Text
"Volume 98 /
April - Maty - June / SogaliUas - Kikas - Nakkahigas 1998
2
COmlUCK
PEof’LE
CO"WASS ^ortk Americ^^'^^v^^R^pBo:fe5^^, Franklin,
02038
Am*
SogaJikas
- ^gar
Killas
FiaJ Planter'llfoniffM I
•ahigas *■
in^s - 1991
Gathering
p2 t§^8 an^August 15-16,^Js98*
New Harapshire
fFal
Jew
ikim,
Spring
In Spring
Summer
In Summer
Nil
Nih.ent
Council &
Meetings - 1998
BoJawazm
lera
pr^^ipg weather conditic
f'
r^Lip
axoi
Council meetings £
Sunday of the month frd
^therings
and feober 10-11*
iampsnire
issachuset
1:00 to 8:00 p.m.
^fiese ar
^therings, n^^rmal pow
fndor trading
done during
I wow c^c^iyjties <
iping arra^ements must be
itb^Mmdg■i»!y^t (508) 528-7629 for
made in advaric
informaticTn’
det^l^
•iMar
:ond
lanville
: Manville, Rhode Island
The followina is a t®tative schedule for the |
remain'cTer ir'liiyy! bifctember 13, October 11, | [ This is a public French
tl*^nd
N(«aemb^5&^a£iae^^to«^3^toter-vNfl»jQrmal4 hSMifa
<mg*V^ltaral
summeiimeetinas.
I planned^ Dur people are
?resentation and our Red Hawk ^D)pfifP^|ll be
Me^ership meetings wi|U^h§I
event.
For dirwions? and
Sat^Hr as the Women’s Q^^^ffurday
ict us at (508) 528-7029. '
informatior
:00 p.m. Thesd^e open work
B
(rentham Arts and Cultural Festiv^
; for all members.
October 3-4 1998
Tor 19£
Wrenthaialfe^te SchgaltdfrRoute 1A)
llowinc
Th
12.6&(
July
tOsetts
am.
and Del
if 19.
^vent that is
Call in advance to confirm meeting dates and
being sponsored by the Town of Wrentham. The
details. (5C
special focus of the event will be centered on the
lives and ways of the colonial settler^'Bfekjiative
people of New England in the 1600'^mThe
.s Circle
weekend is not planned as a formal pow woi^Art
and cultural demonstrations, singing, and dan^g
Tly Women's Circle will continue to meet on the
SSurday d^est to the new Moon of each month
will be held each day.
frSn 10:C^»m. to 2:00 p.m. or later. Some
mebtings ^Hbe held during gathering events as
We are inviting 12 Native American atjisans »d
wemAtteng|Kce is limited, please call for meeting
crafters to participate. They will be Ijequi^p to
demonstrate their work to the publir^tero the
infn^MP#^ contact Linda Pouliot at our tribal
event.
headquarters.
AlnSkak News© 98-2 April - May - Jtuie / Sogalikas - Kikas - Nakkakigas 1998 Page-2
Our Red Hawk Drum will be the host singers for
the Native American portion of the event. All
native dancers are invited to help educate through
their participation. Dancers will be provided meals
and travel expenses for each day. Historically
accurate dress is being asked for all participants.
For details, directions, and information contact us
at (508) 528-7629.
1998 Sckedule of Activities
17
19
25”
*?*
DECEMBER
DECEMBER
DECEMBER
DECEMBER
FFP DISTRIBUTION
WOMEN’S CIRCLE
HOLIDAY
FFP INVENTORY
^ **
JANUARY
HOLIDAY
FFP
FRANKLIN FOOD PANTRY
WEEKEND HOLIDAY
DATE TO BE DETERMINED
DRUM ACTIVITY
TRIBAL COUNCIL MEETING
**
*?•
D
MEETING
The following is a full schedule of Band activities
that are planned for the remainder of the year:
3-4”
1-5
9
11
12
16
19 D
25
25
JULY
JULY
JULY
JULY
JULY
JULY
JULY
JULY
JULY
HOLIDAY
ODANAK GATHERING
FFP MEETING
1st SUMMER GATHERING
1st SUMMER GATHERING
FFP DISTRIBUTION
J. LINCOLN WEDDING - CT
WOMEN’S CIRCLE
HIGHWAY CLEANING
8 D
13
15
16
20
22
22 D
22
AUGUST
AUGUST
AUGUST
AUGUST
AUGUST
AUGUST
AUGUST
AUGUST
DRUM PRACTICE
FFP MEETING
2nd SUMMER GATHERING
2nd SUMMER GATHERING
FFP DISTRIBUTION
WOMEN’S CIRCLE
DRUM PRACTICE
HIGHWAY CLEANING
y**
10
13
13 '
17
19 D
20 D
26
27
SEPTEMBER
SEPTEMBER
SEPTEMBER
SEPTEMBER
SEPTEMBER
SEPTEMBER
SEPTEMBER
SEPTEMBER
SEPTEMBER
HOLIDAY
FFP MEETING
HIGHWAY CLEANING
COUNCIL MEETING
■FFP DISTRIBUTION
MANNVILLE EVENT
MANNVILLE EVENT
1st FALL GATHERING
1st FALL GATHERING
3 D
4 D
8
10
11
11
12”
15
17
17
OCTOBER
OCTOBER
OCTOBER
OCTOBER
OCTOBER
OCTOBER
OCTOBER
OCTOBER
OCTOBER
OCTOBER
WRENTHAM EVENT
WRENTHAM EVENT
FFP MEETING
2nd FALL GATHERING
2nd FALL GATHERING
COUNCIL MEETING
HOLIDAY
FFP DISTRIBUTION
WOMEN’S CIRCLE
HIGHWAY CLEANING
8
11
12
19
21
26
NOVEMBER
NOVEMBER
NOVEMBER
NOVEMBER
NOVEMBER
NOVEMBER
COUNCIL MEETING
HOLIDAY
FFP MEETING
FFP DISTRIBUTION
WOMEN’S CIRCLE
HOLIDAY
10
13
DECEMBER
DECEMBER
FFP MEETING
COUNCIL MEETING
Native ^(^rds By: Ed Wk ere Eagles Fly
Living can simply be respecting all creation.
Life is incomplete, without tools to work with.
By respecting the tools we use, they will give us good and
lasting service. 3/29/97.
It’s so easy to send our love and caring, out into space. It
moves with the speed of thought.
It’s also so easy to bring love and caring in from space, also
with the speed of thought. 3/23/97.
Prayers
One of our young men was very seriously injured
in an automobile accident early this year. Matthew
Dutilly “Little Bear” ended up with many broken
bones; the worst of which was a broken neck.
Please continue to keep Matt in your prayers - that
the Creator may help and heal him.
Please remember in our prayers our other family
members that need the healing powers of the
Creator - Shannon Mickies, Harry Bears, Ed Where Eagles Fly and our other unnamed
relations that you know.
AlnSLai: News© 98-2 April - May - June / Sogalikas - Ktkas - NakUakigas 1998 Page-3
Spring Gatkering Report
Trikal Actions anJ. Government
The Spring Gathering was held at Mt. Sunapee,
New Hampshire on the weekend of June 13 & 14.
The gathering site was moved from Massachusetts
to this location in an effort to get close to our lands
which are on the other side of Mt. Sunapee.
^ Communications
The facilities were by far the best that we have had
for any of our events. We had the full use of the
ski lodge building at the park. Indoor eating
facilities and restrooms were a nice touch
compared to our previous fieid events.
The weekend was dampened by the heavy rains
that hit the entire area. Many records of 6 to 12
inches of rain were measured. Although we were
able to start the gathering outside on Saturday
morning we were soon forced to go inside for the
remainder of the weekend.
We were pleased to see so many AbenakiPennacook people from all over N’dakina.
Through our prayers and the healing ways of the
Creator, Matt “Little Bear” was able to come to the
gathering - the Creator has heard our prayers.
Our Red Hawk Drum sang Wabanaki songs
throughout the weekend.
A Women’s Circle and Men’s discussion group
were held on Friday evening. All participants at
the gathering were invited. A general Tribal
Council Meeting was held on Sunday morning.
We welcomed all the other Abenaki group
members to attend and speak during our meeting.
Communal evening feasts and breakfasts were
A new FAX and computer line were recently
installed for improved communication access.
Please note the following telephone numbers:
Cowass North America &
Band Headquarters
FAX
Franklin Food Pantry
(508) 528-7629
(508) 528-7874
(508) 528-3115
Our new E-MAIL address is at:
cowasuck@norfolk-county.com
Missing MemLers
No new members are missing (moved - address
unknown) during this iast report period.
^ Family Researck Project
We continue to receive family information and oral
family stories from many of our families. You are
encouraged to continue your own family research
for records, pictures, stories, and oral traditions.
All information should be submitted to tribal
headquarters at COWASS North America, P.O.
Box 554, Franklin, MA 02038.
TriLal identification Cards
The new tribal card and renewal system has been
implemented. The process has been extremely
slow because many family records and addresses
need to be updated at the same time. Tribal
letters are being issued to all citizens and
members in the event that they do not want to go
through the process of getting identification cards.
We are placing less importance on the issuance of
the new cards. It is more important to update our
records and to expand family history information.
Notice: At this time we are reviewing ail family records.
Many need to be updated and some family groups will be
requested to submit additional records to remain on the
tribal rolls. Please consider this notice as an advanced
warning to check your family records and to be prepared.
Featkers
We have been receiving submittals to process
eagle feather requests from our members. These
AlnStak News© 98-2 April - May - June / SogaliUas - Kikas - Nakkakigas 1998 Pa^e-4
requests for eagle and other bird feathers or parts
require a tribal statement about your Indian status
and religious use of the items requested. These
requests have been the subject of controversy
since many non-BIA tribal people have been
denied feathers. To develop a common group
effort we will be submitting a tribal request for
eagle and hawk feathers and parts.
Please
contact our tribal
headquarters as soon as
possible if you are interested in this matter.
native community. It also provided an opportunity for the
native groups to get copies of written documentation,
correspondence, and policy statements that they had given
to the state for the meeting.
>■ Editorial - Massackusetts Commission on
Indian Affairs -
One of the more oppressive matters revealed is that the
Commission is applying a policy that they only represent
individuals that are members of tribal groups that they
recognize as “indigenous” to Massachusetts as opposed to
those that are “resident” in the state. For the record, the
original legislation that created the Commission was written
to represent all residents of Indian descent.
The last position of the Massachusetts Commission on Indian
Affairs expired on October 1997 and after the Director
passed-on last year his position was not filled. This situation
became a matter of concern to many native groups.
Eventually enough attention was raised about the matter and
a meeting was held at the State House in Boston on March
12, 1998. This was supposed to be a forum for us to voice
our concerns about the makeup and conduct of the past
Commission.
The groups that attended were very opinionated and very few
good words were said about the past Commission. However,
it became obvious during the meeting that the state officials
had little interest in our issues, we were only being allowed to
vocalize a little. In the end, prorhises were made by the past
Commission to meet with the native community to work out
the problems. In reality the real agreements were already
being made between the past Commissioners and the state.
No follow up meeting would ever be held in spite of written
and verbal requests to meet. We were right back into same
way the Commission has been operating for the past twenty
years.
In response to the growingly vocal native community, the past
Commission did however respond to state officials.
Correspondence before and after the meeting produced
questionable actions between the state and the past
Commissioners. By their own actions, they recommended to
re-appoint themselves. In the end the state did what they
were asked to do and the past appointments were re
instated.
It was obvious that the Commissioners and the state officials
were embarrassed by the public attention that they were
receiving. For so many years the activities, or lack of them,
have been kept out of view from the native community and
the state. The Commission wanted the problem to go away they did not want to show the state how divided we are as a
people.
The
concerns of the native community about the
Commission were not important to the state. Their attitude
was to let our “hang-around-the-fort Indians” deal with Indian
problems - keep them in line and quiet or we will stop funding
the Commission.
In spite of the poor results and aftermath of the meeting
some valuable information and experience was gained out of
this exercise of “white politics.” We found out how divisive
the state and the Commissioners are when dealing with the
Their closed door meetings, discriminative policies, failure to
report to the state and the native community, lack of
representation, and limited involvement with the greater
native community were only the most obvious problems that
were openly observed. As the facts were disclosed about the
Commission activities, operations, and bylaws our greater
concerns were brought to light.
The key issues are “members of indigenous tribal groups
that they recognize” versus “residents of Indian descent.”
The current interpretation only allows representation on the
Commission by their defined “indigenous” people.
Furthermore, the Commission believes that this is limited to
Wampanoag or Nipmuc people. The foundation of this starts
with the Indian Enfranchisement laws written in the 1800's
and is further supported by a poorly worded executive order
of 1976 that they helped to write. Based on the flawed use
and interpretation of these pieces of legislation, all other New
England groups including BIA tribes are not considered
“indigenous” to the state.
For the Massachusetts Abenaki to be recognized for
representation as individuals or as a tribal group we were told
that we will have to prove who we are in the same formal way
that we would with the BIA. The Commission is currently
using a discriminatory double standard where several nonBIA Nipmuc and Wampanoag groups are given the same
recognition as if they are fully recognized and functioning BIA
tribal governments.
In the support of this idea, the Commission submitted
documents to state officials in which they reported that the
Abenaki in Massachusetts are non-native people or are
native social groups without tribal status. They claim that
they got this information from the Vermont Abenaki Nation
(which is also not formally recognized by the BIA or Vermont).
This was a contemptible effort by certain interested parties to
create a conflict situation between the Vermont Abenaki of
Missisquoi and the Massachusetts Cowasuck Abenaki. This
was a clear effort to interfere with Abenaki politics and our
collective sovereignty as a People. By recognizing only the
Vermont Abenaki and to force the Cowasuck to be
subservient to them shifts the Abenaki influence out of
Massachusetts. Using their “indigenous” policy the “residenf
Abenaki become Vermont Abenaki with no status.
The Abenaki People of all groups should be aware that
certain Commissioners have been playing garnes with us to
keep the Missisquoi, Cowasuck, and Mazipskwik in constant
conflict. Remember it was only a few years ago that the
Abenaki People had representation on the Comrtiission. At
that time our representative had dual membership with the
AlnStak Hews© 98-2 April - May - June / SogaUlzas - Kihas - NaUkahtgas 1998 Page-5
Missisquoi and Cowasuck. Now the Commission would like
everyone forget this fact and work to keep us a divided and
un-represented people.
It appears that the state and Indian Commission, using the
opinions of other non-BIA and adversarial tribal interests
inside and outside of the state, have made the determination
that other Indian groups of the same status are not Indian
groups at all. This is a nice bit of protectionism for the groups
making these determinations.
Furthermore, the Commission by-laws specify that groups
that claim to be Indian organizations must be run by Indians
with birth certificates that state that they are born as an
American Indian or otherwise have tribal membership within
a recognized group (such as Wampanoag, Nipmuc, or other
BIA tribe).
Take notice - by this standard all Massachusetts based inter
tribal and native groups that are being led by Abenaki or
members of other un-recognized tribal affiliations are not
considered Indian groups by the existing Commission
operating by-laws.
Our Council has been reviewing many documents related to
Canadian and New England Indian matters and believe that
the ongoing actions by the Commission are well beyond their
authority - morally as native people and legally as state
appointed representatives.
It was particularly interesting to review the transcripts from
the federal land claim trial of the Mashpee Wampanoag.
Considering the ugly legal assault that they had to endure
and their poor defense of their own native existence, you
might think that they would understand the pains of other
Wabanaki native groups that are trying to reassert their
presence in their ancient homelands.
Instead of helping other native governments, some of the
Commissioners are using these same “white” legal assault
tactics against other natives.
It appears that key
Commissioners are now making themselves judges over
other people, like us, that claim native ancestry. The Abenaki
face ongoing blatant racial discrimination because we are
being identified as “white-Indians” or “darkies" of French
ancestry.
Many of our family trees now go back 15 generations, to the
1590's. For us to have to respond to “trashy” comments
about knowing our ancestors or' “blood" is an insult.
Considering the source, many of these same people have
limited family records or are basing their entire native
ancestry on one generation of “oral tradition.” We know who
we are, but we wonder if they are as prepared or willing to
bare themselves to us for inspection as they demand of us.
Can every stone throwing critic document true and real
Indian ancestry or are they going to show you a government
created tribal card?
As one state legislator remarked, “...it will be hard to change
anything to do with Indian issues in this state because of the
concerns for casinos and land claims that could be raised...”
To look into the future, there will be no additional Indian
groups recognized in Massachusetts for some time to come,
if ever again - and that will be assured by other native
peoples.
If blood quantum does not finish the us off - then native
against native fighting for money or the last bit of recognition
will end the struggle of survival that started in the 1400's.
Over the time of history, the BIA nor any Indian commission
has ever helped native people or protected our rights.
There has been far too much negative energy spent in the
native circle recently. Too much effort has been wasted to
chase state and federal recognition and gambling. Why do
we bother? The politicians only want us dead and buried
once and forever. Do you really believe that they will allow a
native group in Massachusetts to set up a gambling
enterprise that would impact their own efforts?
Native Nations across the country are trading their
sovereignty for state gambling compacts. Later these same
compacts are being used to cut into the action or set the
stage to tax them or take away other rights. Look how well
the Gay Head Wampanoag and the Narragansett have been
doing. One door after another are being slammed in their
faces by the government.
There will be a point of decision for the Cowasuck Band as to
how far and to what extreme compromise of native principle
we go to get our recognition within the native community and
governments of the dominant society.
Are they really reacting to their beliefs that we are not Indians
or are the roots of their behavior hidden in other protectionist
agendas? The success and size of our Band are a concern
to other adversarial native groups for many obvious reasons.
Our Band has been getting more and more organized over
the last several years. We are making a positive impact on
the native and non-native community around us. Our social
services and cultural efforts can not be ignored.
What we should be doing is uniting alt the Wabanaki splinter
and rival groups to assert our rights as People of the First
Nation. I call to all Abenaki, Pennacook, and Wabanaki
people of all groups, regardless of any political issues, to
work cooperatively together. If we all unite as one we will be
the one largest Native Nations of the eastern United States
and Canada. The time has come for us to put aside our
political differences and personal agendas.
In the past ten years we have done more to bring back our
culture, language, songs, traditions, and ceremonies than
most groups have done in thirty years or more. It should be
noted, we have done this without federal and state money
handouts.
Native People have become the organ-grinder’s monkey,
dancing on the end of a chain with a tin-cup in our hand
begging for money that we will never benefit from. What a
sad picture of history we have become. Native people
bashing other natives with the same twisted piety of a
missionary beating the savage so that the white man on the
inside can be released for salvation.
Recent improved access to historical records has allowed us
to document our family histories and native existence as
people of the First Nation. Establishing the documentation
for federal recognition is difficult but not impossible at this
time.
The code of silence, denial of one another’s existence, and
the “we are more Indian than you” attitudes among native
people must stop. Traditional people of the First Nations
AlnSbak^News© 98-2 April - May - June / Scfgalikas - Kikas - Nakkaki'gas 1998 Pa^e-6
must unite and work together in peace and harmony.
The path for our Band is clear we are not going to slow down,
we are here for the long run so our adversaries better be
prepared for the run or get out of the way.
As for the Commission on Indian Affairs - who needs them hang around “Fort Boston” and stay out of N’dakina and off
the Native paths of our Ancestors.
N’al8gom8mek! - All My Relations! I have spoken,
Paul Pouliot.
>• Massackusetts Legislative Activities
Our Band has and will continue to propose
legislation to change the Indian Commission. Our
proposal would increase the membership from
seven commissioners to nine or more so that ali
organized tribai groups that are “residenf in the
state can be assured a commissioner position.
The proposal would also assure a position for
each Massachusetts “residenf tribal group that is
on record as an existing group or one which is a
current petitioner for recognition.
^ Rkode Island Legislative Activities
The vital “birth” records legislation that was
proposed and filed by Bob Nordin, our Rhode
Island Clan Sub-Chief, has passed through the
Rhode Island State House of Representatives and
Senate. The bill now is awaiting the governor’s
signature.
To the surprise of everyone, consensus was
reached on the repatriation of the native remains.
Recommendations were made and approved in
regard to the individuals that would be most
appropriate to handle the
remains and the
repatriation process.
The overail repatriation
process was approved by all the attendees.
^ Sargent Museum
A meeting was held in Concord, New Hampshire
on March 19th to discuss upcoming archaeology
events for the year. It was decided to establish
October as Archaeology Month.
As details
become available we will determine to what extent
we will be involved in the support of the museum
activities.
Federal & State Corporate Status
This year marks the fifth year that Cowass North
America has been incorporated. Our non-profit
status in Massachusetts, Maine, New Hampshire,
Rhode island, and California have been formally
granted and updated and the IRS approved our
continuing status as a public charitable 501 (c) 3
organization.
Tribal members that were born in Rhode Island
should contact our tribal headquarters for
additional information if they are interested in
correcting their records to show a racial
designation of Native American Indian.
Repatriation Activities
The Sargent Museum held a meeting in
Manchester, New Hampshire on March 28th to
discuss repatriation activities. Representatives
from the Vermont Missisquoi, Mazipskwik, the New
Hampshire Abenaki groups, and our Band met
with Wes Stinson of Sargent Museum, Gary
Humes, NH State Archaeologist, and David Smith,
Historian and Pennacook researcher.
This was the first meeting in over four years for
most of the Abenaki groups that were present. It
was good to see our Vermont and New Hampshire
relations after such a long and difficult period of
political unrest that occurred among us.
Indian Maiden Monument
Pawtucket Falls - Merrimack River
Our Red Hawk Drum was honored to sing on May
2nd for a fund raising event for the “Indian Maiden”
monument. The proposed monument will honor all
Native American Indian women.
For our
participation we received an award certificate from
the Massachusetts State Parks.
AlnStak News© 98-2 April - May - Jtane / SogaliUas - Kikas - Makkahigas 1998 Page-7
Project Aids Event
Our Red Hawk Drum was honored to sing on June
7th for the Rhode Island Project Aids “Walk for
Life” fund raising event. The 10 mile walk in
Providence was one of many similar walks that
were held nationwide.
Two Sisters Pow
Our Red Hawk Drum was invited as the guest
drum for the Two Sisters Pow Wow in Lowell, MA
on June 27 & 28th. This was the second year that
we have participated in this family gathering. The
Walking Bear drum, led by Al Caron, was the host.
We had a lot of fun at this event because the two
drums complement one another - they as
traditional southern and we as north-eastern style
singers.
activities. We apologize to our northern relations
for our inability to see them this year.
Boston Gloke
The Boston Globe, through reporter Robert Smith,
has been following and meeting with us for many
months.
He has previously written about our
Franklin Food Pantry and the activities that we do
to support our community and the region. Most
recently, he spent two days with us at Mt. Sunapee
and on our land in Goshen.
Our spring gathering and involvement in New
Hampshire resulted in a very complimentary article
in the June 21st edition of the New Hampshire
section of the Boston Sunday Globe.
WbrJ.S from a Warrior: By R.D.Pouliot
Most of our singing was based on Abenaki songs
that we composed this year. We also
demonstrated the use of a water drum and splitash slap rattle for old traditional Wabanki songs.
When Native people say that they are “Traditional” and
desire to live the way our ancestors had, they do not mean in
tepees or birch bark wigwams, iiving off food they hunted or
fished for. The term “Traditional” denotes a mind set, a
spiritual and moral way of living.
July 4tk Festivities
Native people have always been “Community” oriented. A
“Community” is a group of people living in close proximity to
each other, each looking out for the welfare and well being of
each member of the community. In simple words, in a true
community there should be no one without subsistence; food,
shelter and clothing. Too often in “Communities” today, the
“Homeless” are arrested. Individuals without the means to
support themselves are ignored and ostracized from their
communities.
On June 30 Franklin held their “Volunteer
Appreciation Night.” At the event they announced
that our Franklin Food Pantry would be honored in
the Franklin 4th of July Parade.
To show community appreciation for the work we
do for the town, the Red Devils, a 1950's car club,
and Garelick Farms made a donation to us in the
amount of $1000. We were also given honorary
“keys to the city.”
For the July 4th parade they had a float made for
us so that we would receive public recognition
during the celebration. Our tribal council, pantry
directors, and volunteers rode the float through the
festivities.
Wahanaki Confederation &
Odanak Gatkerin^
The Wabanaki Confederation called for a meeting
at Odanak from June 20 to 27th and the Odanak
gathering was held on the July 4th weekend. Due
to our personal work schedules, local gathering
and fund raising activities that started on June 12
and ended on the July 4th weekend, our tribal
council was not able to attend any of the Canadian
“Traditional” First Nations people desire to end this type of
prejudice and ignorance. How difficult is it to share with
those who are less fortunate? True wealth has nothing to do
with “How much or how little money a person has.” A person
is “Rich” or “Poor” depending upon how they choose to live
their lives. What do they do or not do for their fellow “Human
Beings.”
“Traditional” First Nations people will not turn you away if you
are without. They will offer you shelter, food, drink, and
friendship. At one time “AH” First Nations people were
“Traditional!!” Something happened to a few of us. We
forgot our “Oral Tradition,” our way of living and wanted to be
“Rich.”
I am always amazed and appalled at how some First Nations
people treat each other. Go to any intertribal meeting, you
will hear individuals telling others, “You’re not Indian” or “I’m
a real Indian.” Many people are said to be “Weekend
Warriors” meaning that they work and live in the “White
World” the rest of the week. Peoples egos and “Pride” have
gotten control of them. Our biggest area of racism and
oppression is Red man against Red man.
1. We are not “Tribes” we are “Nations.” A Tribe” is a
derogatory term to weaken one’s position when
Aln8l>afe News© .98-2 April - May - June / SogaJikas - Kikas - Nakkakigas 1998 Pa^e-8
negotiating land claims, sovereignty and rights.
2. Blood quantum; a term used by governments to provide
iegality for the genocide and extermination of First Nation
people.
3. Reservation: a plot of land “reserved” for First Nations
people by a government that “We” did not vote for or
elect. We live in/on our “Territories.” Hitler used the ideal
of “Resen/ations” as the basis of the concentration camps
during the Holocaust in Europe.
Forget your “Egos” and “Personal Agendas” live your lives as
True First Nations People!!!
When you pass on to the Spirit World, you will looked u[5on
and remembered for what you did to your fellow Natives, Not
for how much money you had, or how much “Power” you
think you had!!!
Do not buy a sweat lodge!!
Do not buy a name!!
Do not buy the right to be called a “Pipe Carrier!!”
Learn your culture. Do not buy it from some make believe
“Medicine Person” who has only been an “Indian” for a few
years.
Learn your language.
Learn your ceremonies.
Be who you really are.
Alaj.
Finding
V2 Teaspoon
'A Teaspoon
1 Teaspoon
Dill seed, ground.
Pepper.
Cayenne pepper.
Va. -Vi Cup
To Taste
Corn oil (for frying).
Salt (Ziwan).
Steam the Quahogs in the water in a covered pot
until they open. Note: If you can not get fresh
Quahogs try canned minced clams and save the
liquid for the broth part of the recipe. Drain the
liquid broth and save it. Remove the Quahog meat
from the shells and chop it in to fine pieces. Place
the chopped meat in to a bowl and add 1 cup of
the broth and add the other ingredients (except
the corn oil). Mix until the batter is uniform. Heat
the corn oil in a large griddle or pan. Drop the
batter mix by tablespoons into the hot oil. The
fritters should be about 1 V2 inch in diameter. Fry
quickly and flip until the fritter is golden brown all
around.
O Serve Hot - Salt to taste.
Roots
For those of you that are looking for genealogy
resource materials we suggest the use of the
Internet. Many new sources of genealogy records
are now available.
One very good Abenaki
website is NE-DO-BA.com, this site contains many
records from Odanak and Becancour.
Let Us Eat & DrinU - MiciJa ta Gadosmida
uakog Fritters
The Quahog is a hard - thick shelled American clam
named in the Algonquin language by the Narraganset
People. The Quahog is probably best known for its
shells which have been prized by our People. The
deeply colored blue-purple and white shells have been
used to make wampum beads for generations.
Basic Recipe 2 Dozen
2-3 Cups
2 Cups
1
Quahogs, live in shell, cleaned.
Water - boiling.
Cornmeal, finely ground.
Egg, well beaten.
1 Tablespoon Wood ashes (optional)
1 Tablespoon Coltsfoot ashes (optional)
or other spices such as
History - Cooking Askes
Native Americans used and mixed ashes with many
foods. Wood ashes of cedar, juniper, maple, and
hickory were used for flavorings and additives. Ashes
also have chemical properties which help prepare some
foods and add trace minerals that improve the food.
When you gather the ashes make sure you get clean
white or gray ash without coals, tars or other residues
from the fire. Native people burned dried Coltsfoot
leaves to add to many foods as a salt substitute. Note,
not all species of Coltsfoot produce ashes with salts.
You will have to try what you get to check its flavoring.
Native Words By: Ed Wkere Eagles Fly
How of age are we?, when we come of age! 1/12/97.
In a canoe of love, we can be run into many storms upon the
waters of life. 3/6/97.
AlnSliak News© 98-2 April - May - June / Sogalihas - Kikas - Nakkakigas 1998 Pa^e-9
Medicine Ba^ - Nehizon Mnoda
-*«•«! Coltsfoot
Coltsfoot, Tussilago farfara, Compositae, has
several common names - Coughwort, Horse’s
hoof, Bull’s foot. Foal’s foot. Ginger root. Native
Americans called it the Son-before-father, because
of its flowers before leaves growth habit. It was
naturalized in North America and grows from Nova
Scotia to West Virginia.
It grows almost
everywhere, but prefers hard, bare, waste ground,
and clay soils.
the pulmonary system. The expectorant, soothing,
and healing actions have made it recognized as a
cough remedy. In particular, the juice is effective
as a chest and lung expectorant for troublesome
coughs, asthma, and whooping cough.
The solvents used for medicine are water for
decoctions and diluted alcohol for tinctures. To
make a tea, steep 1 teaspoon of the leaves in 1
cup of boiling water for Vz hour. Drink Vz cupful,
hot or cold, at bed time, or a mouthful three times
a day. For external use, bruised or hot water
steeped leaves can be applied to the chest for the
relief of fevers. Coltsfoot contains zinc which has
anti-inflammatory properties which are useful when
applied to open wounds, boils, abscesses, and
skin irritations.
Native peoples smoked dried Coltsfoot leaves and
used it in herbal smoking mixtures with Mullein to
relief coughing. Coltsfoot was also made into
cough syrups and a medicinal candy for children
known as Coltsfoot Rock.
The flowers, stems, and young leaves are also
good as cooked vegetables. Native Americans
burned dried Coltsfoot leaves for its ashes which
were added to stews for its salt content. However,
it is believed that this was the Sweet or Western
Coltsfoot, Petasites speciosa, and not the more
recognized Tussilago farfara.
Glossary of terms used:
Coltsfoot is a low growing succulent perennial with
a growth height of 9 inches. The flower stems are
scaly and pinkish-purple in color.
The bright
yellow one inch diameter daisy-like flowers appear
before the leaves. The seeds that follow are
covered by tufts of silky, white hairs.
As the flowers wither in March, the leaves appear.
They are smooth green leaves 5 to 8 inches long,
hoof shaped, with a white and cottony underside.
The stem is covered with a loose cottony down.
The whole plant is used for medicine, especially
the leaves. The leaves should be picked when
mature, collect the root after the leaves are full,
and the flowers as soon as they are open. All
three can be dried for later use.
The medicine action is as an emollient, demulcent,
expectorant, slight tonic, and pectoral. Therefore,
it is primarily used for the relief of congestion of
Decoction - as an extract of a substance obtained by boiling.
Distillation - as an extraction of the pure essence of a
substance by a process of evaporation and condensation.
Infusion - a dilute liquid extract resulting from the steeping of
a substance in water.
Tincture - a solution, usually in alcohol, of a medical
substance.
Cautionaiy Note - Everyone has different reactions, allergies,
or sensitivities to foods, herbs, plants, mushrooms,
medicines, etc. Always test your reaction to a new item by
minimal contact or very small dose. Do not attempt to use
any herbal medicine without first being assured that you can
use it safely. Remember, it took generations of our ancestors
to find out which herbs and plants were good for them. In the
same way we must re-learn and gain our own personal
experience to which things are to our benefit.
Native
By: Ed Wkere Eagles Fly
When we look for Kchi Niwaskw every day, from
ordinary to extraordinary things happen to our spirit.
3/28/97.
Spirit works unconditionally, while we are pre-occupied
with the feast at hand. 2/7/97.
AlnStak News© 98-2 April - May - June / SogaliUaS - Kikas - Nakkakigas 1998 Pa^e-10
Animal Tracks - Porcupine - K8gw
Porcupine hair - KSgwipiaso
Quiii - K8wi / Quill work - LBwiagigan
The Porcupine, Erethizon dorsatum, is a rodent
that is found in the coniferous forest areas of
Canada to Aiaska, down into western United
States, New Engiand, New York, Pennsylvania,
northern Michigan and Wisconsin. For the most
part, porcupines are tree dwelling in nature but
they can be found foraging in field settings.
Porcupines usualiy weight between 7 to 15 pounds
with some recorded exceptions up to forty pounds.
pebbly textured pad surface. The front feet have
only four toes as opposed to the five on the rear.
The front feet have long naiis which are also
visible in tracks, the rear nails are somewhat
shorter and may not show as well. The front track
is approximately 2 % inches long by 1 Vz inches
wide and the rear is 3 inches long by 1 % inches
wide, all of these measures may vary by 14 inch.
When tracking you are looking for an indirectregistering diagonal walking pattern. The front foot
is placed and the rear foot steps next to or slightly
ahead of the front. The short legs and wide body
makes its gait little more than a waddle with a
stride of 6 to 10 inches and a straddle or trail width
of 8 to 9 inches.
Porcupines urinate and defecate wherever they
are, except that accumulations of scat will pile up
near dens. Winter tracking identification is made
easy, since they urinate as they please their trail
will be occasionally marked by a yellow streak in
the snow. The urine is very strong pine or
turpentine smelling.
The porcupine is best known for its defensive
barbed quills that number in the thousands on its
back and tail. It is a slow moving animai that is
difficuit to excite. When confronted it can curi up
and bristle like a “live-pincushion.” The defensive
quills of the porcupine have microscopic barbs on
the outer ends. If it is touched or attacked the tail
flips up and the sharp quilis readiiy come ioose
from the skin. They can not throw their quiiis - this
is a popular misconception. The quiii barbs are
shaped such that they work deeper into the flesh
and can be fatal if the quilis work their way into the
organ cavity of the predator. Successfui predators
attack the belly area of the porcupine which is
relatively quill free.
Their diet is primariiy vegetarian in nature, most
often conifer bark and foliage, such as hemlock
which is preferred. Seasonaliy they aiso eat other
plants and the cambium of white pine, larch,
spruce, and fir. In the winter they may also feed
on the bark of the birch, oak, mapie, popuiar, and
beech.
The porcupine’s front and rear foot both have palm
and heel pads that merge together to form a single
Porcupine browse on sugar maple, white oak,
hemlock and occasionally apple, aspen, and black
birch trees. In the spring it will browse on the new
buds of the sugar maple. In the fall it feeds on
white oak acorns. They nip the branch ends off of
the trees so look under the trees for signs of these
nipped ends under trees. In the case of the
hemlock, look for a stunted tree, they will often
feed on the same tree for years until the tree starts
to suffer from the de-barking and branch nipping.
Porcupine prefer ledges with holes for denning but
will den up in any hole they find. Any permanent
den is close to their food source. In winter they
seldom go far from the den.
Porcupine scat depends on their seasonal diet. In
winter it is fibrous due to the bark. Typical scat is
pellet shaped similar to deer but they are more
AlnSfeak News© 98-2 April - May - June / Sogalikas - Kikas - Nakkakigas 1998 Page-11
fibrous and have a stronger pine-like scent.
The porcupine was an easy food source to our
people. Its slow ways made it easy to capture.
The soft under-belly allowed for reasonable access
to its meat. Beyond this obvious food source it
also played an important part in our culture.
Prior to bead work our people used quill work to
decorate our clothing and other items such as
birch bark containers. The quills were cleaned,
colored, and cut to suit the pattern of the
decoration. The ends of each quill piece were
folded under to conceal the ends and the sewing
used to hold it in place.
Native Words By: Ed Wkere Eagles Fly
You may not have even wanted to say Thank You Creator,
but you just said it. The subtle power of the written word.
1/24/97.
Communication, even just by being present sends a silent but
visual message always. 1/24/97.
COWASS Nortk America
Adopt-A-Higkway Program
The first highway cleaning of Route 1-495 of the
year was on April 25. Although we had a small
group, we were able to collect over 70 bags of
trash and other large objects.
We were
disappointed that many people that said that they
would help did not show up. This left the burden of
the work on the few that lived up to their promises.
The tentative schedule for the remainder of the
year will be as follows: July 25, August 22,
September 13, and October 17.
used for educational and ceremonial purposes, will
be made from ash that was grown in this region.
This project will take at least 3 months to complete
but we hope to add these to our cultural center by
this Fall.
^ Contrikutions
As a result of the extreme rains that hit our Spring
gathering we suffered a major financial loss. The
funds that we raise at this event support nearly all
of our band activities. Until we recover we will be
limiting some of our expenses and may curtail
some program schedules for this year.
As a reminder to all of our readers, the Band and
nearly all of our activities are funded by
contributions. Without your continued support we
can not keep many of our projects going.
The Band is operated by COWASS North
America. Any donations given to us are tax
deductible as allowed by IRS regulations.
COWASS North America and the Franklin Food
Pantry are IRS 501 (c)3 non-profit charitable
organizations. Contributors will be acknowledged
and given yearly donation statements.
Native Words By: Ed Wk ere Eagles Fly
Love is like a ladder, each step we take must bare fruit before
we can take another step. 3/6/97.
Words flow into us and out of us like water. 3/6/97.
Franklin Food Pantry - Native Self-Flelp
This schedule is subject to the weather and road
conditions contact Tribal Headquarters at (508)
528-7629 for updates and details.
We are always looking for more tribal members to
volunteer to help on distribution day.
The
distribution is on the third Thursday of each month
from 5-8 p.m. in our Pantry, which is located at 80
West Central Street in Franklin, Massachusetts Hope to see you there.
^ Reference Likrary & Cidtural Center
Say Tkat In Akenaki - Ida ni Alnohaiwi
A traditional water drum and split-ash “slap-rattle”
were been completed and added to our cultural
center. The Red Hawk Drum has used them
during musical presentations to demonstrate old
Wabanki songs and dances.
Language lessons and Abenaki singing and drum
practice are being held on a regular basis during
meetings and workshops - call for details.
A
traditional
bow
maker was
recently
commissioned to research and make an Abenaki
bow and some arrows. The bow, which will be
‘To have” and ‘To be” are not auxiliary verbs.
To be
To Have
Aimek
WajSnomek
I am well
N’olidbamalsi
AlnStak News© 98-2 April - May - June / Sogalikas - KiUas - Nakkahigas 1998 Pa^e-12
To be well
WIidbamalsimek
I am sick
To be sick
N’madamalsi
Madamalsimek
I am hungry
To be hungry
N’kadopi
Kadopimek
I am thirsty
To drink
N’kadosmi
Kadosmimek
I am cold
To be cold
N’kwaskwaji
Kwaskwajimek
I am hot
To be hot
N’kezabzi
Kezabzimek
To bring (animate)
To bring (inanimate)
PazwSmek
Padozik
To take care of something
(animate)
NanawalmSmek
To take care of something
(inanimate)
Nanawaldomzik
To like or reside
Wigimek
Would you like to meet that
girl?
Kwigi ba wanaskawS
na nSkskwa?
I met her last summer.
Kizi n’wanaskawSb.
I had met her quite a while
ago.
Wait for me!
N8wat na n’anakawSb.
Askawii!
Listen to me.
Tbestawikw.
Sometimes you do not listen
to me.
Sawi nda k’bestawiba.
Ask them if they would like
to come in.
Nadodmawa chaga
w’kadi pal8n spiwi
niona.
Let’s go and visit there.
N’n8dodaida taka.
Follow me.
N’nossokawikw.
Let’s take a puff on the
pipe.
Wikwalap8da
wdam8gan.
Let’s light it first.
Pla chegasa.
will be mailed in early October so get your
submittals to us by mid-September. Remember Please notify us when you move.
AlnSkak News© Comments
Our last newsletter marked the first time that we
had it printed on a press as opposed to photo
copied. We will continue to print in the future so
that we can use more event pictures.
Please submit articles, pictures, stories that you
can share with your tribal family. The next issue
Book Reviews - “Tke Emkattled Nortkeast”
This is an important work that has been over
shadowed by the recent books which emphasize
the Vermont Abenaki. Morrison takes a deeper
look at the overall Abenaki, French, and English
relations and how we were impacted by
colonization. He shows that the Abenaki adapted
to the post-contact world in order to secure our
lives. Many previous beliefs about us are revised
and we emerge not as passive reactors to
powerful Euramerican aggressors, but as active
participants in the history of our region.
The book was published in 1984 but is still
available from Barnes & Noble Books.
The Embattled Northeast.
‘The Elusive Ideal of Alliance in AbenakiEuramerican Relations”,
Kenneth M. Morrison,
University of California Press, 1984, 250+pages,
ISBN 0-520-05126-2 (hardcover)
List Price $52.50 / B&N Price $36.75
History - Akenaki Governance
The stereotypical tribal governments that have
been identified for most Native peoples nations
were not believed to be widely practiced nor
accepted by the Abenaki. The majority of the
Abenaki were semi-nomadic family groups. The
need for any hierarchy of leadership or
government was minimally needed. Relationships
between grandparents kept the clans together as
small bands. The small band size allowed for the
maximum mobility, group protection, and
survivability for our people. We were able to live
within small areas that were in a state of flux from
inter-tribal and colonial warfare, the ravages of
AlnStais News© 98-2 April - May - June / Sogalikas - Kikas - Nakkakigas 1998 Page-13
disease, and colonial land settlement.
Our
relatively light skin complexion and ability to
communicate in Algonquin, English, and French
allowed us to inter-marry and acculturate to avoid
extinction.
Trading, treaties, and land takings that were made
with the bands were mostly meaningless to us as
a people. The colonial settlers and governments
thought that they were making agreements with
“regional” governments when in fact they were only
dealing with transitory family groups.
If you a interested in more about the Abenaki and
our government relations with the colonial French
and English you should read the book that is being
featured in this issue.
Native ^fords By: Ed WLere Eagles Fly
Truth is such a individual thing, that each person in a crowd
will tell us a different account of the same happening. 3/6/97.
It’s easier to say no than yes, and it’s harder to say, yes than
no. 1/28/97.
Traditional Life
A book of traditional practices and ways has been
started. A written text is being developed so that
oral traditions are documented for future
generations. Articles, stories, historical records,
and other reference materials have been complied
in this effort. Ceremonial sections have been
started for marriage, mourning, funerals, burials,
and pipe ceremonies. Sections have also been
setup for wearing apparel and clothing. Stories,
prayers, songs, and the wampum belt stories will
be a special section dedicated to long term oral
traditions.
Speaker Speaks
More and more I have learned the hard way that
tolerance and understanding in the Indian world is
disappearing.
There are too many sharped
tongued people that are quick to back bite and
tear a person or other group to pieces.
If you help someone or are kind to them, they are
suspicious of your motives.
Our Band has
provided assistance to numerous native groups
throughout the country. In almost every case we
we never get a thank you or other friendly word for
our consideration.
“Mr. Pouliot, we received the food and supplies,
but next time send money instead.” What hps
happened to us as people? Have we too become
a people that believes in “entitlemenf as way of
life? You owe me! I demand it - it’s my right to
get it for nothing!
This year, I have made over 30 open offers to
native groups in the region to provide assistance to
anyone in need. Not one response of any kind
has ever been returned. Again, the code of
silence and denial is used as a defense
mechanism.
When our Band started to work on our recognition
I was told that I would soon see that neighboring
Indians seeking or already federally recognized
would become silent towards us. The first rule of
membership in this BIA club is based on the denial
of others.
When I talk about this type of behavior, I am told
that it is the native way. What native way, what
tradition are we talking about?
Your help is not welcome. Next Time Send Money!
Maybe what we should all do is to make Native
America into one huge entertainment and
gambling industry. Native Amprica' Incorporated,
gambling, entertainment, cererhonies, hPritage,
and traditions bought, sold, and traded freely on
the open market. Many native people have gone
so far from the path that it probably will not matter
to them anyway so long as they receive their
“entitlemenf payments.
Those of you that are familiar with the writings of
Medicine Story should think hard about what he
has said.
All people were given “original
instructions” from the Creator. The instructions are
not some formal or written religion. They are a
way of life - to love and respect one another and
the world we live in. We as Native People should
be more aware of these instructions of life and
shouid live them more like our ancestors did.
N’al8gom8mek! - All My Relations!
I have spoken, Paul Pouliot - Sag8mo and speaker
for the Cowasuck People.
AlnStak News©
COWASS North America, Inc.
P.O. Box 554
Franklin, MA 02038-0554
NON-PROFIT
- V
U.S. POSTAGE PAID
FRANKLIN, MA 02038
PERMIT 146
ADDRESS SERVICE REQUESTED
AlnSLak News© - Volume 98 / Issue 2
April - May - June - 1998
- tlXCJO^
April - Maty - June / SogaliUas - Kikas - Nakkahigas 1998
2
COmlUCK
PEof’LE
CO"WASS ^ortk Americ^^'^^v^^R^pBo:fe5^^, Franklin,
02038
Am*
SogaJikas
- ^gar
Killas
FiaJ Planter'llfoniffM I
•ahigas *■
in^s - 1991
Gathering
p2 t§^8 an^August 15-16,^Js98*
New Harapshire
fFal
Jew
ikim,
Spring
In Spring
Summer
In Summer
Nil
Nih.ent
Council &
Meetings - 1998
BoJawazm
lera
pr^^ipg weather conditic
f'
r^Lip
axoi
Council meetings £
Sunday of the month frd
^therings
and feober 10-11*
iampsnire
issachuset
1:00 to 8:00 p.m.
^fiese ar
^therings, n^^rmal pow
fndor trading
done during
I wow c^c^iyjties <
iping arra^ements must be
itb^Mmdg■i»!y^t (508) 528-7629 for
made in advaric
informaticTn’
det^l^
•iMar
:ond
lanville
: Manville, Rhode Island
The followina is a t®tative schedule for the |
remain'cTer ir'liiyy! bifctember 13, October 11, | [ This is a public French
tl*^nd
N(«aemb^5&^a£iae^^to«^3^toter-vNfl»jQrmal4 hSMifa
<mg*V^ltaral
summeiimeetinas.
I planned^ Dur people are
?resentation and our Red Hawk ^D)pfifP^|ll be
Me^ership meetings wi|U^h§I
event.
For dirwions? and
Sat^Hr as the Women’s Q^^^ffurday
ict us at (508) 528-7029. '
informatior
:00 p.m. Thesd^e open work
B
(rentham Arts and Cultural Festiv^
; for all members.
October 3-4 1998
Tor 19£
Wrenthaialfe^te SchgaltdfrRoute 1A)
llowinc
Th
12.6&(
July
tOsetts
am.
and Del
if 19.
^vent that is
Call in advance to confirm meeting dates and
being sponsored by the Town of Wrentham. The
details. (5C
special focus of the event will be centered on the
lives and ways of the colonial settler^'Bfekjiative
people of New England in the 1600'^mThe
.s Circle
weekend is not planned as a formal pow woi^Art
and cultural demonstrations, singing, and dan^g
Tly Women's Circle will continue to meet on the
SSurday d^est to the new Moon of each month
will be held each day.
frSn 10:C^»m. to 2:00 p.m. or later. Some
mebtings ^Hbe held during gathering events as
We are inviting 12 Native American atjisans »d
wemAtteng|Kce is limited, please call for meeting
crafters to participate. They will be Ijequi^p to
demonstrate their work to the publir^tero the
infn^MP#^ contact Linda Pouliot at our tribal
event.
headquarters.
AlnSkak News© 98-2 April - May - Jtuie / Sogalikas - Kikas - Nakkakigas 1998 Page-2
Our Red Hawk Drum will be the host singers for
the Native American portion of the event. All
native dancers are invited to help educate through
their participation. Dancers will be provided meals
and travel expenses for each day. Historically
accurate dress is being asked for all participants.
For details, directions, and information contact us
at (508) 528-7629.
1998 Sckedule of Activities
17
19
25”
*?*
DECEMBER
DECEMBER
DECEMBER
DECEMBER
FFP DISTRIBUTION
WOMEN’S CIRCLE
HOLIDAY
FFP INVENTORY
^ **
JANUARY
HOLIDAY
FFP
FRANKLIN FOOD PANTRY
WEEKEND HOLIDAY
DATE TO BE DETERMINED
DRUM ACTIVITY
TRIBAL COUNCIL MEETING
**
*?•
D
MEETING
The following is a full schedule of Band activities
that are planned for the remainder of the year:
3-4”
1-5
9
11
12
16
19 D
25
25
JULY
JULY
JULY
JULY
JULY
JULY
JULY
JULY
JULY
HOLIDAY
ODANAK GATHERING
FFP MEETING
1st SUMMER GATHERING
1st SUMMER GATHERING
FFP DISTRIBUTION
J. LINCOLN WEDDING - CT
WOMEN’S CIRCLE
HIGHWAY CLEANING
8 D
13
15
16
20
22
22 D
22
AUGUST
AUGUST
AUGUST
AUGUST
AUGUST
AUGUST
AUGUST
AUGUST
DRUM PRACTICE
FFP MEETING
2nd SUMMER GATHERING
2nd SUMMER GATHERING
FFP DISTRIBUTION
WOMEN’S CIRCLE
DRUM PRACTICE
HIGHWAY CLEANING
y**
10
13
13 '
17
19 D
20 D
26
27
SEPTEMBER
SEPTEMBER
SEPTEMBER
SEPTEMBER
SEPTEMBER
SEPTEMBER
SEPTEMBER
SEPTEMBER
SEPTEMBER
HOLIDAY
FFP MEETING
HIGHWAY CLEANING
COUNCIL MEETING
■FFP DISTRIBUTION
MANNVILLE EVENT
MANNVILLE EVENT
1st FALL GATHERING
1st FALL GATHERING
3 D
4 D
8
10
11
11
12”
15
17
17
OCTOBER
OCTOBER
OCTOBER
OCTOBER
OCTOBER
OCTOBER
OCTOBER
OCTOBER
OCTOBER
OCTOBER
WRENTHAM EVENT
WRENTHAM EVENT
FFP MEETING
2nd FALL GATHERING
2nd FALL GATHERING
COUNCIL MEETING
HOLIDAY
FFP DISTRIBUTION
WOMEN’S CIRCLE
HIGHWAY CLEANING
8
11
12
19
21
26
NOVEMBER
NOVEMBER
NOVEMBER
NOVEMBER
NOVEMBER
NOVEMBER
COUNCIL MEETING
HOLIDAY
FFP MEETING
FFP DISTRIBUTION
WOMEN’S CIRCLE
HOLIDAY
10
13
DECEMBER
DECEMBER
FFP MEETING
COUNCIL MEETING
Native ^(^rds By: Ed Wk ere Eagles Fly
Living can simply be respecting all creation.
Life is incomplete, without tools to work with.
By respecting the tools we use, they will give us good and
lasting service. 3/29/97.
It’s so easy to send our love and caring, out into space. It
moves with the speed of thought.
It’s also so easy to bring love and caring in from space, also
with the speed of thought. 3/23/97.
Prayers
One of our young men was very seriously injured
in an automobile accident early this year. Matthew
Dutilly “Little Bear” ended up with many broken
bones; the worst of which was a broken neck.
Please continue to keep Matt in your prayers - that
the Creator may help and heal him.
Please remember in our prayers our other family
members that need the healing powers of the
Creator - Shannon Mickies, Harry Bears, Ed Where Eagles Fly and our other unnamed
relations that you know.
AlnSLai: News© 98-2 April - May - June / Sogalikas - Ktkas - NakUakigas 1998 Page-3
Spring Gatkering Report
Trikal Actions anJ. Government
The Spring Gathering was held at Mt. Sunapee,
New Hampshire on the weekend of June 13 & 14.
The gathering site was moved from Massachusetts
to this location in an effort to get close to our lands
which are on the other side of Mt. Sunapee.
^ Communications
The facilities were by far the best that we have had
for any of our events. We had the full use of the
ski lodge building at the park. Indoor eating
facilities and restrooms were a nice touch
compared to our previous fieid events.
The weekend was dampened by the heavy rains
that hit the entire area. Many records of 6 to 12
inches of rain were measured. Although we were
able to start the gathering outside on Saturday
morning we were soon forced to go inside for the
remainder of the weekend.
We were pleased to see so many AbenakiPennacook people from all over N’dakina.
Through our prayers and the healing ways of the
Creator, Matt “Little Bear” was able to come to the
gathering - the Creator has heard our prayers.
Our Red Hawk Drum sang Wabanaki songs
throughout the weekend.
A Women’s Circle and Men’s discussion group
were held on Friday evening. All participants at
the gathering were invited. A general Tribal
Council Meeting was held on Sunday morning.
We welcomed all the other Abenaki group
members to attend and speak during our meeting.
Communal evening feasts and breakfasts were
A new FAX and computer line were recently
installed for improved communication access.
Please note the following telephone numbers:
Cowass North America &
Band Headquarters
FAX
Franklin Food Pantry
(508) 528-7629
(508) 528-7874
(508) 528-3115
Our new E-MAIL address is at:
cowasuck@norfolk-county.com
Missing MemLers
No new members are missing (moved - address
unknown) during this iast report period.
^ Family Researck Project
We continue to receive family information and oral
family stories from many of our families. You are
encouraged to continue your own family research
for records, pictures, stories, and oral traditions.
All information should be submitted to tribal
headquarters at COWASS North America, P.O.
Box 554, Franklin, MA 02038.
TriLal identification Cards
The new tribal card and renewal system has been
implemented. The process has been extremely
slow because many family records and addresses
need to be updated at the same time. Tribal
letters are being issued to all citizens and
members in the event that they do not want to go
through the process of getting identification cards.
We are placing less importance on the issuance of
the new cards. It is more important to update our
records and to expand family history information.
Notice: At this time we are reviewing ail family records.
Many need to be updated and some family groups will be
requested to submit additional records to remain on the
tribal rolls. Please consider this notice as an advanced
warning to check your family records and to be prepared.
Featkers
We have been receiving submittals to process
eagle feather requests from our members. These
AlnStak News© 98-2 April - May - June / SogaliUas - Kikas - Nakkakigas 1998 Pa^e-4
requests for eagle and other bird feathers or parts
require a tribal statement about your Indian status
and religious use of the items requested. These
requests have been the subject of controversy
since many non-BIA tribal people have been
denied feathers. To develop a common group
effort we will be submitting a tribal request for
eagle and hawk feathers and parts.
Please
contact our tribal
headquarters as soon as
possible if you are interested in this matter.
native community. It also provided an opportunity for the
native groups to get copies of written documentation,
correspondence, and policy statements that they had given
to the state for the meeting.
>■ Editorial - Massackusetts Commission on
Indian Affairs -
One of the more oppressive matters revealed is that the
Commission is applying a policy that they only represent
individuals that are members of tribal groups that they
recognize as “indigenous” to Massachusetts as opposed to
those that are “resident” in the state. For the record, the
original legislation that created the Commission was written
to represent all residents of Indian descent.
The last position of the Massachusetts Commission on Indian
Affairs expired on October 1997 and after the Director
passed-on last year his position was not filled. This situation
became a matter of concern to many native groups.
Eventually enough attention was raised about the matter and
a meeting was held at the State House in Boston on March
12, 1998. This was supposed to be a forum for us to voice
our concerns about the makeup and conduct of the past
Commission.
The groups that attended were very opinionated and very few
good words were said about the past Commission. However,
it became obvious during the meeting that the state officials
had little interest in our issues, we were only being allowed to
vocalize a little. In the end, prorhises were made by the past
Commission to meet with the native community to work out
the problems. In reality the real agreements were already
being made between the past Commissioners and the state.
No follow up meeting would ever be held in spite of written
and verbal requests to meet. We were right back into same
way the Commission has been operating for the past twenty
years.
In response to the growingly vocal native community, the past
Commission did however respond to state officials.
Correspondence before and after the meeting produced
questionable actions between the state and the past
Commissioners. By their own actions, they recommended to
re-appoint themselves. In the end the state did what they
were asked to do and the past appointments were re
instated.
It was obvious that the Commissioners and the state officials
were embarrassed by the public attention that they were
receiving. For so many years the activities, or lack of them,
have been kept out of view from the native community and
the state. The Commission wanted the problem to go away they did not want to show the state how divided we are as a
people.
The
concerns of the native community about the
Commission were not important to the state. Their attitude
was to let our “hang-around-the-fort Indians” deal with Indian
problems - keep them in line and quiet or we will stop funding
the Commission.
In spite of the poor results and aftermath of the meeting
some valuable information and experience was gained out of
this exercise of “white politics.” We found out how divisive
the state and the Commissioners are when dealing with the
Their closed door meetings, discriminative policies, failure to
report to the state and the native community, lack of
representation, and limited involvement with the greater
native community were only the most obvious problems that
were openly observed. As the facts were disclosed about the
Commission activities, operations, and bylaws our greater
concerns were brought to light.
The key issues are “members of indigenous tribal groups
that they recognize” versus “residents of Indian descent.”
The current interpretation only allows representation on the
Commission by their defined “indigenous” people.
Furthermore, the Commission believes that this is limited to
Wampanoag or Nipmuc people. The foundation of this starts
with the Indian Enfranchisement laws written in the 1800's
and is further supported by a poorly worded executive order
of 1976 that they helped to write. Based on the flawed use
and interpretation of these pieces of legislation, all other New
England groups including BIA tribes are not considered
“indigenous” to the state.
For the Massachusetts Abenaki to be recognized for
representation as individuals or as a tribal group we were told
that we will have to prove who we are in the same formal way
that we would with the BIA. The Commission is currently
using a discriminatory double standard where several nonBIA Nipmuc and Wampanoag groups are given the same
recognition as if they are fully recognized and functioning BIA
tribal governments.
In the support of this idea, the Commission submitted
documents to state officials in which they reported that the
Abenaki in Massachusetts are non-native people or are
native social groups without tribal status. They claim that
they got this information from the Vermont Abenaki Nation
(which is also not formally recognized by the BIA or Vermont).
This was a contemptible effort by certain interested parties to
create a conflict situation between the Vermont Abenaki of
Missisquoi and the Massachusetts Cowasuck Abenaki. This
was a clear effort to interfere with Abenaki politics and our
collective sovereignty as a People. By recognizing only the
Vermont Abenaki and to force the Cowasuck to be
subservient to them shifts the Abenaki influence out of
Massachusetts. Using their “indigenous” policy the “residenf
Abenaki become Vermont Abenaki with no status.
The Abenaki People of all groups should be aware that
certain Commissioners have been playing garnes with us to
keep the Missisquoi, Cowasuck, and Mazipskwik in constant
conflict. Remember it was only a few years ago that the
Abenaki People had representation on the Comrtiission. At
that time our representative had dual membership with the
AlnStak Hews© 98-2 April - May - June / SogaUlzas - Kihas - NaUkahtgas 1998 Page-5
Missisquoi and Cowasuck. Now the Commission would like
everyone forget this fact and work to keep us a divided and
un-represented people.
It appears that the state and Indian Commission, using the
opinions of other non-BIA and adversarial tribal interests
inside and outside of the state, have made the determination
that other Indian groups of the same status are not Indian
groups at all. This is a nice bit of protectionism for the groups
making these determinations.
Furthermore, the Commission by-laws specify that groups
that claim to be Indian organizations must be run by Indians
with birth certificates that state that they are born as an
American Indian or otherwise have tribal membership within
a recognized group (such as Wampanoag, Nipmuc, or other
BIA tribe).
Take notice - by this standard all Massachusetts based inter
tribal and native groups that are being led by Abenaki or
members of other un-recognized tribal affiliations are not
considered Indian groups by the existing Commission
operating by-laws.
Our Council has been reviewing many documents related to
Canadian and New England Indian matters and believe that
the ongoing actions by the Commission are well beyond their
authority - morally as native people and legally as state
appointed representatives.
It was particularly interesting to review the transcripts from
the federal land claim trial of the Mashpee Wampanoag.
Considering the ugly legal assault that they had to endure
and their poor defense of their own native existence, you
might think that they would understand the pains of other
Wabanaki native groups that are trying to reassert their
presence in their ancient homelands.
Instead of helping other native governments, some of the
Commissioners are using these same “white” legal assault
tactics against other natives.
It appears that key
Commissioners are now making themselves judges over
other people, like us, that claim native ancestry. The Abenaki
face ongoing blatant racial discrimination because we are
being identified as “white-Indians” or “darkies" of French
ancestry.
Many of our family trees now go back 15 generations, to the
1590's. For us to have to respond to “trashy” comments
about knowing our ancestors or' “blood" is an insult.
Considering the source, many of these same people have
limited family records or are basing their entire native
ancestry on one generation of “oral tradition.” We know who
we are, but we wonder if they are as prepared or willing to
bare themselves to us for inspection as they demand of us.
Can every stone throwing critic document true and real
Indian ancestry or are they going to show you a government
created tribal card?
As one state legislator remarked, “...it will be hard to change
anything to do with Indian issues in this state because of the
concerns for casinos and land claims that could be raised...”
To look into the future, there will be no additional Indian
groups recognized in Massachusetts for some time to come,
if ever again - and that will be assured by other native
peoples.
If blood quantum does not finish the us off - then native
against native fighting for money or the last bit of recognition
will end the struggle of survival that started in the 1400's.
Over the time of history, the BIA nor any Indian commission
has ever helped native people or protected our rights.
There has been far too much negative energy spent in the
native circle recently. Too much effort has been wasted to
chase state and federal recognition and gambling. Why do
we bother? The politicians only want us dead and buried
once and forever. Do you really believe that they will allow a
native group in Massachusetts to set up a gambling
enterprise that would impact their own efforts?
Native Nations across the country are trading their
sovereignty for state gambling compacts. Later these same
compacts are being used to cut into the action or set the
stage to tax them or take away other rights. Look how well
the Gay Head Wampanoag and the Narragansett have been
doing. One door after another are being slammed in their
faces by the government.
There will be a point of decision for the Cowasuck Band as to
how far and to what extreme compromise of native principle
we go to get our recognition within the native community and
governments of the dominant society.
Are they really reacting to their beliefs that we are not Indians
or are the roots of their behavior hidden in other protectionist
agendas? The success and size of our Band are a concern
to other adversarial native groups for many obvious reasons.
Our Band has been getting more and more organized over
the last several years. We are making a positive impact on
the native and non-native community around us. Our social
services and cultural efforts can not be ignored.
What we should be doing is uniting alt the Wabanaki splinter
and rival groups to assert our rights as People of the First
Nation. I call to all Abenaki, Pennacook, and Wabanaki
people of all groups, regardless of any political issues, to
work cooperatively together. If we all unite as one we will be
the one largest Native Nations of the eastern United States
and Canada. The time has come for us to put aside our
political differences and personal agendas.
In the past ten years we have done more to bring back our
culture, language, songs, traditions, and ceremonies than
most groups have done in thirty years or more. It should be
noted, we have done this without federal and state money
handouts.
Native People have become the organ-grinder’s monkey,
dancing on the end of a chain with a tin-cup in our hand
begging for money that we will never benefit from. What a
sad picture of history we have become. Native people
bashing other natives with the same twisted piety of a
missionary beating the savage so that the white man on the
inside can be released for salvation.
Recent improved access to historical records has allowed us
to document our family histories and native existence as
people of the First Nation. Establishing the documentation
for federal recognition is difficult but not impossible at this
time.
The code of silence, denial of one another’s existence, and
the “we are more Indian than you” attitudes among native
people must stop. Traditional people of the First Nations
AlnSbak^News© 98-2 April - May - June / Scfgalikas - Kikas - Nakkaki'gas 1998 Pa^e-6
must unite and work together in peace and harmony.
The path for our Band is clear we are not going to slow down,
we are here for the long run so our adversaries better be
prepared for the run or get out of the way.
As for the Commission on Indian Affairs - who needs them hang around “Fort Boston” and stay out of N’dakina and off
the Native paths of our Ancestors.
N’al8gom8mek! - All My Relations! I have spoken,
Paul Pouliot.
>• Massackusetts Legislative Activities
Our Band has and will continue to propose
legislation to change the Indian Commission. Our
proposal would increase the membership from
seven commissioners to nine or more so that ali
organized tribai groups that are “residenf in the
state can be assured a commissioner position.
The proposal would also assure a position for
each Massachusetts “residenf tribal group that is
on record as an existing group or one which is a
current petitioner for recognition.
^ Rkode Island Legislative Activities
The vital “birth” records legislation that was
proposed and filed by Bob Nordin, our Rhode
Island Clan Sub-Chief, has passed through the
Rhode Island State House of Representatives and
Senate. The bill now is awaiting the governor’s
signature.
To the surprise of everyone, consensus was
reached on the repatriation of the native remains.
Recommendations were made and approved in
regard to the individuals that would be most
appropriate to handle the
remains and the
repatriation process.
The overail repatriation
process was approved by all the attendees.
^ Sargent Museum
A meeting was held in Concord, New Hampshire
on March 19th to discuss upcoming archaeology
events for the year. It was decided to establish
October as Archaeology Month.
As details
become available we will determine to what extent
we will be involved in the support of the museum
activities.
Federal & State Corporate Status
This year marks the fifth year that Cowass North
America has been incorporated. Our non-profit
status in Massachusetts, Maine, New Hampshire,
Rhode island, and California have been formally
granted and updated and the IRS approved our
continuing status as a public charitable 501 (c) 3
organization.
Tribal members that were born in Rhode Island
should contact our tribal headquarters for
additional information if they are interested in
correcting their records to show a racial
designation of Native American Indian.
Repatriation Activities
The Sargent Museum held a meeting in
Manchester, New Hampshire on March 28th to
discuss repatriation activities. Representatives
from the Vermont Missisquoi, Mazipskwik, the New
Hampshire Abenaki groups, and our Band met
with Wes Stinson of Sargent Museum, Gary
Humes, NH State Archaeologist, and David Smith,
Historian and Pennacook researcher.
This was the first meeting in over four years for
most of the Abenaki groups that were present. It
was good to see our Vermont and New Hampshire
relations after such a long and difficult period of
political unrest that occurred among us.
Indian Maiden Monument
Pawtucket Falls - Merrimack River
Our Red Hawk Drum was honored to sing on May
2nd for a fund raising event for the “Indian Maiden”
monument. The proposed monument will honor all
Native American Indian women.
For our
participation we received an award certificate from
the Massachusetts State Parks.
AlnStak News© 98-2 April - May - Jtane / SogaliUas - Kikas - Makkahigas 1998 Page-7
Project Aids Event
Our Red Hawk Drum was honored to sing on June
7th for the Rhode Island Project Aids “Walk for
Life” fund raising event. The 10 mile walk in
Providence was one of many similar walks that
were held nationwide.
Two Sisters Pow
Our Red Hawk Drum was invited as the guest
drum for the Two Sisters Pow Wow in Lowell, MA
on June 27 & 28th. This was the second year that
we have participated in this family gathering. The
Walking Bear drum, led by Al Caron, was the host.
We had a lot of fun at this event because the two
drums complement one another - they as
traditional southern and we as north-eastern style
singers.
activities. We apologize to our northern relations
for our inability to see them this year.
Boston Gloke
The Boston Globe, through reporter Robert Smith,
has been following and meeting with us for many
months.
He has previously written about our
Franklin Food Pantry and the activities that we do
to support our community and the region. Most
recently, he spent two days with us at Mt. Sunapee
and on our land in Goshen.
Our spring gathering and involvement in New
Hampshire resulted in a very complimentary article
in the June 21st edition of the New Hampshire
section of the Boston Sunday Globe.
WbrJ.S from a Warrior: By R.D.Pouliot
Most of our singing was based on Abenaki songs
that we composed this year. We also
demonstrated the use of a water drum and splitash slap rattle for old traditional Wabanki songs.
When Native people say that they are “Traditional” and
desire to live the way our ancestors had, they do not mean in
tepees or birch bark wigwams, iiving off food they hunted or
fished for. The term “Traditional” denotes a mind set, a
spiritual and moral way of living.
July 4tk Festivities
Native people have always been “Community” oriented. A
“Community” is a group of people living in close proximity to
each other, each looking out for the welfare and well being of
each member of the community. In simple words, in a true
community there should be no one without subsistence; food,
shelter and clothing. Too often in “Communities” today, the
“Homeless” are arrested. Individuals without the means to
support themselves are ignored and ostracized from their
communities.
On June 30 Franklin held their “Volunteer
Appreciation Night.” At the event they announced
that our Franklin Food Pantry would be honored in
the Franklin 4th of July Parade.
To show community appreciation for the work we
do for the town, the Red Devils, a 1950's car club,
and Garelick Farms made a donation to us in the
amount of $1000. We were also given honorary
“keys to the city.”
For the July 4th parade they had a float made for
us so that we would receive public recognition
during the celebration. Our tribal council, pantry
directors, and volunteers rode the float through the
festivities.
Wahanaki Confederation &
Odanak Gatkerin^
The Wabanaki Confederation called for a meeting
at Odanak from June 20 to 27th and the Odanak
gathering was held on the July 4th weekend. Due
to our personal work schedules, local gathering
and fund raising activities that started on June 12
and ended on the July 4th weekend, our tribal
council was not able to attend any of the Canadian
“Traditional” First Nations people desire to end this type of
prejudice and ignorance. How difficult is it to share with
those who are less fortunate? True wealth has nothing to do
with “How much or how little money a person has.” A person
is “Rich” or “Poor” depending upon how they choose to live
their lives. What do they do or not do for their fellow “Human
Beings.”
“Traditional” First Nations people will not turn you away if you
are without. They will offer you shelter, food, drink, and
friendship. At one time “AH” First Nations people were
“Traditional!!” Something happened to a few of us. We
forgot our “Oral Tradition,” our way of living and wanted to be
“Rich.”
I am always amazed and appalled at how some First Nations
people treat each other. Go to any intertribal meeting, you
will hear individuals telling others, “You’re not Indian” or “I’m
a real Indian.” Many people are said to be “Weekend
Warriors” meaning that they work and live in the “White
World” the rest of the week. Peoples egos and “Pride” have
gotten control of them. Our biggest area of racism and
oppression is Red man against Red man.
1. We are not “Tribes” we are “Nations.” A Tribe” is a
derogatory term to weaken one’s position when
Aln8l>afe News© .98-2 April - May - June / SogaJikas - Kikas - Nakkakigas 1998 Pa^e-8
negotiating land claims, sovereignty and rights.
2. Blood quantum; a term used by governments to provide
iegality for the genocide and extermination of First Nation
people.
3. Reservation: a plot of land “reserved” for First Nations
people by a government that “We” did not vote for or
elect. We live in/on our “Territories.” Hitler used the ideal
of “Resen/ations” as the basis of the concentration camps
during the Holocaust in Europe.
Forget your “Egos” and “Personal Agendas” live your lives as
True First Nations People!!!
When you pass on to the Spirit World, you will looked u[5on
and remembered for what you did to your fellow Natives, Not
for how much money you had, or how much “Power” you
think you had!!!
Do not buy a sweat lodge!!
Do not buy a name!!
Do not buy the right to be called a “Pipe Carrier!!”
Learn your culture. Do not buy it from some make believe
“Medicine Person” who has only been an “Indian” for a few
years.
Learn your language.
Learn your ceremonies.
Be who you really are.
Alaj.
Finding
V2 Teaspoon
'A Teaspoon
1 Teaspoon
Dill seed, ground.
Pepper.
Cayenne pepper.
Va. -Vi Cup
To Taste
Corn oil (for frying).
Salt (Ziwan).
Steam the Quahogs in the water in a covered pot
until they open. Note: If you can not get fresh
Quahogs try canned minced clams and save the
liquid for the broth part of the recipe. Drain the
liquid broth and save it. Remove the Quahog meat
from the shells and chop it in to fine pieces. Place
the chopped meat in to a bowl and add 1 cup of
the broth and add the other ingredients (except
the corn oil). Mix until the batter is uniform. Heat
the corn oil in a large griddle or pan. Drop the
batter mix by tablespoons into the hot oil. The
fritters should be about 1 V2 inch in diameter. Fry
quickly and flip until the fritter is golden brown all
around.
O Serve Hot - Salt to taste.
Roots
For those of you that are looking for genealogy
resource materials we suggest the use of the
Internet. Many new sources of genealogy records
are now available.
One very good Abenaki
website is NE-DO-BA.com, this site contains many
records from Odanak and Becancour.
Let Us Eat & DrinU - MiciJa ta Gadosmida
uakog Fritters
The Quahog is a hard - thick shelled American clam
named in the Algonquin language by the Narraganset
People. The Quahog is probably best known for its
shells which have been prized by our People. The
deeply colored blue-purple and white shells have been
used to make wampum beads for generations.
Basic Recipe 2 Dozen
2-3 Cups
2 Cups
1
Quahogs, live in shell, cleaned.
Water - boiling.
Cornmeal, finely ground.
Egg, well beaten.
1 Tablespoon Wood ashes (optional)
1 Tablespoon Coltsfoot ashes (optional)
or other spices such as
History - Cooking Askes
Native Americans used and mixed ashes with many
foods. Wood ashes of cedar, juniper, maple, and
hickory were used for flavorings and additives. Ashes
also have chemical properties which help prepare some
foods and add trace minerals that improve the food.
When you gather the ashes make sure you get clean
white or gray ash without coals, tars or other residues
from the fire. Native people burned dried Coltsfoot
leaves to add to many foods as a salt substitute. Note,
not all species of Coltsfoot produce ashes with salts.
You will have to try what you get to check its flavoring.
Native Words By: Ed Wkere Eagles Fly
How of age are we?, when we come of age! 1/12/97.
In a canoe of love, we can be run into many storms upon the
waters of life. 3/6/97.
AlnSliak News© 98-2 April - May - June / Sogalihas - Kikas - Nakkakigas 1998 Pa^e-9
Medicine Ba^ - Nehizon Mnoda
-*«•«! Coltsfoot
Coltsfoot, Tussilago farfara, Compositae, has
several common names - Coughwort, Horse’s
hoof, Bull’s foot. Foal’s foot. Ginger root. Native
Americans called it the Son-before-father, because
of its flowers before leaves growth habit. It was
naturalized in North America and grows from Nova
Scotia to West Virginia.
It grows almost
everywhere, but prefers hard, bare, waste ground,
and clay soils.
the pulmonary system. The expectorant, soothing,
and healing actions have made it recognized as a
cough remedy. In particular, the juice is effective
as a chest and lung expectorant for troublesome
coughs, asthma, and whooping cough.
The solvents used for medicine are water for
decoctions and diluted alcohol for tinctures. To
make a tea, steep 1 teaspoon of the leaves in 1
cup of boiling water for Vz hour. Drink Vz cupful,
hot or cold, at bed time, or a mouthful three times
a day. For external use, bruised or hot water
steeped leaves can be applied to the chest for the
relief of fevers. Coltsfoot contains zinc which has
anti-inflammatory properties which are useful when
applied to open wounds, boils, abscesses, and
skin irritations.
Native peoples smoked dried Coltsfoot leaves and
used it in herbal smoking mixtures with Mullein to
relief coughing. Coltsfoot was also made into
cough syrups and a medicinal candy for children
known as Coltsfoot Rock.
The flowers, stems, and young leaves are also
good as cooked vegetables. Native Americans
burned dried Coltsfoot leaves for its ashes which
were added to stews for its salt content. However,
it is believed that this was the Sweet or Western
Coltsfoot, Petasites speciosa, and not the more
recognized Tussilago farfara.
Glossary of terms used:
Coltsfoot is a low growing succulent perennial with
a growth height of 9 inches. The flower stems are
scaly and pinkish-purple in color.
The bright
yellow one inch diameter daisy-like flowers appear
before the leaves. The seeds that follow are
covered by tufts of silky, white hairs.
As the flowers wither in March, the leaves appear.
They are smooth green leaves 5 to 8 inches long,
hoof shaped, with a white and cottony underside.
The stem is covered with a loose cottony down.
The whole plant is used for medicine, especially
the leaves. The leaves should be picked when
mature, collect the root after the leaves are full,
and the flowers as soon as they are open. All
three can be dried for later use.
The medicine action is as an emollient, demulcent,
expectorant, slight tonic, and pectoral. Therefore,
it is primarily used for the relief of congestion of
Decoction - as an extract of a substance obtained by boiling.
Distillation - as an extraction of the pure essence of a
substance by a process of evaporation and condensation.
Infusion - a dilute liquid extract resulting from the steeping of
a substance in water.
Tincture - a solution, usually in alcohol, of a medical
substance.
Cautionaiy Note - Everyone has different reactions, allergies,
or sensitivities to foods, herbs, plants, mushrooms,
medicines, etc. Always test your reaction to a new item by
minimal contact or very small dose. Do not attempt to use
any herbal medicine without first being assured that you can
use it safely. Remember, it took generations of our ancestors
to find out which herbs and plants were good for them. In the
same way we must re-learn and gain our own personal
experience to which things are to our benefit.
Native
By: Ed Wkere Eagles Fly
When we look for Kchi Niwaskw every day, from
ordinary to extraordinary things happen to our spirit.
3/28/97.
Spirit works unconditionally, while we are pre-occupied
with the feast at hand. 2/7/97.
AlnStak News© 98-2 April - May - June / SogaliUaS - Kikas - Nakkakigas 1998 Pa^e-10
Animal Tracks - Porcupine - K8gw
Porcupine hair - KSgwipiaso
Quiii - K8wi / Quill work - LBwiagigan
The Porcupine, Erethizon dorsatum, is a rodent
that is found in the coniferous forest areas of
Canada to Aiaska, down into western United
States, New Engiand, New York, Pennsylvania,
northern Michigan and Wisconsin. For the most
part, porcupines are tree dwelling in nature but
they can be found foraging in field settings.
Porcupines usualiy weight between 7 to 15 pounds
with some recorded exceptions up to forty pounds.
pebbly textured pad surface. The front feet have
only four toes as opposed to the five on the rear.
The front feet have long naiis which are also
visible in tracks, the rear nails are somewhat
shorter and may not show as well. The front track
is approximately 2 % inches long by 1 Vz inches
wide and the rear is 3 inches long by 1 % inches
wide, all of these measures may vary by 14 inch.
When tracking you are looking for an indirectregistering diagonal walking pattern. The front foot
is placed and the rear foot steps next to or slightly
ahead of the front. The short legs and wide body
makes its gait little more than a waddle with a
stride of 6 to 10 inches and a straddle or trail width
of 8 to 9 inches.
Porcupines urinate and defecate wherever they
are, except that accumulations of scat will pile up
near dens. Winter tracking identification is made
easy, since they urinate as they please their trail
will be occasionally marked by a yellow streak in
the snow. The urine is very strong pine or
turpentine smelling.
The porcupine is best known for its defensive
barbed quills that number in the thousands on its
back and tail. It is a slow moving animai that is
difficuit to excite. When confronted it can curi up
and bristle like a “live-pincushion.” The defensive
quills of the porcupine have microscopic barbs on
the outer ends. If it is touched or attacked the tail
flips up and the sharp quilis readiiy come ioose
from the skin. They can not throw their quiiis - this
is a popular misconception. The quiii barbs are
shaped such that they work deeper into the flesh
and can be fatal if the quilis work their way into the
organ cavity of the predator. Successfui predators
attack the belly area of the porcupine which is
relatively quill free.
Their diet is primariiy vegetarian in nature, most
often conifer bark and foliage, such as hemlock
which is preferred. Seasonaliy they aiso eat other
plants and the cambium of white pine, larch,
spruce, and fir. In the winter they may also feed
on the bark of the birch, oak, mapie, popuiar, and
beech.
The porcupine’s front and rear foot both have palm
and heel pads that merge together to form a single
Porcupine browse on sugar maple, white oak,
hemlock and occasionally apple, aspen, and black
birch trees. In the spring it will browse on the new
buds of the sugar maple. In the fall it feeds on
white oak acorns. They nip the branch ends off of
the trees so look under the trees for signs of these
nipped ends under trees. In the case of the
hemlock, look for a stunted tree, they will often
feed on the same tree for years until the tree starts
to suffer from the de-barking and branch nipping.
Porcupine prefer ledges with holes for denning but
will den up in any hole they find. Any permanent
den is close to their food source. In winter they
seldom go far from the den.
Porcupine scat depends on their seasonal diet. In
winter it is fibrous due to the bark. Typical scat is
pellet shaped similar to deer but they are more
AlnSfeak News© 98-2 April - May - June / Sogalikas - Kikas - Nakkakigas 1998 Page-11
fibrous and have a stronger pine-like scent.
The porcupine was an easy food source to our
people. Its slow ways made it easy to capture.
The soft under-belly allowed for reasonable access
to its meat. Beyond this obvious food source it
also played an important part in our culture.
Prior to bead work our people used quill work to
decorate our clothing and other items such as
birch bark containers. The quills were cleaned,
colored, and cut to suit the pattern of the
decoration. The ends of each quill piece were
folded under to conceal the ends and the sewing
used to hold it in place.
Native Words By: Ed Wkere Eagles Fly
You may not have even wanted to say Thank You Creator,
but you just said it. The subtle power of the written word.
1/24/97.
Communication, even just by being present sends a silent but
visual message always. 1/24/97.
COWASS Nortk America
Adopt-A-Higkway Program
The first highway cleaning of Route 1-495 of the
year was on April 25. Although we had a small
group, we were able to collect over 70 bags of
trash and other large objects.
We were
disappointed that many people that said that they
would help did not show up. This left the burden of
the work on the few that lived up to their promises.
The tentative schedule for the remainder of the
year will be as follows: July 25, August 22,
September 13, and October 17.
used for educational and ceremonial purposes, will
be made from ash that was grown in this region.
This project will take at least 3 months to complete
but we hope to add these to our cultural center by
this Fall.
^ Contrikutions
As a result of the extreme rains that hit our Spring
gathering we suffered a major financial loss. The
funds that we raise at this event support nearly all
of our band activities. Until we recover we will be
limiting some of our expenses and may curtail
some program schedules for this year.
As a reminder to all of our readers, the Band and
nearly all of our activities are funded by
contributions. Without your continued support we
can not keep many of our projects going.
The Band is operated by COWASS North
America. Any donations given to us are tax
deductible as allowed by IRS regulations.
COWASS North America and the Franklin Food
Pantry are IRS 501 (c)3 non-profit charitable
organizations. Contributors will be acknowledged
and given yearly donation statements.
Native Words By: Ed Wk ere Eagles Fly
Love is like a ladder, each step we take must bare fruit before
we can take another step. 3/6/97.
Words flow into us and out of us like water. 3/6/97.
Franklin Food Pantry - Native Self-Flelp
This schedule is subject to the weather and road
conditions contact Tribal Headquarters at (508)
528-7629 for updates and details.
We are always looking for more tribal members to
volunteer to help on distribution day.
The
distribution is on the third Thursday of each month
from 5-8 p.m. in our Pantry, which is located at 80
West Central Street in Franklin, Massachusetts Hope to see you there.
^ Reference Likrary & Cidtural Center
Say Tkat In Akenaki - Ida ni Alnohaiwi
A traditional water drum and split-ash “slap-rattle”
were been completed and added to our cultural
center. The Red Hawk Drum has used them
during musical presentations to demonstrate old
Wabanki songs and dances.
Language lessons and Abenaki singing and drum
practice are being held on a regular basis during
meetings and workshops - call for details.
A
traditional
bow
maker was
recently
commissioned to research and make an Abenaki
bow and some arrows. The bow, which will be
‘To have” and ‘To be” are not auxiliary verbs.
To be
To Have
Aimek
WajSnomek
I am well
N’olidbamalsi
AlnStak News© 98-2 April - May - June / Sogalikas - KiUas - Nakkahigas 1998 Pa^e-12
To be well
WIidbamalsimek
I am sick
To be sick
N’madamalsi
Madamalsimek
I am hungry
To be hungry
N’kadopi
Kadopimek
I am thirsty
To drink
N’kadosmi
Kadosmimek
I am cold
To be cold
N’kwaskwaji
Kwaskwajimek
I am hot
To be hot
N’kezabzi
Kezabzimek
To bring (animate)
To bring (inanimate)
PazwSmek
Padozik
To take care of something
(animate)
NanawalmSmek
To take care of something
(inanimate)
Nanawaldomzik
To like or reside
Wigimek
Would you like to meet that
girl?
Kwigi ba wanaskawS
na nSkskwa?
I met her last summer.
Kizi n’wanaskawSb.
I had met her quite a while
ago.
Wait for me!
N8wat na n’anakawSb.
Askawii!
Listen to me.
Tbestawikw.
Sometimes you do not listen
to me.
Sawi nda k’bestawiba.
Ask them if they would like
to come in.
Nadodmawa chaga
w’kadi pal8n spiwi
niona.
Let’s go and visit there.
N’n8dodaida taka.
Follow me.
N’nossokawikw.
Let’s take a puff on the
pipe.
Wikwalap8da
wdam8gan.
Let’s light it first.
Pla chegasa.
will be mailed in early October so get your
submittals to us by mid-September. Remember Please notify us when you move.
AlnSkak News© Comments
Our last newsletter marked the first time that we
had it printed on a press as opposed to photo
copied. We will continue to print in the future so
that we can use more event pictures.
Please submit articles, pictures, stories that you
can share with your tribal family. The next issue
Book Reviews - “Tke Emkattled Nortkeast”
This is an important work that has been over
shadowed by the recent books which emphasize
the Vermont Abenaki. Morrison takes a deeper
look at the overall Abenaki, French, and English
relations and how we were impacted by
colonization. He shows that the Abenaki adapted
to the post-contact world in order to secure our
lives. Many previous beliefs about us are revised
and we emerge not as passive reactors to
powerful Euramerican aggressors, but as active
participants in the history of our region.
The book was published in 1984 but is still
available from Barnes & Noble Books.
The Embattled Northeast.
‘The Elusive Ideal of Alliance in AbenakiEuramerican Relations”,
Kenneth M. Morrison,
University of California Press, 1984, 250+pages,
ISBN 0-520-05126-2 (hardcover)
List Price $52.50 / B&N Price $36.75
History - Akenaki Governance
The stereotypical tribal governments that have
been identified for most Native peoples nations
were not believed to be widely practiced nor
accepted by the Abenaki. The majority of the
Abenaki were semi-nomadic family groups. The
need for any hierarchy of leadership or
government was minimally needed. Relationships
between grandparents kept the clans together as
small bands. The small band size allowed for the
maximum mobility, group protection, and
survivability for our people. We were able to live
within small areas that were in a state of flux from
inter-tribal and colonial warfare, the ravages of
AlnStais News© 98-2 April - May - June / Sogalikas - Kikas - Nakkakigas 1998 Page-13
disease, and colonial land settlement.
Our
relatively light skin complexion and ability to
communicate in Algonquin, English, and French
allowed us to inter-marry and acculturate to avoid
extinction.
Trading, treaties, and land takings that were made
with the bands were mostly meaningless to us as
a people. The colonial settlers and governments
thought that they were making agreements with
“regional” governments when in fact they were only
dealing with transitory family groups.
If you a interested in more about the Abenaki and
our government relations with the colonial French
and English you should read the book that is being
featured in this issue.
Native ^fords By: Ed WLere Eagles Fly
Truth is such a individual thing, that each person in a crowd
will tell us a different account of the same happening. 3/6/97.
It’s easier to say no than yes, and it’s harder to say, yes than
no. 1/28/97.
Traditional Life
A book of traditional practices and ways has been
started. A written text is being developed so that
oral traditions are documented for future
generations. Articles, stories, historical records,
and other reference materials have been complied
in this effort. Ceremonial sections have been
started for marriage, mourning, funerals, burials,
and pipe ceremonies. Sections have also been
setup for wearing apparel and clothing. Stories,
prayers, songs, and the wampum belt stories will
be a special section dedicated to long term oral
traditions.
Speaker Speaks
More and more I have learned the hard way that
tolerance and understanding in the Indian world is
disappearing.
There are too many sharped
tongued people that are quick to back bite and
tear a person or other group to pieces.
If you help someone or are kind to them, they are
suspicious of your motives.
Our Band has
provided assistance to numerous native groups
throughout the country. In almost every case we
we never get a thank you or other friendly word for
our consideration.
“Mr. Pouliot, we received the food and supplies,
but next time send money instead.” What hps
happened to us as people? Have we too become
a people that believes in “entitlemenf as way of
life? You owe me! I demand it - it’s my right to
get it for nothing!
This year, I have made over 30 open offers to
native groups in the region to provide assistance to
anyone in need. Not one response of any kind
has ever been returned. Again, the code of
silence and denial is used as a defense
mechanism.
When our Band started to work on our recognition
I was told that I would soon see that neighboring
Indians seeking or already federally recognized
would become silent towards us. The first rule of
membership in this BIA club is based on the denial
of others.
When I talk about this type of behavior, I am told
that it is the native way. What native way, what
tradition are we talking about?
Your help is not welcome. Next Time Send Money!
Maybe what we should all do is to make Native
America into one huge entertainment and
gambling industry. Native Amprica' Incorporated,
gambling, entertainment, cererhonies, hPritage,
and traditions bought, sold, and traded freely on
the open market. Many native people have gone
so far from the path that it probably will not matter
to them anyway so long as they receive their
“entitlemenf payments.
Those of you that are familiar with the writings of
Medicine Story should think hard about what he
has said.
All people were given “original
instructions” from the Creator. The instructions are
not some formal or written religion. They are a
way of life - to love and respect one another and
the world we live in. We as Native People should
be more aware of these instructions of life and
shouid live them more like our ancestors did.
N’al8gom8mek! - All My Relations!
I have spoken, Paul Pouliot - Sag8mo and speaker
for the Cowasuck People.
AlnStak News©
COWASS North America, Inc.
P.O. Box 554
Franklin, MA 02038-0554
NON-PROFIT
- V
U.S. POSTAGE PAID
FRANKLIN, MA 02038
PERMIT 146
ADDRESS SERVICE REQUESTED
AlnSLak News© - Volume 98 / Issue 2
April - May - June - 1998
- tlXCJO^