1 10 189 https://dawnlandvoices.org/collections/files/original/28bd9a8cf04d3dd4a9d3d652c632fde1.pdf 7625a086d3536d283ebb837d3e785a4c PDF Text Text �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Narragansett Description An account of the resource The Narragansett Indian Tribe has inhabited what is now the state of Rhode Island for over 30,000 years. Federally recognized in 1983, the tribe is now headquartered in Charlestown. In addition to many historic deeds and letters, Narragansett people produced what is probably the first tribal magazine in New England, The Narragansett Dawn, from 1935-36. Today, Narragansett writers include the award-winning journalist John Christian Hopkins, also an inventive novelist; the poet Ella (Brown) Sekatau; and storyteller/author Paulla Dove Jennings. To learn more about Narragansett history and people, visit the tribal website at narragansett-tribe.org, as well as the Tomaquag Indian Memorial Museum in Exeter, RI. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "A Niantic Review" by Fred V. Brown (1935) Description An account of the resource Fred V. Brown (Niantic/Narragansett) was a frequent contributor to The Narragansett Dawn, which Red Wing published and edited. This piece appeared in the June 1935 issue of the magazine. Creator An entity primarily responsible for making the resource Brown, Fred V. Date A point or period of time associated with an event in the lifecycle of the resource 1935-06 Contributor An entity responsible for making contributions to the resource Tomaquag Museum, Princess Red Wing Papers Rights Information about rights held in and over the resource Tomaquag Museum. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource pdf Identifier An unambiguous reference to the resource within a given context DV-356 https://dawnlandvoices.org/collections/files/original/413246654532fb0eb7dfaef056f2e0bb.jpg 6a73137a3d17ba61e16325057313fdb4 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Passamaquoddy Description An account of the resource Traditional Passamaquoddy territory covers northeastern Maine and parts of New Brunswick, and many Passamaquoddy people continue to live throughout those territories. They presently have two reservations in Maine, one at Indian Township (Princeton), the other at Sipayik (Pleasant Point). Resources Passamaquoddy Tribe at <a href="http://www.passamaquoddy.com/" target="_blank">Indian Township</a> Passamaquoddy Tribe at <a href="http://www.wabanaki.com/" target="_blank">Pleasant Point</a> <a href="http://www.wabanaki.com/wabanaki_new/Museum.html" target="_blank">Waponahki Museum</a> Passmaquoddy <a href="https://www.facebook.com/Passamaquoddy-Cultural-Heritage-Museum-245012865531840/" target="_blank">Cultural Heritage Museum</a> on Facebook Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "A Plea for Understanding" (1966) by Peter A. Mitchell Description An account of the resource Peter Mitchell ( b. 1929) was a World War II veteran from Perry, Maine. He wrote frequently for the tribal newsletters, contributing pieces like this 1966 letter. Mitchell was murdered in 1978; as with several other homicides of Maine Native people during the 1960s and 1970s; the case remains unsolved. Creator An entity primarily responsible for making the resource Mitchell, Peter A. Contributor An entity responsible for making contributions to the resource Donald Soctomah Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource 1966 Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource jpeg Identifier An unambiguous reference to the resource within a given context DV-247 https://dawnlandvoices.org/collections/files/original/0a1b71698c46fe8e8f3cf71f92c87002.pdf c1a19b7c2299e237de79e94267b146b5 PDF Text Text An Indian Side of the Christopher Columbus Story X By J oa n Avant Tavares M ashpee W ampanocig There are two aides to every story. The story of proclaimed hero Christopher Co lumbus. who historians say discovered Amer ica. Is no exception. Here I dwell not on his glorified voyages but on the atrocities Inflicted upon Native Americans during his voyages and conquests throughout the New World. How many people are familiar with the story of Anacaona? What happened to her and her people, the Arawak Indians, when they resisted the Invasion and conquest of their Island (Hlspafllola) by Columbus would shock Americans. Anacaona. her family and friends, had welcomed Columbus. His brutal war of extermination was suppressed and de leted from the literature by official Spanish censors. All of the First People were soon enslaved, tortured, or persecuted. "The great est extermination of a people In the history of the world, and few people know about tt,“ says Professor Walter Fox Tree, whose play about her Is dedicated to 100 million Native Nations people. the Sky": and the second was, “ Heaven-sent allies against our enemies." The tribes had no defensive posture because they saw no need for one. _ The whites did not have to divide and con quer because so many native leaders a s sumed that the strangers spoke the truth. Europeans had only to overcome the tribes one by one and they found plenty of native assistance for the task. A lack of Iron, gun powder. ships, and horses was not nearly as Im portant a handicap for Indians as was their own willingness to welcome Columbus and his followers as friends and benefactors rather than uniting against this horde erf Invaders, bent upon conquest, and driving them from the lands. Columbus by Jim mie Durham, Cherokee ... Greenrock Woman was the name Of that old lady who walked right up And spat In Columbus' face. We Must remember that, and remember Laughing Otter the Talno who tried to stop Columbus and was taken away as a slave. We never saw him again. In school I learned of heroic discoveries Made by liars and crooks. The courage Of millions of sweet and true people Was not commemorated. Let us then declare a holiday For ourselves, and make a parade that begins With Columbus' victims and continues Even to our grandchildren who will be named In their h on or. . .* The first Europeans were welcomed by natives with gilts ol food and tokens of honor until the moment came when these same gifts, and more, were demanded as perpetual hom age. Europeans brought nothing that would benefit those who already occupied the lands. Moreover, the Ideas and Institutions which motivated them were never designed to help native peoples. The philosophy and economics of colonization were designed to benefit only the conquerors. It was no more than Interna tional plundering. On a thousand frontiers the Europeans used the technology of superior ships and superior guns to gain territorial beachheads. They then Imposed on the Indige nous societies a brutal form o f servitude understood by the conquerors but totally alien to most natives. The two American continents contained many separate and distinct groups of Native people In 1492. In North America alone, at least 600 different tribes coexisted, speaking 200 different languages and following ways of life that were as richly diverse as the many geographic regions they occupied. Isolated from the Eastern Hemisphere. Native America was unprepared for the massive Invasion that Columbus began. No Indian nation was even remotely aware of the vastness of the two continents. A few hundred miles away would have been a very long Journey for even the m ost well-traveled. There was nothing approaching a sentiment of racial solidarity. Almost every Indian tribe called Itself'We the People." Wherever Europe ans appeared for a century or more after 1492, the first thought of the Indians was "Men from 1. Beverly Slapln and Doris Seale. B ooks With out Bias: Through Indian E yes (Berkeley. Calif.: Ovate Press. 1987). Christopher Columbus was a Catholic who felt he must convert Aslan heathens to Christi anity. but In the end the "heathens" he met. Native American people, were much more likely to be killed or enslaved than to be truly con verted In the Christian sense. In 1492, a loan of over $7,000 enabled him to obtain three caravels (small ships) and a royal letter of passport from King Ferdinand and Queen Isabella of Spain. In return for bringing back gold and spices, they promised Columbus 10 percent of the profits, a personal governorship over new-found lands, and the fame that would go with the title Admiral of the Ocean Sea. When he finally approached land. Colum bus was met by the Arawaks who swam out to greet him. The Arawaks lived In village communes and had long before developed keen agricultural skills. They cultivated com, yams, and cassava. They had no Iron, but they wore tiny gold ornaments In their ears. This led Colum bus to take some of them aboard ship as prisoners. He Insisted that they guide him to the source of their gold. He then sailed to Cuba and later to Hlspafllola. Columbus built the first military base tn the Western Hemisphere. He left thirty-nine crew members with Instructions to find and store gold. He took more Indian prisoners and put them aboard two remaining ships (the Santa Marla was shipwrecked). Even though Columbus had time and again asserted that the Arawaks were the most kindly, peaceful and generous people In the world, during his second trip he and his brother collected 1500 o f them for shipment back to Spain as slaves. His four available ships, however, could only carry 500. Colum bus allowed Spanish settlers and officers to help themselves to those that remained. After this selection process, those few Indians left were told to flee. Mothers were forced to aban don infants In their desperate fear. Many of those slaves shipped to Spain died en route. In the province of Clcao. on Hispafllola. Columbus and his officers ordered all Arawaks fourteen years or older to collect a certain quantity of gold every three months. When they succeeded they were given copper tokens to hang around their necks. Indians who had not reached their quota of gold and were found without these copper tokens often had their hands cut off. Many bled to death as a result. When It became clear that there was no gold left, the Indians were used as slave labor and died by the thousands. By 1515, there were no more than 50,000 Arawak Indians left. A report In 1650 showed that none of the original Arawaks or their descendants were left on the Island. Columbus had promised "mountains of gold" to his backers and his effort to squeeze this wealth out of the simple native society of the Island caused death to half of Its population between 1492 and 1500—estimates vary from 125.000 to 500,000. Within two generations the entire Indian society was wiped out. None of Its people were converted to Christianity. There Is not one recorded moment of Joy, of love, or a smile. The Indian” an idea invented by la the white man to distinguish him from the Eu ropean. He is depicted as the person on the shore, outside o f the boat. In actuality, the Americas are filled with groups of people as different from each other as they are different from the Chinese people. There are hundreds o f religions, cultures, languages, and ways of life among the Native peoples of the Americas. The land was a model of diversity long before the arrival of Columbus. Europeans did not choose to see this diversity. They created the concept of one Indian nation to make what they saw as an entity with which they could deal From that time until now. the white man has. tn fact, molded the Indian In an image which has always been m ost expeditious and most profitable for the white man himself. There came a new force, and it was this force which decided what was going to happen to America's original Inhabitants. If others didn't agree, this force used the sword, chopped off heads, and asked If there was anyone else who disagreed. For American Indians, this force has always appeared as a single Individual. "One man. one sword, one vote."1 From the time of Columbus to the 2 present the white society has done little to change that view. 2. Joh n Mohawk. "Looking for Columbus," Native N ations 1:2 (February 1991). Afterwards they came swimming to the ships’ boats . . . and brought us parrots and cotton thread in balls, and spears and many other things, and we exchanged for them other things, such as small glass beads and hawks' bells, which we gave to them.... They were very well built, with very handsome bodies and very good faces.... They do not bear arms or know them, for I showed to them swords and they took them by the blade and cut themselves through ig n o r a n c e . T h e y are all generally fairly tall, good look ing, and well proportioned--- They should be good servants and o f quick intelligence, since I see they very soon say all that is said to them, and I believe that they would easily be made Chris tians. The people also are very gentle.... All that they do possess, they give for anything which is given to them. — Excerpts from entries in Christo pher Colum bus'journal fo r the month o f O ctober 1492 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Wampanoag Description An account of the resource Traditional Wampanoag territory encompasses a wide swath of southern New England--much of what is now southeastern Massachusetts, including Martha's Vineyard and Nantucket. Today, there are two federally recognized communities: one at Mashpee, Cape Cod; the other at Aquinnah (Gay Head), Martha's Vineyard. Wampanoag people were among the first indigenous people regionally to begin writing and published a Wampanoag-language bible as early as 1663--a text that has been useful in contemporary language revival efforts. Wampanoag people have also been devoted writers of their own history, as evidenced by the detailed timelines that appear even on the official tribal websites. Resources <a href="http://mashpeewampanoagtribe.com/" target="_blank">Mashpee</a> Wampanoag Tribe <a href="http://www.wampanoagtribe.net/Pages/index" target="_blank">Wampanoag Tribe of Gay Head</a> (Aquinnah) <a href="http://www.wlrp.org/" target="_blank">Wopanaak Language Reclamation Project</a> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "An Indian Side of the Christopher Columbus Story" by Joan Tavares Avant Description An account of the resource Avant has had a long career as a columnist for area newspapers. This article survives in her personal collections as a clipping; it may have appeared in The Mashpee Enterprise, to which she was a frequent contributor. The year is unknown. The article exemplifies the continuing efforts of Avant and other Wampanoag writers to tell history from their tribal perspectives. Creator An entity primarily responsible for making the resource Avant, Joan Tavares Contributor An entity responsible for making contributions to the resource Indigenous Resources Collaborative Siobhan Senier Rights Information about rights held in and over the resource Joan Tavares Avant. Used with permission. Type The nature or genre of the resource Document Date A point or period of time associated with an event in the lifecycle of the resource n.d. Language A language of the resource English Date Created Date of creation of the resource. June 2016 Identifier An unambiguous reference to the resource within a given context DV-349 Format The file format, physical medium, or dimensions of the resource pdf https://dawnlandvoices.org/collections/files/original/f1a178c4e0cd9f06e24c61891c138c1c.pdf a089bdd0bcadb3e8f0b94767b571eee4 PDF Text Text �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Narragansett Description An account of the resource The Narragansett Indian Tribe has inhabited what is now the state of Rhode Island for over 30,000 years. Federally recognized in 1983, the tribe is now headquartered in Charlestown. In addition to many historic deeds and letters, Narragansett people produced what is probably the first tribal magazine in New England, The Narragansett Dawn, from 1935-36. Today, Narragansett writers include the award-winning journalist John Christian Hopkins, also an inventive novelist; the poet Ella (Brown) Sekatau; and storyteller/author Paulla Dove Jennings. To learn more about Narragansett history and people, visit the tribal website at narragansett-tribe.org, as well as the Tomaquag Indian Memorial Museum in Exeter, RI. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "Animal Lore" by Lone Wolf Description An account of the resource Lone Wolf (Lawrence W. Wilcox) was a frequent contributor to The Narragansett Dawn, which Red Wing edited and published between 1935 and 1936. This piece comes from Red Wing's files for the magazine; it seems not to have been published Creator An entity primarily responsible for making the resource Lone Wolf (Wilcox, Lawrence W.) Date A point or period of time associated with an event in the lifecycle of the resource 1935-36 Contributor An entity responsible for making contributions to the resource Tomaquag Museum, Princess Red Wing Papers Rights Information about rights held in and over the resource Tomaquag Museum. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Identifier An unambiguous reference to the resource within a given context DV-355 Format The file format, physical medium, or dimensions of the resource pdf https://dawnlandvoices.org/collections/files/original/964231c26a976012995b74d367e87a64.pdf 51ab9fc72ccb872a17c2cda928010d04 PDF Text Text �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Narragansett Description An account of the resource The Narragansett Indian Tribe has inhabited what is now the state of Rhode Island for over 30,000 years. Federally recognized in 1983, the tribe is now headquartered in Charlestown. In addition to many historic deeds and letters, Narragansett people produced what is probably the first tribal magazine in New England, The Narragansett Dawn, from 1935-36. Today, Narragansett writers include the award-winning journalist John Christian Hopkins, also an inventive novelist; the poet Ella (Brown) Sekatau; and storyteller/author Paulla Dove Jennings. To learn more about Narragansett history and people, visit the tribal website at narragansett-tribe.org, as well as the Tomaquag Indian Memorial Museum in Exeter, RI. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "Brochure, Camp Ki-Yi" Description An account of the resource At her home in Oakland, RI, Princess Red Wing offered day camps for children as well as a gathering space for local Native people. The 1937 booklet Rhode Island: A Guide to the Smallest State reported that Camp Ki-Yi was "where local Indians spend weekends. About 600 attended Tercentenary exercises here in July, 1936, some coming from the Middle West and Canada. Since many came in full regalia the ceremonies made a very colorful display. The celebration was arranged by Princess Red Wing, a descendant of an Indian Guard once in the service of George Washington." This quaint description belies the sizable and vibrant Native community that was sustained by Red Wing and other activists throughout the 20th century. Creator An entity primarily responsible for making the resource Unknown Date A point or period of time associated with an event in the lifecycle of the resource Unknown Language A language of the resource English Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource pdf Identifier An unambiguous reference to the resource within a given context DV-363 https://dawnlandvoices.org/collections/files/original/11a11e1a8696c273a36500a2be99a391.pdf 05a8d8a7ff2ac0a962acb424aed018b4 PDF Text Text �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Wampanoag Description An account of the resource Traditional Wampanoag territory encompasses a wide swath of southern New England--much of what is now southeastern Massachusetts, including Martha's Vineyard and Nantucket. Today, there are two federally recognized communities: one at Mashpee, Cape Cod; the other at Aquinnah (Gay Head), Martha's Vineyard. Wampanoag people were among the first indigenous people regionally to begin writing and published a Wampanoag-language bible as early as 1663--a text that has been useful in contemporary language revival efforts. Wampanoag people have also been devoted writers of their own history, as evidenced by the detailed timelines that appear even on the official tribal websites. Resources <a href="http://mashpeewampanoagtribe.com/" target="_blank">Mashpee</a> Wampanoag Tribe <a href="http://www.wampanoagtribe.net/Pages/index" target="_blank">Wampanoag Tribe of Gay Head</a> (Aquinnah) <a href="http://www.wlrp.org/" target="_blank">Wopanaak Language Reclamation Project</a> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "Deposition" (1797) by Sarah Keetoh and Hannah Babcock Description An account of the resource “In 1789 Mashpee women Amy Simon and Mary Sunkoson complained to the overseers that they were being denied necessities that were supposed to be supplied through their common fund.” A year prior, the <a title="Mashpee Wampanoag" href="http://mashpeewampanoagtribe.com/" target="_blank">Mashpee</a> had lost their independence and in turn were under scrutiny from the “governor-appointed board of over seers.” (Schrems 2).This meant to the natives that they were not able to get as many resources and necessities as they used to. Instead they were monitored and controlled by the colonist in the area. One year later, in 1790, Mary Sunkoson died; this led to the protests and depositions of Sarah Keetoh, Hannah Babcock, and Reverend Gideon Hawley. Gideon expressed that Mary had been ill and unable to receive treatment or help due to these restrictions on herbal medicines. Instead, she was supposed to pray to God. Keetoh and Babcock had a serious problem with the way their people were being governed and these depositions prove that native women had an active role in their tribal society as well as in the literary world of the eighteenth century. In the Wampanoag tribe, women played a very important role that went far beyond the stereotypical colonial women that was soon adopted. Wampanoag native women brought in on average 75% of the food consumed and one of their most well known and loved dishes is called “Three Sisters Rice”, a dish which combines all of their most abundant and important crops; rice, corn, beans, and squash. The native spirituality had many different aspects but centered around the idea of one Mother Earth. The most plentiful and cherished crops; corn, beans, and squash, were examples of how Mother Earth takes care of the human race. The native culture cherished the female body and felt a strong bond between themselves and Mother Earth. “The land was used and shared; it was not owned.” (Dresser 45). They viewed Mother Earth as everywhere around them and understood that as land, she was not property but instead meant for survival. “Women were the souls of the councils, the arbiters of peace and war, and in whom all real authority was vested.” (Leacock 265). For them, Mother Earth had given them the ability to take the lives of plants and animals to sustain their own survival but only because humans are able to respect the sacrifice these other living organisms make for us and understand how it nourishes our bodies, she was the one spiritual leader. Native Wampanoag people understood and loved the female figure just as the ancient Greeks had understood the importance of the woman’s body and worshiped its spirituality. European colonist however, had implemented a society where a woman was only for making children, making clothing, and staying within the household; very much an object that men could buy and own—inadvertently and helplessly reliant on her working husband. Just as this idea had spread across Europe and other nations in Central America and South America, when the colonist arrived to New England they started to infiltrate the native’s beliefs simply by not acknowledging women in roles of authority. In order to save their land, Wampanoag men would learn how to speak and write in English. The men primarily did this because women were not allowed, and women were not allowed because colonists did not acknowledge women in any type of authority. Slowly the balance between men and women started to shift. Eventually, as children of this time grew up with their mothers at home and their fathers at school, church, and working in the fields, this way of life became inherited until it was eventually the only way of life natives knew. The inheritance of land was passed down through the mother lineage, and in Land deposition #35 from the Native Writings in New England, the Wampanoag Sachem leaves his land to two women; Ales Sessetom and Keziah Sessestom. Not only does this Sachem swear in the name of God, but also the deed is written in English. “During the colonial period, male authority was being encouraged by Euro-Americans in their political and military dealings with Native Americans at the same time as Indian women were becoming dependent in individual households on wage-earning and trading husbands” (Leacock 264). By adopting Christianity and English literacy, the Wampanoag people were trying to save their land in any way possible. Of course, the colonist would neither accept this deed as legitimate regardless of how many witnesses signed at the bottom nor would they ever allow a woman, let alone a native woman, to own land. Until these documents were found and transcribed, to the common public it seemed that women played absolutely no authoritative role in native literacy or society. Experience Mayhew, a colonist and missionary who worked alongside the Native Wampanoags, understood the women and children’s role in their tribal society. Instead of comparing women to the subservient role that men play to god, he instead wrote about their struggles with colonization and how they had once been respected. Experience was also the Reverend who signed off on the Land deed dated March 14, 1689 - who grants permission for the two women to own land. The idea that native women were weak and unreliable as human beings is completely false. Weetamoo served as a Sachem to the Wampanoag tribe during King Philips War and was remembered and worshiped for her strength, beauty, and severe confederacy. She was not some weak housewife who depended on her husband. Instead she was an active member of society who was entrusted with some of the most vital assessments for her people. Awashonks was another Wampanoag woman Sachem and ruled at a time when tensions between Colonist and Natives were about to break out into King Philips War, which is noted as one of the most violent periods of warfare. Clearly if women were able to rule over entire tribes and own land, then the oppression that eventually took over the Americas and other countries did not originate from within. Instead, it was learned and instigated by Colonization and Christianity. Overall it is clear that Wampanoag women were taking a stand and fighting for their land just as the men were, in any way possible! Creator An entity primarily responsible for making the resource Hawley, Gideon Keetoh, Sarah Babcock, Hannah Mayhew, Experience Date A point or period of time associated with an event in the lifecycle of the resource 1797-05-22 Contributor An entity responsible for making contributions to the resource Samantha Woods, UNH '12 Language A language of the resource English, Wampanoag Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource pdf Identifier An unambiguous reference to the resource within a given context DV-267 https://dawnlandvoices.org/collections/files/original/6dff7e6ec87d5f870e5ec585bba0656d.jpg 2ea2547fa99f6f6686515fc06bef6a56 https://dawnlandvoices.org/collections/files/original/11737c99cac94ea783f2ab7da4717843.jpg 00be167b42323a9138bb8656b45822fc Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Pequot Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "Dying Warning" (1738) by Katherine Garret Description An account of the resource Katherine Garret’s “Dying Warning” would appear at first glance to be a testament to her life and her conversion to Christianity, though closer examination raises many questions. Garret was a Pequot Indian servant in the home of Reverend William Worthington, accused of committing the murder of an infant believed to be her own in the fall of 1737. After the guilty verdict was read at her trial in Saybrook, Connecticut, Garret was shocked and became extremely emotional, as she thought that she would be pardoned. In Native culture at the time, infanticide was considered a form of late abortion, however, Garret was put before a jury of white colonialists who did not share the same cultural practices and values. She was granted six months in prison in the hopes that she would turn her life around and see the error of her behavior. Garret was visited often by townspeople, and was even allowed to be released from custody to participate in Christian gatherings after her proclaimed conversion to Christianity. The decision to convert was quite common for Indians facing death, and may have even been a failed attempt at receiving a pardon from the Government, as Garret had been in a Christian home since the age of fourteen without showing any signs of assimilating to the culture of her captors. The format of Katherine Garret’s “Dying Warning” is consistent with the genre of Indian deathbed literature, as well as criminal biography; two forms that were popularized due to the era of the Great Awakening, and was used as evidence to prove how effective the reformation of Native Americans was. However, Garret broke from the approved format by using strong language and images to illustrate her feelings about her impending execution. The language was not outright enough to be edited from the document, which was distributed by Revered Eliphalet Adams, who spent a great deal of time with Garret during her incarceration and delivered the sermon at her execution, and both documents published by Timothy Green. In the opening sentence, Garret uses the word “justice” to directly reference the injustice of what has happened to her; she was placed before a jury of white men, despite the lack of evidence directly linking her to the murder, and sentenced to death, though the act she was thought to have committed was most likely done in accordance with Pequot tribal traditions. Garret was forcefully separated from her culture at the young age but remained faithful to the Pequots, as is noted in her dress and resistance of conversion to Christianity. It should be noted that the name of the suspected father to the child was never named in the trial, sermon, character account, or dying warning. She calls out to “the Justice of the Court who has Sentenced me to die this Death”, which she stated prior was to be a “Violent Death”, as a late appeal to the emotional in the hopes that she may be released. Garret spends the first half of the text in describing how she came to her Conversion in prison, and thanking those who showed her kindness and brought her books to read, other than the Bible. Garret speaks about her past as a sinner, “a sinner by Nature, also guilty of many Actual Transgressions, Particularly of Pride and Lying, as well as of the Sin of destroying the Fruit of my own Body”, although she does not openly say that she committed murder, further evidence that she saw the supposed infanticide as a form of abortion. Garret recognizes that she “destroyed the Fruit”, purposefully not using any word to call to mind a human child, and takes responsibility in the words “my own Body”. The second section of the warning is quite typical- urging children to behave and listen to their parents, though Garret does use natural images from Native spiritual traditions in order to understand the harsh punishments of the Christian Bible; “For the Eye that Mocks at his Father and despiseth to Obey his Mother, the Ravens of the Valley shall pick it out, and the Young Eagles shall eat it”. In the “Anonymous Character Account” that is believed to have been written by Adams, as it was included in the pamphlet of his sermon, there is a reference to Garret having been with in the home of the Reverend Worthington since “childhood”, but she had not been assimilated prior to her incarceration. In her use of traditional Native ideas, Garret again points to her true culture. The third section is a complete break from the traditional form, calling out to servants and slaves “Either Whites or Blacks, be Obedient to your Masters & Mistresses” but “Above all Fear God; fear to Sin against Him: He is our Great Master”. By combining slaves, regardless of their color, into one group and emphasizing that God is the true Master, Garret makes the ownership position of master on Earth a trivial one, as “Parents and Masters…You must also give an Account to God how you carry it to them”. Everyone reports to the same Master after death, regardless of their societal position in life. <h4>Works Cited</h4> Fickes, Michael L. “`They Could Not Endure That Yoke’: The Captivity of Pequot Women and Children After the War of 1637”, Boston, Patience. “A Faithful Narrative of the Wicked Life andRemarkable Conversion of Patience Boston Alias Samson; Who Was Executed at York, in the County of York, July 24th. 1735. for the Murder of Benjamin Trot of Falmouth in Casco Bay, a Child of About Eight Years of Age, Whom She Drowned in a Well.”, 1738. Adams, Eliphalet. “A Sermon Preached on the Occasion of the Execution of Katherine Garret, an Indian-servant (who Was Condemned for the Murder of Her Spurious Child) on May 3d 1738. To Which Is Added Some Short Account of Her Behavior After Her Condemnation.” Timothy Green, 1738. Early American Imprints. Garret, Katherine. “Dying Warning of Katherine Garret”, New London, Connecticut, May 3, 1738. Lauber, Almon Wheeler, and The Faculty of Political Science Columbi. Indian Slavery in Colonial Times Within the Present Limits of the United States. BiblioBazaar, 2010. Salisbury, Neal. “Indians and Colonists in Southern New England After the Pequot War.” The Pequots in Southern New England: The Fall and Rise of an American Indian Nation, 198:81–95. The Cilvilization of the American Indian Series. Norman: University of Oklahoma Press, 1990. Schorb, Jodi. “Seeing Other Wise.” Early Native Literacies in New England: a Documentary and Critical Anthology, 148–161. Amherst: University of Massachusetts Press, 2008. Carocci, Max. “Written Out of History: Contemporary Native American Narratives of Enslavement," June 2009. Creator An entity primarily responsible for making the resource Garret, Katherine Date A point or period of time associated with an event in the lifecycle of the resource 1738 Contributor An entity responsible for making contributions to the resource Alicia Conn, UNH 2014 Language A language of the resource English Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource jpeg Identifier An unambiguous reference to the resource within a given context DV-260 https://dawnlandvoices.org/collections/files/original/a1cd96b170bf7da1648f231503946a9f.pdf 78119a1558e131e04c6e239faadfb64e PDF Text Text �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Narragansett Description An account of the resource The Narragansett Indian Tribe has inhabited what is now the state of Rhode Island for over 30,000 years. Federally recognized in 1983, the tribe is now headquartered in Charlestown. In addition to many historic deeds and letters, Narragansett people produced what is probably the first tribal magazine in New England, The Narragansett Dawn, from 1935-36. Today, Narragansett writers include the award-winning journalist John Christian Hopkins, also an inventive novelist; the poet Ella (Brown) Sekatau; and storyteller/author Paulla Dove Jennings. To learn more about Narragansett history and people, visit the tribal website at narragansett-tribe.org, as well as the Tomaquag Indian Memorial Museum in Exeter, RI. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "Letter or Speech to Native Women's Council" by Princess Red Wing Creator An entity primarily responsible for making the resource Princess Red Wing Date A point or period of time associated with an event in the lifecycle of the resource Unknown Contributor An entity responsible for making contributions to the resource Tomaquag Museum, Princess Red Wing Papers Transcription by Ashlee Thomas Rights Information about rights held in and over the resource Tomaquag Museum. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource pdf Identifier An unambiguous reference to the resource within a given context DV-357 Description An account of the resource Transcription: Fellow – Native Americans —— In numbers there is force, for good or evil. Together we stand, divided we fall. The Native American has fell to his present state because of lack of unity, ambition & education. So 1000’s have left the rank & file of Indianhood and proceeded to live, as Jew & Gentile. But he has not dragged his brother, cousin or family along with him, as did the Jew and the Italian. These Jews did not loose their religion or way of life; but improved upon it. Let us do likewise; for the Native American has given more to this present civilization, than it ever gave back to him. This civilization does not belong to the white man,—it belongs to all races who have fought, worked & struggled to advance it. Education, medical science, mining of ores, conservation of natural resources, inventions of modern equipment, building of high structures, every field of endeavor, our race and all other races have had a part in them. Let’s go back a 1000 years before the Arabs had zero, the Indians had found zero. They had the new calculation which they are teaching in the schools to-day. Before Rome ever built the great Apian Way, of which history speaks, the Natives of South America built a great 4 lane highway. The whole Roman road could be place into one lane of this road, which is still being used, and yet history never mentioned it. Before the Spanish arrived the Natives had refined gold, had gold filled teeth & tooth brushes. The first League of Nations for Peace was formed by the Iroquois. For 100 years before the Revolutionary War, New England, New York, Del, Penn, Maryland and the Virginians were under the protection of this League of Nations for Peace. And when the 13 little colonies fought for independence, from the old world, they never would have won, if it had not been for our forefathers. And after the war, they formed their government after the government of the League of Nations of the Iroquois. Please don’t think the white man gave to the world, reading, writing, and arithmatic,—that came first from the dark man of Africa, who also gave first use of rubber and coffee. Doctors & pharmatists to-day use the same herbs, plants and minerals, for the same cures, for which my ancestors used them. Of course to-day, they have developed them into pills, powders & syrups. The pale face was wise. He took from every other race, that which was good and developed it for his own benefit. While our forefathers were pushed westward, herded on to reservations; in most cases the barron & useless lands. For generations we have been stailmated. Let us today, learn our history, and take our credit; hold on to our Indianhood and grab from every other race, that which is good for OUR benefit. Let us get into government, education, professions and skilled labors. Advance our arts, crafts and languages. Remember the faith of our fathers. Let us unity, both Native Men and Women,—rise up and take for our coming generations all that we need for a better life for all. Let us use our God-given talents for the up-lift of our race. Let us not waste them on civilized vices. Let us climb above them. let us get into the “fields that need cultivation.” Let us create more schools for bi-cultural education for Indian youth. Let us write our own history for the future. We must have more Indian doctors, lawyers, teachers, nurses, business men & women, machanics for our benefit. We need more Indian cultural centers in every community & state. We must have more Indian children centers managed by Indians. We must have good strong hardworking, far-reaching Indian Organizations in all communities, but all co-operating with each other and helping one another. We must work to create an Indian Bureau by Indians and for Indians; we must learn manipulate government, and learn to write proposals to get money for needed programs and projects. We must learn how to put pressure on our officials to gain their support. We must exert ourselves, not only for our sakes but for our children & their children. I believe the native Women’s Council have made a good start along these lines; and hope all Native men will harken to them and put their shoulders to the tasks your women have so nobley begun. Use the little we have left and the Great Spirit will again smile on his red children and give them dominion of greater things Princess Red Wing has spoken I thank you. Cowunckinus https://dawnlandvoices.org/collections/files/original/028b8a74becf2b0eab453ef78ce4aca2.pdf 3b7311403a3875a6e7518f2ff6427003 PDF Text Text �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Narragansett Description An account of the resource The Narragansett Indian Tribe has inhabited what is now the state of Rhode Island for over 30,000 years. Federally recognized in 1983, the tribe is now headquartered in Charlestown. In addition to many historic deeds and letters, Narragansett people produced what is probably the first tribal magazine in New England, The Narragansett Dawn, from 1935-36. Today, Narragansett writers include the award-winning journalist John Christian Hopkins, also an inventive novelist; the poet Ella (Brown) Sekatau; and storyteller/author Paulla Dove Jennings. To learn more about Narragansett history and people, visit the tribal website at narragansett-tribe.org, as well as the Tomaquag Indian Memorial Museum in Exeter, RI. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "Letter" (1959) by Chief Little Wolf (Mi'kmaq) to Princess Red Wing Creator An entity primarily responsible for making the resource Chief Little Wolf (Mi'kmaq) Date A point or period of time associated with an event in the lifecycle of the resource 1959-11-26 Contributor An entity responsible for making contributions to the resource Tomaquag Museum, Princess Red Wing Papers Rights Information about rights held in and over the resource Tomaquag Museum. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Description An account of the resource In this letter, Little Wolf (writing from Roxbury, MA) wishes Red Wing a happy Thanksgiving and consoles her on the death of White Oak. He praises her museum and also references the Dovecrest Restaurant, on the same premises. Format The file format, physical medium, or dimensions of the resource pdf Identifier An unambiguous reference to the resource within a given context DV-353 https://dawnlandvoices.org/collections/files/original/15f2d24aebe45069e3206b05fc60492d.pdf 747c1d6aabe5ba590f1067ae6722ce7c PDF Text Text � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Narragansett Description An account of the resource The Narragansett Indian Tribe has inhabited what is now the state of Rhode Island for over 30,000 years. Federally recognized in 1983, the tribe is now headquartered in Charlestown. In addition to many historic deeds and letters, Narragansett people produced what is probably the first tribal magazine in New England, The Narragansett Dawn, from 1935-36. Today, Narragansett writers include the award-winning journalist John Christian Hopkins, also an inventive novelist; the poet Ella (Brown) Sekatau; and storyteller/author Paulla Dove Jennings. To learn more about Narragansett history and people, visit the tribal website at narragansett-tribe.org, as well as the Tomaquag Indian Memorial Museum in Exeter, RI. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "Lullaby" by Princess Red Wing Creator An entity primarily responsible for making the resource Princess Red Wing Date A point or period of time associated with an event in the lifecycle of the resource Unknown Contributor An entity responsible for making contributions to the resource Tomaquag Museum, Princess Red Wing Papers Rights Information about rights held in and over the resource Tomaquag Museum. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource pdf Identifier An unambiguous reference to the resource within a given context DV-358