (508) 528-7629. »*» WORCESTER ART MUSEUM *** An exhibit of Native American art and culture has been on display in the Worcester (Massachusetts) Art Museum since late September. Each weekend special presentations and demonstrations have been made to highlight the exhibit. Abenaki People from all Bands have been involved with the exhibit. The opening night ceremonies featured the Voice of Creation Drum which is comprised of Abenaki People from all over New England. Jeanne Brink (Missisquoi) made a presentation on basket making in October. The Iron River Singers (Abenaki Wampanoag) were the host drum on November 13th. During the November family day event on the 13th, members of the Cowasuck Band were invited to setup an educational presentation. The Band provided a display of several different styles of split ash and sweet grass baskets that covered the past 100+ years to present day works. Another feature of the display was a language and book sampling that represented literary works from the mid-1800's to the present. �ALNOBAK NEWS - SEPTEMBER-DECEMBER 1994 - VOLUME 94 ISSUE 5 - PAGE 4 In addition to the display, Paul Pouliot was invited to participate in a panel discussion and public forum on Native American issues. ♦** EDUCATIONAL PROGRAMS *** The Cowasuck Band has been involved in several educational programs at schools in Massachusetts and Rhode Island. We have been very thankful to have Sue and Gary Bliven available to provide the time that is required to put on the presentations and discussions for the children. It has been a very positive sign of the times that more and more educators are giving us the forum and opportunity to address the children in an effort to correct the misconceptions of colonial history and our Native culture. *** PUBLIC & PROFESSIONAL SUPPORT *»* The Cowasuck Band has gone public to solicit professional support in several areas. The resources and funding that are required to maintain the Band and its programs and services come from donations and the private support of individuals and organizations that agree to the importance of our efforts. At present we are actively soliciting professional assistance and grant writing in several areas: art, business management, cultural preservation, land, legal, literature, social services, and research (historical and genealogical). If you wish to join our efforts you may do so in any way by contacting us at our headquarters. To your benefit - all gifts and donations of monies, materials, equipment, food, clothing, services, and other assistance are tax deductible as allowed. We thank you for your **» COWASUCK BAND COUNCIL *** The existing Band Council and Elders have agreed through consensus to revise the Band Tribal government and establish two representative voting councils, the East and West Councils. This action was taken to of provide a more responsive form government that could take action to deal with the many timely issues and matters that are impacting the Abenaki People at this time. Past open forum tribal business meetings had to have restricted agenda due to a lack of a sufficient number of members and families. This often delayed actions and decisions or reqiiired several meetings to get a consensus. This revised type of representative government takes the burden of responsibility from a uncertain number of people and places that duty on specific representatives of the People. Overall these revisions are more administrative in nature, all People will retain their equal rights to be heard. The leadership and representation of the Cowasuck Band of Abenaki People is still based on the Council of the People which includes the collective input of the Band Officials, East Council, West Council, Elders, Regional Representatives, Committees, and COW ASS North America, Inc. At least one meeting will be held each year to hear, receive and act on the collective input of the People of the Band. The East and West Councils have seven voting members with voting determined by consensus. The voting members have a three year term of office and will be chosen by the Coiincil of the People. The Council Chief, Sub-Chief(s), Matriarch(s), Judge(s), or Elders can preside over meetings and may mediate to settle a lack of consensus. The East and West Councils will meet on a monthly basis on the first Friday of each month or as required to conduct Band business and affairs. Regional Representatives report and act for the respective East and West Councils and the Council of the People and to represent the People of their respective region. The Council Chief, Sub-Chief(s), Matriarch(s), Judge(s), Historian, Genealogist, Legal Advisor(s), Elder(s), and Regional Representatives are chosen and shall remain in their respective positions until requested to be replaced by the West and East Councils and approved by consensus of the Council of the People. �ALNOBAK NEWS - SEPTEMBER-DECEMBER 1994 - VOLUME 94 ISSUE 5 - PAGE 5 The positions of Judge, Historian, Genealogist, and Legal Advisor will be professional or committee positions that will change with our needs and may not necessarily be members of our Band. The Judges and Legal Advisors will be Native American legal experts and attorneys. The Historians and Genealogists wiU be also be chosen for their expertise and knowledge of our Band families. The East and West Sub-Chiefs will act as the traditional Band officials for these positions and will be responsible to coordinate the work performed by these individuals. The COW ASS North America, Incorporated shall have a minimum of three voting members and voting determined by a simple majority. At least one annual business meeting will be held and financial report made to the Council of the People. The Elders Council, which includes all members over 60, shall be convened when their collective wisdom is required to give input, guidance, and direction to the People. All other standing (Newsletter, Gatherings, Social, Cultural, Educational, Land, Fund Raising, Legal, Recognition) and other committees will be established and convened as required or requested by the East and West Councils. *»* BAND RECOGNITION *»» The Cowasuck Band East and West Councils have agreed to proceed with federal recognition through the U.S. Bureau of Indian Affairs (BIA). A standing committee was established in the East and West to work on the filing process and details. Overall, this will take a considerable amount of money and time. Most importantly, we need everyone's cooperation, input, and support on this effort. Please take note - the tribal rolls and records are being reviewed to determine the active members of the Band. Unfortunately, this is required because there is no one unified Abenaki nation or set of records to work with. We realize that over time some people may have gotten listed on more than one set of records. This action is being taken to make our best effort to clean up our rolls so that there are a minimum of duplicate entries. If there is a number next to your name on the address label of this newsletter you and your family are considered members of this Band. If you ARE (and no number is shown), or ARE NOT a member (and a number is shown), or if you wish to be REMOVED, or ADDED to our records, please notify us immediately at the address above. We will confirm your notification in writing so that there is no mis-understanding or other record keeping error. At this time we are also requesting all members to submit aU family oral traditions, stories, pictures, and any other information that illustrates your family's native background. For example, interview family elders for stories of the past, family meetings, places (lived, hunted, or fished at), or other sources of family history. Make copies of records, Bible entries, pictures, birth certificates, and any other documents that can be found and forward them to us. Even the smallest or seemingly minor bit of history may play a significant part in our recognition efforts. If you have any comments or concerns about this recognition process and its impact on you please contact us immediately. A A A A A ^ *** ODANAK BED & BREAKFAST INN *** The O'Bomsawin’s have opened a bead and breakfast inn on Waban-aki street in the Odanak Reserve. The inn is called Ndaldna Ngwol Nosis (The Land Where We Dream). It is a single family home with two bedrooms and plenty of floor space for sleeping bag accommodations. The primary purpose of the inn was to provide additional overflow space for the many people that stay with Donna and Rick. Rick plans on also using it for youth training programs that require �ALNOBAK NEWS - SEPTEMBER-DECEMBER 1994 - VOLUME 94 ISSUE 5 - PAGE 6 staying overnight. The inn will also allow for a limited number to people to stay within Odanak without having to find other accommodations which are many miles away. In response to our strong Band support of the people of Odanak, all Cowasuck Band members will be given reduced rates when staying at the inn. Telephone (514) 5686468. We thank the O’Bomsawin's and wish them good luck and success with the inn. *** DONNA O'BOMSAWIN - DIRECTOR *** Donna O'Bomsawin has accepted the position as Health and Safety Director of the Odanak Reserve. She takes charge of this responsibility in December. We pray for her strong women's medicine. group, and Ogawinno Youth Drum is in need of your support. We are seeking financial contributions to aid in acquiring a lodge (building facility) where the youth have a place for meetings and cultural gatherings. The lodge will grow into a place where people of all ages are welcome to share in teaching and learning of tradition values and historical facts. Our aim is to reintegrate our heritage with today’s lifestyles. We feel it is important to us, the youth, to reclaim and rebuild our dying culture with the help of those that have kept it alive within themselves. We would appreciate a donation of $20 or any other amount to help us achieve our goals. All contributions can be sent to the Ogawinno Society c/o and payable to Rick O’Bomsawin, 2029 Tolba, Odanak, PQ, Canada JOG IHO, telephone number (514) 568-0869. The Ogawinno Society would like to thank you in advance for your support. »** ODANAK YOUTH ♦** During the July gathering at Odanak the Cowasuck Band gifted the traditional people of Odanak with a drum. Since that time the youth of Odanak have formed a strong drum and singing group called the Ogawinno Society (The Sleeping Ones Bear). The youth are planning an Elder-Youth Christmas party in December. Gifts will be given to the young children of the village and the elders will be feasted. *** CRAFT STORE *** Next time you go to Odanak make sure to drop in at the Ndakina (The Land Where Our Children Grow) Craft shop of the O’Bomsawin’s. It is also on Waban-aki street. Telephone (514) 568-6468. *»* OGAWINNO SOCIETY SPEAKS Kway, Kway - Nidoba, The Ogawinno Society, a non-profit youth Oliwni, Oliwni - Speaker for the Youth Rick O’Bomsawin. *** ABENAKI LANGUAGE BOOKS *** The first volume of the Day Dictionary (Abenaki to English) is available from Canada at a cost of $28. For details and updates on the availability of Volume 1 and Volume 2 (English to Abenaki) please us. The 1884 Abenaki & English Dialogues book of Joseph Laurent has been reprinted. A master of the original work was created and cleaned up so that clear and legible copies could be mass reproduced. This book is best used in its context as a grammar guide in conjunction with the other language tapes and dictionaries. The book, which is over 200 pages in length is an invaluable source of information that assists you in the overall language learning process. The COW ASS North America Tribal Store has a limited number of paper back copies available at $20 each. �ALNOBAK NEWS - SEPTEMBER-DECEMBER 1994 - VOLUME 94 ISSUE 5 - PAGE 7 *** TRIBAL STORE **» pictures. The tribal store has a excellent selection of Abenaki books and Native art-work for sale. The proceeds from these go to the artisans or cover the some of our operating expenses to purchase other books and educational materials. Our position has been to promote and support Native authors, artisans, and projects. Many historical pieces of art are illustrated, most of which are in color. Overall this is a good additional to any Native American reference library. All inquires and orders should be forwarded to COWASS North America at 160 Dailey Drive, Franklin, MA 02038-2951, telephone (508) 528-7629. The Wabanaki’s of Maine & the Maritimes = $28 Western Abenaki by C. CoUoway = $18 Alnohaodwa Abenaki Language Book & Tape by J. Brink & G. Day = $13 Aunt Sarah by Trudy Parker (signed) = $40 Mp.tallac & Prince of Darkness (2 book set) by Alice Noyes = $28 Abenaki & English Dialogues by Joseph Laurent (reprint of 1884 book) = $20 **♦ BOOK REVIEWS *** We have been visiting the major book stores in the Boston area over the last year. The number of Native Americaui books and materials that are becoming available are overwhelming. More and more stores are dedicating large sections to Native American studies and history. One recent visit found over 500 different books in stock. The following book is an excellent example of the high quality large format illustrated reference books that are being published. This one is of specific interest because there is a significant effort to cover the Nations and People of the North East and New England. The Narragansett and Wampanoag People are highlighted, including contemporary commentary, interviews, and 500 Nations. An Illustrate History of North American Indians Alvin M. Josephy, Jr. Alfred A. Knopf, Inc., 1994 Hardcover, 468 Pages - Price $50 ISBN 0-679-42930-1 757 *** WEST WINDS *** } Many people in the American Indian community have been talking about the new energy that seems to be growing across this continent. The energy shows itself as a renewed interest in traditional and spiritual ways. For me to look back over the last 30 years I am amazed at the differences in our Indian community. The present number of pow wows, socials, and people following the traditional way was unimaginable to me years ago. I always hoped and prayed this would happen, but it's almost unbelievable to the degree it has! Now many people are talking about a destiny or purpose for all of this. I think there must be some reason why our tradition is coming back along with our interest in both spiritual and alcohol free ways. Perhaps things have gotten so bad that we have no choice but to find ways to heal. The healing we all long for includes the planet, our human kind, our Abenaki Nation, and the Cowasuck Band. When I talk to traditional elders about this healing and the needs of our children and the future, I am reminded of the power of circles. The circle symbolizes unity. We need to be together not just in body but also in energy. When I think about why we lost so much in the past - land, water, children, everything - I realize that we had become a divided people. Over the years we have argued. * �ALNOBAK NEWS - SEPTEMBER-DECEMBER 1994 - VOLUME 94 ISSUE 5 - PAGE 8 backbit, and in other ways promoted disunity mainly to serve egos and self interest. I feel, and I have been told by traditional elders, that we do not have the time for this anymore. We send our condolences to Gary and Tammi Nance who lost their two children Misty Marie and Kevin Wayne in an auto accident on November 5th. We send our prayers to them. I support our Band's decision to request federal recognition. This might be a way of solidifying our families and our unity. We need to help each other through the process. It is important to keep in mind that tribal and band politics is family politics - sometimes we are so close and involved with each other we forget to look at the overall picture and see the good. That is why I started with a reminder of how far we have come. Wayne Pease, who has been raising wild turkeys for our elders to hunt, has lost 17 birds to a mountain lion. The lions here have been coming down out of the forest to the low lands. There have been many sightings and reports of live stock and animals killed. Last year a woman was killed by a Hon on a jogging trail in the town of Cool (California), not more than 30 miles away from Placerville. If we want the healing of ourselves, our Band, and families, and even this continent and planet, we have to start somewhere. I think we need to focus on the unity and circles by starting to support what is good. We do not have time to play negative games if we want to do this. We need to work together or we probably will not keep what we still have. I hope this letter helps give a little "pep" talk to us all. There are so many good things going on I am just amaized when I hear people putting down others, back biting, or trying to create problems. We have plenty of problems people! Let's get together our energy, unify and start solving them in unity. Most important, lets focus on what is good and help it to grow. I would be happy to hear from anyone. I teach social work and anthropology at Heritage College on the Yakima Indian Nation in Washington State. I am regularly in contact with our Band members out here and back east. There is a lot of good going on now for us as Abenaki People and I feel we can support each other and continue to do more! We do have some good news, Ray Pease went to Nimbus Dam and picked-up 1,200 pounds King Salmon. They were split up to all local families and other Native Americans. We have also finished our first food drive for needy families of the West Coast, our next food drive will be a longer one to help more families. We are stiU trying to raise money to buy a drum. Bob Pease and Larry Robinson have been going on Sunday and Wednesday nights for inter-tribal drum practice. Here is a poem by Barbara A. Nickles: "A Tear" A tear falls down his face, for things this earth can not replace. Once he stood on mountains high, when eagles soared the clear blue sky. It was his place, it gave him birth, It was his home, his mother earth. His days were peace, his place he won. He worshipped life and father sun. Paul Tamburro Now his spirit soars, where eagles fly as he watches from a smog fUled sky. A tear falls down his face, for things on earth we can not replace. *** WEST COAST FAMILIES SPEAK ♦** Adio - Recording Secretary Larry Robinson The families of the West Coast - Cowasuck Band have some good and bad news. �ALNOBAK NEWS - SEPTEMBER-DECEMBER 1994 - VOLUME 94 ISSUE 5 - PAGE 9 *** NATIVE WORDS *** "My Ancestors" by Bonnie Manfredi They lived in love and harmony and prayed for, the best for their family. They worked and laughed and received great peace in their hearts. They weren't dumb but oh so smart. They were simple, happy and free, little things meant a lot you see. May the Blessing’s Be - Ed, Where Eagles Fly ^ Roll your own cigarettes to help you stop smoking tobacco. <-<-<-<1 ounce 1 ounce 1/4 ounce 1/4 ounce 1/4 ounce Smoking Mix ->->->-> Red Clover Tops Colts Foot Thyme Rosemary Yerba Santa, or Comphrey, or Horehound, or Slippery Elm (Mullein may also be used) Lavender Flowers They sang, they danced and they gave thanks for everything. Everyday had meaning, every summer, every spring. 1/4 ounce They came close, so close to extermination. But to give up, NEVER, because they prayed for me, "The Seventh Generation." *** COW ASS NORTH AMERICA *** I Give Thanks to Them, Red Basket Thank you to those that have contributed to the tribal organization. +++ Current Tribal Wish List +++ **» MEDICINE BAG *** This issue we decided to address the issue of tobacco use and smoking. Often we are asked about sacred tobacco mixes and blends. The following comments and smoking recommendations come from our dear friend and spiritual advisor, Ed Where Eagles Fly; Smoking is the special and holy act of giving honor to CREATOR, given to man as a tool of prayer by The Great White Buffalo Calf Woman. When man abuses tobacco, CREATOR is forgotten. Enjoyment meant for CREATOR is taken by man for the pleasure of SELF. The result of taking from the CREATOR is HABIT. If we can change OUR ATTITUDE it will break it's hold on us, as two thoughts cannot be thought at the same time. Give to CREATOR, what is meant for Creator. Food for the Food Pantry. Copier (high volume). Office supplies and copy paper. Native American art. Portable electric generator. Outdoor sound system & speakers. VAN (in running condition). For those that want to make contributions of money or equipment, please direct them to COW ASS North America, 160 Dailey Drive, Franklin, MA 02038. Since we are a non profit organization contributions are tax deductible as applicable. *** ABENAKI WORDS SAY THAT IN ABENAKI Ida ni Alnobaiwi "Time in Words” "Seasons of the Year" Spring Summer Fall Winter Siguan Niben Taguogo Pebon �ALNOBAK NEWS - SEPTEMBER-DECEMBER 1994 - VOLUME 94 ISSUE 5 - PAGE 10 The Lakota contact is Lisa High Wolf, Healthy Start Program, P.O. Box 427, Pine Ridge, SD 57770, telephone number (800) 395-7137. "Days of the Week" Sunday Monday Tuesday Wednesday Thursday Friday Saturday Sanda Kizsanda Nisda alokan Nseda alokan Jaw da alokan Skawatukwikisgad Kadawsanda The Odanak contacts are Donna or Rick O'Bomsawin, 2029 Tolba, Odanak, PQ, Canada JOG IHO, telephone number (514) 568-0869. For more information auid a list of addresses on Native self-help programs contact Jackee Allen at P.O. Box 139, Ironia, NJ 07845, telephone number (201) 584-8817 (after 8PM). "Months of the Year" January February March April May June July August September October November December Alamikos Piaodagos Mozokas Sogalikas Kikas Nakkahigas Temaskikos Temezowas Skamonkas Penibagos Mzatanos Pebonkas For all correspondence with her - please send a self addressed envelop and return postage. Additional postage stamps and money donations are greatly appreciated so that other mailings can be supported. *** 1995 ABENAKI GATHERINGS »** »♦* WEST COAST LIBRARY *** The west coast library continues to be expanded. Any Native American subject book, tape, or other contribution (drum, money, food, or craft materials) will be welcomed and they can be sent directly to Doris Nickles, P.O. Box 2044, PlacerviUe, CA 95667. *** NATIVE SUPPORT **» June 3-4 COWASS Spring Gathering Franklin, Massachusetts (508) 528-7629 Please continue to write letters to anyone and everyone in state and federal government to request the release of Leonard Peltier. He continues to need our help since it may require the help for all of us to set him free. \ The Cowasuck Band (COWASS North America) has sent shipments of Christmas gifts to the People of Odanak and the Lakota Healthy Start Program at Pine Ridge. Both groups can use any help (gifts, money, food, supplies, etc.) that you can provide. o O /V- July 1-4 Odanak Abenaki Gathering Odanak, Quebec, Canada (508) 528-7629 or (514) 568-0869 ~>' »** NATIVE HELP PROGRAMS *** The following Abenaki gathering and events are being proposed for 1995. We are requesting your support, attendance, and assistance to make these upcoming events pleasurable and successful. A A A July 29-30 COWASS Summer Gathering Massachusetts - Location & Details TBA (508) 528-7629 September 23-24 Manville Settlers Day Manville Rod & Gun Club Manville, RI (401) 769-0699 - Jack Howland October 14-15 COWASS Harvest Gathering Franklin, Massachusetts (508) 528-7629 I �ALNOBAK NEWS - SEPTEMBER-DECEMBER 1994 - VOLUME 94 ISSUE 5 - PAGE 11 »»» LET US EAT & DRINK **♦ Micida ta Gadosmida! The following recipe is from Dale Carson, Abenaki author of Native New England Cooking. Indian Recipes for the Modern Kitchen. Native American cooking was often a matter of available foods as dictated by location €uid time of year. Vegetable dishes of all sorts were common fare. The following is a good example of using what ever is at hand or in our day and age the use of "left-overs." <-<-<-< Indian Vegetables >->->-> 4 2 3 1 1 1 1 1 1 1 1 1 1/2 1/4 Strips of Bacon Large Onions, Sliced Cups Sliced Green, Yellow, Summer or other Squash Cup Cubed Eggplant Cup Cut Green Beans Cup Whole Baby Carrots or Quartered & Split Carrots Bell Pepper (Red or Green) Sliced Pound Mushrooms (Small Whole or Sliced) Can U2-16 ounce) or equivalent Tomato Sauce Can (16 ounce equivalent or more) Red Kidney Beans Can (16 ounce equivalent or more) Chick Peas Pound Ground Meat (Beef, Buffalo, Venison, Pork, etc.) (Any combination of meat to suit your taste) Cup Rice (Wild Types Preferred) Cup Molasses Parsley, Garlic Salt, Sage, Marjoram, Thyme, and Chili Powder Serves 12 This dish is best cooked out-side over an open fire in a very large skiUet, but it can be just as successful cooked inside on your stove. You can vary the recipe each time by using what you have available. The only vegetable I would not recommend is beets. Some vegetables should be par-boded. Corn is a great addition. Saute the bacon, remove and save. Saute the onions in the bacon fat, add peppers, mushrooms, and other vegetable and meat and cook for 5 minutes. Before adding the rest of the ingredients, season with parsley, garlic salt, sage, marjoram, thyme, and chili powder. Now add the balance of the ingredients and saute about 15 minutes. This dish is delicious when served with a green salad, corn bread, and apple sauce, Indian style. SPEAKER SPEAKS *** I have received a lot of questions in regard to "what have you been doing" or "where have you been?" Well, my family and I have been going all over New England participating in a wide variety of Native American events, most have not been on the usual POW WOW circuit. As you can see in the previous stories our Band has been very active in traditional gatherings as well as educational and social service activities. Help and assistance is our way of life - my hand has been out in peace to all that want to accept it. There is no more time to be spent on negative issues. Our lives are too short to worry about things that do not really matter. It is better to make a clear path ahead and into the light than to beat the bush in the dark frustration of anger and desperation to level all that surrounds you. We pray for our family members that are lost in the dark, we pray that they wiQ someday join us - we will continue to walk the true path. Paul Poiiliot �^OWASSVORTH AMERICA, INC. 160 DAILEY DRIVE franklin, MA 02038-2951 address CORRECTION & FORWARD REQUESTED NON-PROFIT ORG. U. 8. POSTAGE PAID FRANKUN, MA 02038 PERMIT 146 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Abenaki Description An account of the resource Traditional Abenaki territory encompasses what is now New Hampshire and Vermont, as well as parts of western Maine, western Massachusetts, and Quebec. The Abenaki people comprise numerous bands and communities. In the United States, at this time, none of those groups is federally recognized. The Canadian government formally recognizes two reserves, at Odanak (St. Francis) and Wolinak (Becancour). 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 Aln8bak News (Sept-Dec 1994) Creator An entity primarily responsible for making the resource Pouliot, Paul W. Date A point or period of time associated with an event in the lifecycle of the resource 1994-09, 1994-10, 1994-11, 1994-12 Contributor An entity responsible for making contributions to the resource Paul and Denise Pouliot Grace Dietz, UNH Class of 2017 Rights Information about rights held in and over the resource Paul and Denise Pouliot. Used with permission. Language A language of the resource English Date Created Date of creation of the resource. May 9, 2017 Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource pdf