2 10 189 https://dawnlandvoices.org/collections/files/original/baf4dcd809b2af084bdba0fdb3907cae.pdf 2b93f415de9d1a21d5c7c50872e93951 PDF Text Text MASHPEE’S IDENTITY Why there should be speculation about Mashpee’s identity, with the emphasis on its traditional char acter being on the way out, is particularly agrivating to those of us Wampanoags who are Mashpee's Native Community. Development, architectural design, new comers, one center or five centers, do not change the history and identity of Mashpee. "Mashpee was once a close-knit community - all that has changed," stated our Town Planner. the right to make this statement? What gives him We haven’t seen him at one of our inter-tribal socials, tribal meetings, youth gatherings, or any number of other Indian activities which we have perpetuated down through the years as started by our ancestors long before Columbus discovered us* We are still a very close knit community, following our traditional culture, and despite adversities, we move forward. In 1870, Mashpee was incorporated into a Town. It was an Indian town then and it is an Indian town now, as the "Land of the Wampanoags" signs indicated. We recog nize that Mashpee Commons is there. We do not recognize that Mashpee has been reinvented. Why is the word "re invented" being used at all? Is it because there are those who wish to wipe out Mashpee’s Indian identity as permanently as when Columbus "discovered" us? The fact is that we have a very unique identity. Why can’ we go forward and be proud of that identity t "The Land of the Wampanoag." By the way, after all these changes are made, what is the Town of Mashpee being faced with? Not Identity...Environmental Strangulation is the answer ??? Joan Avant Tavares; President, Mashpee Wampanoag Indian Tribal Council, Inc. Director, H a sheee/Falmouth*Indian Education Program. � 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 "Mashpee's Identity" by Joan Tavares Avant Description An account of the resource Avant wrote this piece during her tenure as President of the Mashpee Wampanoag Tribal Council and Director of Mashpee's Indian Education Program. The piece appeared in the Mashpee powwow flyer, an important source of Wampanoag writing and self-representation. 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. Language A language of the resource English Type The nature or genre of the resource Document Source A related resource from which the described resource is derived Mashpee Wampanoag People of the First Light Annual Powwow flyer Date A point or period of time associated with an event in the lifecycle of the resource Unknown Date Created Date of creation of the resource. June 2016 Format The file format, physical medium, or dimensions of the resource pdf Identifier An unambiguous reference to the resource within a given context DV-348 https://dawnlandvoices.org/collections/files/original/dac62a04d209404d4387336b51114388.pdf 490a9ca92bf147445285c2f09ed69409 PDF Text Text D ugout Canoe Trip to Martha's Vineyard Linda Coombs, Associate Director, Wampanoag Indian Program ushop was a Wampanoag man of the earliest ancient tijjies. Our history tells us he was a giant who created Elizabeth Islands, Marthas Vineyard and Nantucket, among other areas. At a point too far back to fathom, he brought his people to Aquinnah on the island of Noepe (Marthas Vineyard) to live. It was a peaceful place and very abundant. To feed his family, he caught whales with his bare hands, dashed them against the clay cliffs of Aquinnah, forever staining some of the clay red. At times when heavy fogs engulf the Cape and Islands, Maushop is known to be smok ing his pipe. While Maushop, being a giant, could easily step from the Cape to island to island, the rest of the People of our size used dugout canoes. These boats were made of the logs of white pine, oak, or chestnut and were hol lowed out with fire, and then the charred wood scraped away. The Wampanoag people were excellent naviga tors and regularly traveled from many points on the mainland to the Cape and all the islands in what is now Vineyard Sound. Traveling the rivers and lakes as well as the ocean in the dugouts had been done for many thousands of years. Canoeing and travel by foot were the main forms of transportation and had always been. We don’t know when the making and use of dugout canoes began to decline, but like many other indigenous ways, it was a gradual decline. When it finally stopped, we don’t real 6 ly know. One educated guess might be by the 18th cen tury as Wampanoag men became prominent as whalers. It could be that for 200 years, Wampanoag people did not make or use dugout canoes until well into the 20th century. Around 1980, two Mashpee Wampanoag women paddled a dugout of their making down the Nemasket River, which is known as the “Wampanoag Canoe Trail.” That is also about the time that the Wampanoag Indian Program (WIP) began making canoes. For more than 20 years, canoes have been back on the Eel River in Plymouth. Every spring and every fall a canoe has been created on and launched from the banks of the river. They have been plied back and forth to the delight of the visitors and enjoyment of staff (some times far more than the allotted 10 minutes off site). They have been raced during Strawberry Thanksgiving, where some have won, some have sunk (those non-staff novices), and some have just gone around in circles. Some have even participated in a cross-cultural endeavor performed by the local gradu ating class in their apparently annual ritual of releasing one of the boats to the freedom of the river currents. So the dugouts live once again. To paddle on the Eel River Pond, however, is one thing. To do what our ancestors did and travel from the mainland out to the islands is another thing completely. To do what has not been done in 200 years is an awesome and pro found undertaking. �For more than 2 0 years, canoes have been back on the Eel River in Plymouth. Every spring and every fa ll a The trip to Marthas Vineyard is something that WIP staff had been hoping to do for five years before it actu ally came to happen, and we had several reasons for wanting to undertake this crossing. Traditional Wampanoag territory includes Marthas Vineyard, Nantucket, and the Elizabeth Islands, with part of the western border being at Narragansett Bay Prior to European contact and for many years after, people trav eled all these waters on well-known routes. They were completely familiar with the tides and currents, rips and shoals, seasons and weather patterns. The trip last August was to acknowledge the navigational prowess of our ancestors; to celebrate our traditional way of life which we understand to be viable and sustainable; and to remind us of our connection to our ancestors, the earth and waters, and our responsibility to them. Homesite. The larger is 28 feet long and made of tulip poplar, and the other 20 feet and of white pine. The trip is something we feel was meant to happen when it did. It was not something that was in our budget, so we got the go-ahead to fundraise for it. This process, however, did not begin until March. That was very late considering our time frame: for the trip in August we wanted to begin weekly canoe practices in April. A very generous contribution from our friend and long-time supporter, Mrs. Susan Jackson, Trustee and Chair of the Wampanoag Advisory Committee, enabled us to begin. The Mohegan Tribe of Connecticut also granted us a donation, and to them both we are extremely grateful. Participation in this project was voluntary, but we wanted to reciprocate everyone’s interest and dedication. As practices were It was a trip of very historic import as it happened with usually from 5:30 - 7:30, we provided a healthy snack in the ancestral Wampanoag homeland, and with beforehand so people wouldn’ have to ply the waters t Wampanoag people from several tribes: Aquinnah, on an empty stomach. Everyone also received a dinner Mashpee, and Manomet (Herring Pond). Other staff and mileage allowance. Most people traveled long dis and community members of other nations joined us as tances to attend practices, coming from the Cape, New well, including Micmac, Narragansett, and Pequot. The Bedford, and southern Rhode Island. trip was made with two canoes made at Hobbamock’ s canoe has been created on and launched from the banks o f the river. 7 �The mishoons arrive at Tashmoo on M artha’ s Vineyard after only one hour a n d 4 5 minutes. Those participating had to be ready to handle any number o f conditions: wind, rain, waves, currents. In organizing the trip, WIP staff worked with a team of consultants. An Aquinnah tribal member, Brian “Chip” Vanderhoop, assisted in locating the departure and landing points. Chip owns a charter fishing boat service, Conomo Charters, and was also one of our guide boats during the crossing. Earl Mills, Jr., Mashpee Wampanoag, assisted in training staff in han dling a boat in open waters. He is an experienced ocean-canoer, having canoed over the Bay of Fundy and down the coast to Boston. The Maritime Artisans of Plimoth Plantation assisted us with the transporta tion of the dugouts to and from the points of depar ture, and with navigational aspects as well. August 17 was fast approaching, and excitement was very high. That particular date was chosen to coordi nate with the annual presentation by the Aquinnah Wampanoag of the “Legends of Maushop,” which is also referred to as the Pageant. The history portrayed in the Pageant is that of the Aquinnah Wampanoag, and is acted out in pantomime to the narration of the sto ries. The plan for the day was as follows: meet guide boats or be at beach in Falmouth (depending on which boat one was traveling in) at 6:00 am; make the cross ing to Tashmoo, which was estimated to take 4 to 5 hours; get transported by guide boat or van up to Lobsterville Beach in Aquinnah for a traditional clam bake; attend or participate in the Pageant that evening. As it always does, 6:00 am rolled around pretty fast. We awoke to a very overcast morning, but no rain and no wind. Those going on the guide boats waited for them We very graciously were offered a second guide boat at the docks in Falmouth Harbor, and watched them owned by Vernon Welch of Aquinnah, husband of materialize out of pea soup fog. From that point we Aquinnah tribal member Berta Welch, Overseer and went over to the beach where the dugouts were to leave member of the Wampanoag Committee. Both guide from. They were already in the water, and participants, boats served to carry staff, a nurse, photographers, and dressed in traditional deerskin clothing, were making their own preparations. Quite a sizeable crowd had videographers from PAC-TV. gathered on the beach to see boats make their historic The weekly practices did begin in April, rain or shine. launch. They watched until guide boats and canoes We only cancelled a couple of times because of weather. both disappeared into the fog, six men and one woman Those participating had to be ready to handle any in the larger canoe and three men in the smaller. number of conditions: wind, rain, waves, currents. The two canoes were moored down by Mayflower II, and at At first we were concerned about the fog because it was first, practices took place around the harbor. Soon the so thick. However, it turned out to be a blessing boats were headed out toward Clarks Island, which is because it provided a cover against the sun beating five miles offshore. Going out there and back became down, which it was trying very hard to do in the mid dle of the ocean. The water could not have been calmer, the usual destination of the practices. save for the wakes of a few other boats we passed. It was It was finally decided that the dugouts would leave from a mystical scene to see canoes and paddlers silhouetted Falmouth just below the lighthouse and go across to in the fog now glowing with a golden hue from the rays Tashmoo, below Tisbury on the Island. This is a five of the morning sun. The Woods Hole — Marthas mile straight shot, and the shortest distance between Vineyard ferry went by somewhat closely, providing two points. Mrs. Jackson came through for us once the challenge of a large wake and a mystical experience again, as it happens that relatives of hers live on the of a different kind. But then the fog lifted and before beach near the lighthouse. They graciously offered to let long we could see the beach at Tashmoo. You should us leave from the beach in front of their house, as well have seen the faces of the people whose homes are right as to come there for some practices. As it turned out, there when canoes and swimmers pulled up on the only one practice the week before the crossing took beach, everyone in breechcloths and all manner of 17th-century dress. I think they had a mystical experiplace in Falmouth, although more had been wanted. �Those of us who arrived by canoe and guide boat actu As dusk drops into night, “Maushop” gathers his people ally beat the rest of the WIP staff who had come over over by a path through the woods that leads to the stage. on the ferry and were coming up-island by van. The The singers walk down the hill amidst a great feeling of canoe crossing had only taken 1 hour and 45 minutes. anticipation and go up on the stage behind a large As stated earlier, conditions were absolutely perfect. It painted mural of the clay cliffs. The only light is from was a trip meant to happen. A circle completed. By the fire burning brightly in front of the wetu, and the now the sun was fully out and the fog completely gone, moon and stars shining from above. The only sound is and it was very hot, so everyone went swimming while from the surf and the summer night crickets. There is waiting for the van with the rest of our folks. always a feeling of peacefulness out there. There is a feeling of softness and balminess and timelessness. It feels as Some went by van and some stayed right on the guide if couldnt have been much different way back when boats to ride over to Aquinnah, which was 45 minutes Maushop actually was there. As the narrator begins to away by water. Upon arrival in Lobsterville many speak, Maushop’ people come through a path in the s pitched in with preparations for the clambake, went woods, carrying torches to light their way. It is quite a swimming, went to check out their hotel accommoda stunning sight to see them moving through the trees in tions, or just rested. And finally the chowder was ready! the dark under the clear starlit sky. And then finally the bake itself was done and ready to be served! If no one felt like moving after paddling over The Pageant is such that it holds the audience mes there, they really didn’t after that meal! Talk about merized, if only for its short hour. It marked the end of working up an appetite. a long but extremely rewarding day. It was indeed a day ' f . 9: m J• . M . 4 I ? $ By then it was getting close to sunset, and we all head ed up to the Aquinnah Tribal Building. It was time to get ready for the Pageant. Many of the Aquinnah peo ple were already there getting dressed. When everyone was ready - regalia on, hair combed and braided, lost moccasins found or quickly replaced, props all set to go - we ran through the songs and dances to be done in the Pageant to get everyone warmed up. Behind the building is a natural amphitheatre with a stage built of earth and held in front by small boulders. There is a small wetu built on the stage. The stage is surrounded by the woods, and the audience sits on the hill that comes down from of mending the hoop. As a matter of fact, almost as soon as the dugouts landed, people were already saying “What are we going to do next year?” Someone else said “Next time we should do a womens trip!” And I’ ve heard that more than once now. Well, folks, it won’t be this year for a trip. Once again, it was not able to go into the budget; and fundraising last minute on top of other responsibilities is more than a bit overwhelming. But we can plan for a little farther in the future. And we can always start practicing now anyway, get those biceps in shape. Well, Wamp ladies, what do you say? - meet you at the harbor? left: Paddling was still hard work even though there was no w in d a n d the water was calm. right: The mishoons prepare to launch fror the beach below the Falmouth lighthouse. The only sound is from the su rf and the summer night crickets. There is always a feeling o f peacefulness out there. � 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 "Maushop Brings His People Home" (2003) by Linda Coombs Description An account of the resource An account of a dugout canoe trip from the mainland to Aquinnah, launched by Plimoth Plantation's Wampanoag Indian Program. Creator An entity primarily responsible for making the resource Coombs, Linda Source A related resource from which the described resource is derived Plimoth Life 2.1 (2003): 6-9 Date A point or period of time associated with an event in the lifecycle of the resource 2003 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 Plimoth Plantation and Linda Coombs. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Date Created Date of creation of the resource. June 2016 Format The file format, physical medium, or dimensions of the resource pdf Identifier An unambiguous reference to the resource within a given context DV-351 https://dawnlandvoices.org/collections/files/original/30ec969cf28c57031ec65fc575c0474a.pdf ea4a61a8a8d5f987610aa58830aaa7c4 PDF Text Text � https://dawnlandvoices.org/collections/files/original/3943310870773da28585e09452fe1399.pdf 003f93edf21cd4e2fd3e69485ca07b7f PDF Text Text The Fielding Diaries Written by Fidelia Fielding, the last speaker of the Mohegan language, in the early twentieth century in Mohegan, Connecticut. She kept her diaries in Mohegan. They were later given to Frank Speck at the University of Pennsylvania. The originals are being held in safe keeping at the Kroch Library at Cornell University in Ithaca, New York. The first line in each segment is a transcription of her writing from the original by Stephanie Fielding, the second line is Frank Speck’s linguistic transcription, the third line is Speck’s gloss, and the fourth line is the modern Mohegan translation. Occasionally, there is a fifth line with a second gloss. They are distinguished with FS (Frank Speck) and SF (Stephanie Fielding). The short length of each line is because the diaries in which Fidelia wrote were quite small and what she wrote was captured as she wrote it. The numbers in parentheses identify the library’s catalog numbers of the scanned pages of the Diaries. The page number next to that identifies the page number in the virtual diary. May 30. 1904 Mohecks (HFL9000.001.pdf – page 3) Jeets sug. ner weger nower Jeets sug. dji·´tsαg. nαwi·gi·no´wα dji·´tsαg, [page 246] Birds. I love to see the birds Citsak. Nuwikináwô citsak Sume wekchu mud ewog jogwon. su´mi· wi·´ktcu. mαd i·´wag dja´gwan because they are pretty. They do not say anything sômi wikco. Mut iwák cáqan mutche. meaguwog yous Mondo me[your] mα´tce. mi·´djuwag yuc mα´ndu mi·´zɔ·, evil. they eat these things God gives, maci. Micuwak yosh Manto miyáw, your undi gertumor. Sume mud αndai´gαtu·´mαk, su´mi· mαd then they sing, because they do not ôtay kutomák, sômi mut Gowhik koog joggwon womme joggonch gau´hikwag dja´gwan, wa´mi· dja´gwanc want for anything. All things [côhtamhutut] cáqan. wámi cáqansh Mundo me your ne yeiyo womme joggwonch mα´ndu mi·´zɔ·, ni· ya´yu, wa´mi· dja´gwanc. God gives them, that is so. All things! SF: God gives, that is so. All things! Manto miyáw, ni yáyuw. Wámi cáqansh! Weyoungo ner norwor zebug ug. skoog wodjuner �Wi·´yαηgu nαna´wα zi·´bugαg skug wa´djαnα Yesterday I saw in the river a snake. He had Wiyôko nunáwô sipok skok. Wacônáw pyommog wo woot ug. ner tuggum undi pi·´ɔ·mag wowu´tαg. nαtα´g·αm αndai´ a fish in his mouth. I hit him, then piyámáq wutonuk. Nutakamô ôtay Berkedum Pyommog. Pyommog weakchu bα´ki·dαm pi·´ɔ·mag he gave up the fish. The fish is handsome pakitam piyámáq. Piyámáq wikco. Skoog muttuddeyozzo ger qummug wong [ugly] skug mαt·αd´i´a´zu, gαkα´m·αg waηg. FS: The snake is horrid, he bites you too. SF: The snake is ugly; he bites you too. Skok muhtutiyásuw, kuqamuq wôk. Pyommog weakchu ner wezige. Skoog. Skoog Jebi. She uses adv form. pi·´ɔ·mag wi·´ktcu, nαwi·zai´g skug, skug dji·bai. The fish is handsome. I am afraid of the snake, snake is an evil spirit. Piyámáq wikco. Nuwusáyki skok. Skok cipay. Mundo wego sume wortor womme jogwonch Mα´ndu wi·´go su´mi· wo´tɔ· wa´mi· dja´gwanc. God is good because he knows all things. Manto wigo, sômi wáhtôw wámi cáqansh. Skedumb mud worter jonno cuncherche ski´dαmb mαd wo´tɔ· dja´nau kαntcαtci·´ Man does not know altogether only a little. Skitôp mut wáhtôw cánaw kôcuci Oye wortode Mundo. Mundo Gunche. oi· woto´d mα´ndu, mα´ndu gα´ntci·, So it is knowing God. God is great, Uy wáhtôt Manto. Manto kôkci, Mertarwe wego, chunche geyow wego wong mαta´wi· wi·´go tcα´ntci· gi´yau´ wi·´go waηg. very good, must you and I be good also. muhtáwi wikuw, côci kiyaw wikuw wôk. undi muss nuppoo youn muss ger uppoo �αndai´ mαs nαp·u·´yun, mαs gαdαp·u·´ Then when you will die, you will stay Ôtay mus nupuyan, mus apuw Mundo nog, ne ewor Mundo chunche mud mα´ndunag, ni· i·´wɔ· mα´ndu. tcα´ntci·´ mαd in heaven, so says God. you must not kiskuk, ni iwá Manto. Côci mut [used kiskuk instead of Mantonuk] ger Sosunne. Sosunneun chunche [ger] gαso´sαn·i·, so´sαn·i·αn tcα´ntci· FS: get tired, if you get tired you must SF: get tired. If you tire [you] must kusôhsuni. Sôhsuniyan côci Gertodermower Mundo. undi muss gαnαt´αd´αmo´wα mα´ndu, αndai·´ mαs ask for God, then [you all] will kunatotumunáw Manto, ôtay mus ger meachs meakegwong undi muss gα mi·tcs mi·´ki·gwaηg, αndai´ mαs get strength, then you will [kuwatunum] mihkikuwôk ôtay mus ger momeakke dor sume Mundo gαmomi·´kidα su´mi· mα´ndu grow strong because God [ ] sômi Manto [FF doesn’t use imperative form] [close as I can: get-vti-objective] [FF attesting to another form of ‘get’?] [FF attesting to another form of strong?] ger tiner mung. Mundo chuwher gαtai´nαmαng, mα´ndu tcu´yα helps you. God wishes kutayunamawô. Manto wonjug skedumbork wa´ndjαg ski·´dαmbak these people wôcak skitôpak [She ran out of ink & pencil and left this unfinished] end of page 3 the rest of her thought is on page 5. Page 4 is not handled by Speck but appears at the end � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Mohegan Description An account of the resource The Mohegan Tribe of Connecticut is based in Uncasville, a town named for the sachem who signed the Treaty of Hartford in 1638. Federally recognized since 1994, the tribe has a complex governmental structure including a Tribal Council, Council of Elders, and a Tribal Court. Mohegans have a long history of writing, from early missionaries including Samson Occom and Joseph Johnson to twentieth century Medicine Women like Fidelia Fielding, Gladys Tantaquidgeon and Melissa Tantaquidgeon Zobel. Resources The Mohegan Tribe's own <a href="http://www.mohegan.nsn.us/" target="_blank">website </a><a href="https://www.facebook.com/Tantaquidgeon-Museum-670735376320195/?rc=p" target="_blank">The Tantaquidgeon Museum</a> on Facebook Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "Mohegan-Pequot Diary" (1904) by Fidelia Fielding Description An account of the resource Fidelia Fielding (1827 – 1908) was the last fluent speaker of the Mohegan language. She lived in Mohegan all of her life, and was known to keep to herself. She was very loyal to her Mohegan culture and traditions, and was also the last Mohegan known to live in the traditional style log dwelling. Fidelia became acquainted with the anthropologist Frank Speck when he visited Mohegan while doing research on "dying languages" as a student at Columbia. Fidelia appreciated the fact that he was interested in the Mohegan language, as many of the young people were not, and she provided him with some of her Mohegan diaries. Although many of these diaries were lost in a fire, after Fidelia’s death, the others were donated to Speck by John Fielding, her adopted son. Speck transcribed and translated the diaries, and later published this material in his "Native Tribes and dialects of Connecticut: a Mohegan-Pequot diary." (Forty-Third Annual Report of the Bureau of American Ethnology). These diaries are now available online, and the originals are at the Kroch Library at Cornell University in Ithaca, New York. Stephanie Fielding, a descendent of Fidelia, is the Mohegan Tribal Linguist. She has spent years studying and analyzing these diaries, and has used them to reconstruct the Mohegan language. This reconstruction has resulted in the creation of a modern Mohegan dictionary, which is available online. Stephanie Fielding now offers Mohegan-Pequot language classes to Mohegans and other local Native tribes. Attached you will find a PDF image of Fidelia's diary entry dated May 30, 1904. This is a snapshot of one of her original diaries. In addition, I have attached Stephanie Fielding's transcription and translation, which includes Frank Speck's transcription and translation, and a translation into modern-day Mohegan. Fidelia Fielding was Christian, while also maintaining a Mohegan worldview. When reading her diary, these things become apparent. Fidelia loved nature, animals, and God (Mondu) and frequently wrote about these things in her diary. Mundu (Mondu) is the Mohegan word for the creator, but here Fidelia utilizes it to mean both the Christian God and the Mohegan creator. Her Mohegan name, Dji'ts Bud dnaca, "Flying Bird" is appropriate as her love of birds is also demonstrated in this diary entry. Creator An entity primarily responsible for making the resource Fielding, Fidelia Fielding, Stephanie Speck, Frank Source A related resource from which the described resource is derived <a href="http://rmc.library.cornell.edu/collections/HFL9000_001.pdf">Cornell University Libraries, Smithsonian Institution </a> Speck, Frank G. "Native Tribes and dialects of Connecticut: a Mohegan-Pequot diary." Forty-Third Annual Report of the Bureau of American Ethnology, 1925-1926. Smithsonian Institution, Washington: GPO, 1928. Ed. Blankenship, Roy. The Life and Times of Frank G. Speck 1881-1950. University of Pennsylvania Publications in Anthropology, No. 4. p. 1-6. <a href="http://www.mohegan.nsn.us/heritage/FideliaFielding.aspx">The Fielding Diaries, Stephanie Fielding</a> Date A point or period of time associated with an event in the lifecycle of the resource 1904-05-30 Contributor An entity responsible for making contributions to the resource Rachel Sayet (Mohegan) Language A language of the resource Mohegan-Pequot, English Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource pdf Rights Information about rights held in and over the resource Transcription used with permission of Stephanie Fielding. Dairy excerpt in public domain. Rachel Sayet consulted with Mohegan tribal authorities in posting these images. Identifier An unambiguous reference to the resource within a given context DV-282 https://dawnlandvoices.org/collections/files/original/7eecd4c0ba063ef52d787e2d1071deb2.pdf af2beb1696062272a259daadf5ec3994 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 "Music from the Start" by Princess Red Wing Description An account of the resource A short essay pondering the power of music. 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-361 https://dawnlandvoices.org/collections/files/original/6a9f7d001b94196065cc7f9afbf714ea.pdf 6754cea6d99dddb093504d6b0c85db3c PDF Text Text Op-Ed: Six things you did not know about the federal acknowledgme... http://ctmirror.org/2014/06/03/op-ed-six-things-you-did-not-know-a... The CT Mirror (https://ctmirror.org/2014/06/03/op-ed-six-things-you-did-not-know-about-the-federal-acknowledgment-of-indian-tribes/) Op-Ed: Six things you did not know about the federal acknowledgment of Indian tribes By: RUTH GARBY TORRES | June 3, 2014 OK, I admit it…you caught me. I used that headline because I am deluged with this type of attention grabber when I am reading online news and using social media. And I just can’t help myself; I have to find out what the ten tricks are to keeping the airline from losing my luggage, the five magic foods I should be eating and 300 things that successful people don’t do. But don’t click away from this opinion piece just yet. You may actually read something that you hadn’t considered before. #1 – Yes, Virginia (and Connecticut and California), there really are tribes east of the Mississippi and further west than Arizona and they continue to exist today. (http://ctmirror.org/about-us/#submitoped) Because you don’t know their histories, never learned about them in school and never saw a movie about them starring Kevin Costner does not prove that these tribes disappeared. Tribes in these states and others have distinct histories but many share the challenges presented by the existing administrative process to determine if a tribe will be acknowledged by the federal government. How exactly does a petitioning tribe produce documents that show evidence of their political and social activities during times when government policies were determined to annihilate and assimilate indigenous peoples? #2 – Contrary to what you may hear from public officials in Connecticut, there will still be many obstacles for tribes petitioning under the proposed changes to the acknowledgment process and beyond that process. Back in 2005 when many of these same public officials were running around with their hair on fire because the Schaghticokes and Eastern Pequots were federally recognized, the U.S. Supreme Court decided the City of Sherrill vs. Oneida Indian Tribe case. To be clear, I am not a lawyer, legal scholar or expert but anyone can find explanations of this case in plain English. In short, the Oneidas legally purchased private properties in New York, which the City of Sherrill wanted to tax. The court held that, “Given the longstanding, distinctly non-Indian character of central New York and its inhabitants, the regulatory authority over the area constantly exercised by the State and its counties and towns for 200 years, and the Oneidas’ long delay in seeking judicial relief against parties other than the United States, standards of federal Indian law and federal equity practice preclude the Tribe from unilaterally reviving its ancient sovereignty, in whole or in part, over the parcels at issue.” Yes, that was plain English. Plainer still are my words – Connecticut land owners can relax now. You can thank Justice Ruth Bader Ginsburg. Even if tribes here have legitimate claims to dispossessed land that you now call home or if tribes purchase land in the future, tribal sovereignty will not automatically be restored on those lands. With the reform of the recognition process, tribes still retain the burden of satisfying rigorous criteria demonstrating that they have survived against the many pressures of annihilation and assimilation. And even upon recognition, there is no guarantee of land, of tribal governmental authority over land, and certainly no guarantee that gaming development would be either permissible or economically practical. A long and deep recession stands between the glory days of Indian gaming expansion and the present economic realities. And if that weren’t enough to make folks relax, there’s that pesky 2009 Carcieri vs. Salazar decision that limits the federal government from acquiring new trust land for tribes. Relax already, put the hair fires out and/or get better legal advice! #3 – Tribal sovereignty and federal acknowledgement are not gifts, prizes or awards. Tribes cannot win [ding, ding, ding] recognition. 1 of 3 2/16/16, 7:55 AM �Op-Ed: Six things you did not know about the federal acknowledgme... http://ctmirror.org/2014/06/03/op-ed-six-things-you-did-not-know-a... When a tribe is on the U.S. government’s list of recognized tribes, it means that the U.S. government has acknowledged a relationship that is Exit "Clean Read" mandated by the Constitution. A successful petition for federal acknowledgement is a finding that a tribe has been improperly overlooked and that the federal relationship was previously neglected. mode The federal government cannot grant, bestow or award tribal identity. It acknowledges that which already exists. The use of language in media outlets and coming from government officials is like the proverbial bouncing ball. Follow the bouncing ball in Connecticut. “Tribe” is the word you first heard the state’s various elected officials use when referring to Connecticut’s tribes (Eastern Pequot, Golden Hill Paugussett, Mashantucket Pequot, Mohegan and Schaghticoke). Based on the political strategies deployed against the tribes, the words evolved in an effort to use language to change reality. Our tribes were spoken of as “tribal groups,” “Indian groups” and the whispered message, “not Indian.” A new name emerged in the Connecticut governor’s February 24, 2014 letter to President Obama, verbal calisthenics meant to minimize, perhaps even dismiss, the state's relationship with the tribes. He refers to them as, "living descendants of the groups for which the reservations were first established." Huh? #4 – This is not the first time that Connecticut public officials demanded changes to the federal acknowledgement regulations. Inflammatory cries like, “fundamentally flawed,” “not transparent enough,” and “impose a moratorium on recognition decisions until we can fix this system,” were aimed at the federal acknowledgement process and hurled at the Bureau of Indian Affairs (BIA) starting in 2000 when the BIA determined that the Eastern Pequot petition had passed muster and would continue toward a final federal acknowledgement determination. This same year, the New York Times reported that a BIA researcher told Connecticut’s former attorney general, “You may not like hearing this, but the best evidence supporting the Eastern Pequots' federal recognition comes from the state's own record, comes from the fact that the state has maintained and documented a continuous government to government relationship.” There was actually a shortage of soapboxes until 2005 when political pressure succeeded in having both the Eastern Pequot and Schaghticoke federal recognition decisions overturned. Until then, the soapboxes were set out regularly. “We have to fix this broken process,” was a common theme but the deployed strategies and public record indicate that the officials did not care about the broken process. They cared (and still do) about controlling gaming expansion. And they act as if the only way to prevent another casino from cropping up in the state is to cut off petitioners at the pass. Fourteen years ago, the marriage of gaming and federal recognition was celebrated in Hartford, Kent, North Stonington and Washington, DC. Well played and professionally executed. #5 – Changing the regulations that acknowledge tribes is a remedy to address a social justice issue. Does it make it easier for tribes? The Obama administration is accused of making it “easy” for tribes to petition for acknowledgement. Easier, perhaps, but not easy. Hmmm…did the abolition of Jim Crow laws make it “easier” for blacks to vote? Did the reformation of child labor laws make it “easier” for children working under oppressive and unsafe conditions? Does the 2009 Lilly Ledbetter Fair Pay Act make it “easier” for women to earn equal pay? Yup. And changing the acknowledgement regulations will make this process more transparent and amenable to evaluation and oversight; however, even with reform, acknowledgment will not be easy. Rebuilding a tribal nation’s infrastructure after nearly four hundred years of purposeful demolition is difficult, and over the last decade, has been further complicated by U.S. Supreme Court rulings. And, by the way, this is a national issue – affecting the future of Indian peoples across the country – and none of the local media outlets are reporting on that. #6 – Federal acknowledgment/recognition of Connecticut tribes is the small picture. In 2010 the Obama Administration announced its support for the United Nations Declaration on the Rights of Indigenous Peoples. One of the last few colonial hold-outs, we finally endorsed a non-binding statement on how the world’s nation states must understand, negotiate with and live among the world’s indigenous populations. Engaged groups with diverse stakeholders spent more than 25 years to produce the Declaration, 2 of 3 2/16/16, 7:55 AM �Op-Ed: Six things you did not know about the federal acknowledgme... which was finalized in 2007. http://ctmirror.org/2014/06/03/op-ed-six-things-you-did-not-know-a... Exit "Clean Read" mode The Declaration “solemnly proclaims the following [in part] as a standard of achievement to be pursued in a spirit of partnership and mutual respect: Article 8 [of 46], section 2b: [nation] states shall provide effective mechanisms for prevention of, and redress for any action which has the aim or effect of dispossessing them of their lands, territories or resources..” Five of the six reservations in Connecticut were established long before the State of Connecticut was established. The Connecticut colonial government set aside land for the exclusive use of the tribes and these long standing reservations are substantially important evidence of continuous tribal existence. The proposed regulations acknowledge this while the State is trying to deny it. So, when the next news story you read is that Connecticut is trying to abolish the remaining state reservations so that the state can evade the impact of potential changes to the federal acknowledgment regulations, would you kindly think of these six things you did not know about the federal acknowledgment of Indian tribes? Ruth Garby Torres, MPA is a living descendant of the group for which the Schaghticoke reservation was first established. She is the author of a chapter about the Schaghticoke experience with the federal acknowledgement process published in Recognition, Sovereignty Struggles, and Indigenous Rights in the United States: A Sourcebook, edited by Amy E. Den Ouden and Jean M. O'Brien (University of North Carolina Press, June 2013) Comments 0 comments 3 of 3 2/16/16, 7:55 AM � 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 Schaghticoke 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 "Op-Ed" (2014) by Ruth Garby Torres Description An account of the resource Ruth Garby Torres is a member of the Schaghticoke Tribal Nation (Indian Legal Program 10). She is an author, public servant, academic, and a recipient of numerous awards for her work (Charter Oak "Alumni"). A lifelong Connecticut resident, except for a brief period in Cambridge, Massachusetts while studying at Harvard, Torres is well-known in her community for her expertise regarding policy surrounding Native American tribal recognition; she has written and spoken about the issue extensively (Rodriguez). Torres received her Bachelor's degree in an online program at Charter Oak State College and her Master of Public Administration from the Harvard John F. Kennedy School of Government ("Spotlight"). Torres has been involved with public service since she was a teenager, when she was elected to the Schaghticoke Tribal Council, the youngest Schaghticoke councilor in history. She has worked for the Connecticut State police for over twenty years, in numerous capacities (Rodriguez). Torres has served on many different boards and committees, including the Yale Native American Cultural Center board ("Spotlight"). During her time at Harvard, Torres participated in the program "From Harvard Square to the Oval Office," which aims to give women better access to positions working in public policy (Rodriguez). Now that she has an MPA, Torres plans on continuing her work in public service, specifically on public policy in Indian country to improve the quality of life for Native peoples ("Spotlight"). <h4>Writing</h4> A number of Torres' works appear in anthologies, such as Dawnland Voices: An Anthology of Indigenous Writing from New England and Recognition, Sovereignty Struggles, and Indigenous Rights in the United States: A Sourcebook, and she has facilitated many formal discussions surrounding indigenous rights in America (Rose). Along with a fellow Schaghticoke tribal member, Trudie Lamb-Richmond, Torres co-edited the section in Dawnland Voices focusing on the Schaghticoke tribe. In Torres’ 2014 op-ed, “Six things you did not know about the federal acknowledgement of Indian tribes,” she presents the basics of federal acknowledgement of Indian tribes in clear, plain language, with plenty of humor and wit. The piece highlights the many struggles that Native people face when seeking recognition, and similar issues. Torres is particularly invested in Tribal Recognition practices, as the Schaghticoke, have been alternatively recognized and de-recognized at both state and federal levels over the course of history. Their status is still presently unresolved, and the Schaghticoke people remain in a kind of political limbo. Torres comes from a long pedigree of Schaghticoke writers addressing government entities, particularly concerning sovereignty and tribal rights. Torres is particularly on point in her op-ed, wittily engaging a largely uniformed audience, while also insisting on the lasting presence of Native peoples in New England. It is a commonly held belief that all the Native people in New England died after King Philip’s War, which did result in the deaths of many Native people. Although many Natives lived on after Philip was executed, the public delusion that Native populations disappeared after the conflict still persists in the twenty-first century. Indians still live in New England, and our constant denial of that is harmful, which Torres underscores. Torres' awareness of public perception of Native people is apparent in her bitingly accurate recognition of policies and media that continue to make Native struggles difficult today. Torres explains how changes to the federal recognition process are not actually making the process easier for tribes, and she notes how the media portray Indians as freeloaders who want to take advantage of tribal sovereignty (which then perpetuates broader public biases against all Natives). Torres highlights how reality is quite different than media scape-goating, citing the City of Sherrill vs. Oneida Indian Tribe case, which holds that tribal sovereignty will not be restored just because the historically tribal land was repurchased. Essentially, land that has been Indian land for generations (hundreds of years) that has moved to other hands, often through illegal processes, becomes no longer accessible by Natives. Torres highlights how such cases are unfortunately common, and that Native rights are consistently challenged, denied, or whittled away, despite constant effort to maintain them. Her writing is enriched by deep research and an awareness of mainstream media bias; she is careful and methodical in making her points clear and well-informed. Again, aware of media presentation and public biases and false perceptions, Torres notes that the Obama administration has been trumpeted for making federal recognition “easy." While the changes to the process of federally recognizing tribes have definitely made it easier for Natives to have their tribes recognized, the process remains far from “easy”. Torres succinctly writes: <blockquote> Rebuilding a tribal nation’s infrastructure after nearly four hundred years of purposeful demolition is difficult, and over the last decade, has been further complicated by U.S. Supreme Court rulings. And, by the way, this is a national issue – affecting the future of Indian peoples across the country – and none of the local media outlets are reporting on that. </blockquote> Beyond defending her own community, Torres recognizes the jeopardy of all tribal Nations and peoples. While she writes from her own tribal perspective, her writing reaches beyond their sphere and recognizes the national import of these issues, both in the media, and in their impacts on the many Native peoples involved. Torres writes beyond her own tribe, remarking that tribal recognition is only one issue amongst many that Native people face in a global context. Showing her vision beyond the local, Torres notes that the United Nations Declaration on the Rights of Indigenous Peoples, released in 2007, announced that the rest of the world “must understand, negotiate with and live among the world’s indigenous populations" (Torres). The Declaration had been in process for over twenty-five years by the time it was revealed. Torres notes the magnitude of the many injustices Natives in our country must face, and the various frictions that exacerbate their ability to do so. As a powerful, persuasive living example, Torres has dedicated much of her life to fighting these injustices and educating other people about them, so that maybe they can do the same. <h4>Works Cited</h4> CharterOak State College. <a href="http://us1.campaign-archive1.com/?u=41517d2e63f0636389bcc086d&id=4facb96e78">"Alumni Spotlight: Ruth Garby Torres."</a> CharterOak State College. Jan. 2010. Web. 18 Apr. 2015. ---. Alumni. CharterOak State College. 2015. Web. 18 Apr. 2015. Rose, Christina. "Connecticut Attacks Proposed Fed Rec Revisions, Fears Land Claims, Casinos." <a href="http://indiancountrytodaymedianetwork.com/">Indian Country Today Media Network</a>. 10 June 2014. Web. 15 Apr. 2015. Indian Legal Program. "<a href="http://conferences.asucollegeoflaw.com/triberecognition/files/2013/10/Conference-Speakers-Biographies.pdf">Speaker Biographies.</a>" Who Decides You're Real? Fixing the Federal Recognition Process. January 16-17, 2014, Arizona State University, College of Law, Ventana Ballroom, Tempe, AZ. Tempe, AZ: Indian Legal Clinic, 2014. Web. Rodriguez, Karla. "<a href="http://www.cawp.net/news.html">Spotlight on CAWP Member Ruth Garby Torres: A Woman of the Future.</a>" Connecticut Association of Women Police. Hollis Internet Marketing, LLC, 2011. Web. 18 Apr. 2015. Torres, Ruth Garby. "<a href="http://ctmirror.org/2014/06/03/op-ed-six-things-you-did-not-know-about-the-federal-acknowledgment-of-indian-tribes/">Op-Ed: Six Things You Did Not Know about the Federal Acknowledgment of Indian Tribes</a>." The CT Mirror. The Connecticut News Project, 03 June 2014. Web. 15 Apr. 2015. Creator An entity primarily responsible for making the resource Torres, Ruth Garby Source A related resource from which the described resource is derived <a href="http://ctmirror.org/2014/06/03/op-ed-six-things-you-did-not-know-about-the-federal-acknowledgment-of-indian-tribes/#" target="_blank">CT Mirror</a> June 3, 2014 Date A point or period of time associated with an event in the lifecycle of the resource 2014-06-03 Contributor An entity responsible for making contributions to the resource Alexa Procaccianti UNH '15 Rights Information about rights held in and over the resource Ruth Garby Torres. 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-336 https://dawnlandvoices.org/collections/files/original/9f5254b256d0ec677bf6b6c6fc976293.pdf c01198cd0681489a1424cab1033f9af3 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 "Our Babies" by Princess Red Wing Description An account of the resource A poetic piece or prayer written 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-360 https://dawnlandvoices.org/collections/files/original/66af119c70f42ac1ae3cbf9b61fa7356.jpg 0cc2666cb538c0482f528c64937dcc7d 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 "Penmanship exercise" (1828) by Lewis Sockbason Description An account of the resource This penmanship exercise by 15-year-old Lewy Sockbason is tucked into an 1828 report from the Reverend Elijah Kellogg, a Protestant missionary who ran a school on the Pleasant Point reservation for six years. Kellogg was much enamored of Lewy’s father, Deacon Sockbason, whom he considered one of the “good Indians” willing to embrace “civilization.” Deacon Sockbason, of course, was more complicated than that. Often recalled as the first man to live in a wood-framed house at Pleasant Point, he was literate, and fluent in English, French, and Passamaquoddy. Tribal historian Donald Soctomah says that Sockbason worked on a number of important negotiations for the Passamaquoddies. To get at early Native American writing (like this penmanship exercise), one often has to sift through the works of white missionaries, administrators, and agents. For instance, William Henry Kilby, who met Deacon Sockbason, wrote in his 1888 <a href="http://archive.org/stream/eastportpassamaq00kilb/eastportpassamaq00kilb_djvu.txt" target="_blank">Eastport and Passamaquoddy: A Collection of Historical and Biographical Sketches</a>: <blockquote>He could read and write, though his spelling, as shown in the sample in my possession, was rather imperfect; and he had been to Washington to see the President. He considered himself the greatest man in the tribe, and was continually trying to impress others with the idea of his dignity and importance. On special occasions, he wore a coat of startling style. Years ago, on one of my visits to Pleasant Point, looking over the fence of the little burial-ground I saw a rift of split cedar standing in place of a headstone, bearing in rude letters the inscription. (TIKN SOKEPSN)</blockquote> Kilby's characterization of the phonetic spelling as “rude," and his obvious distaste for a Native man who displayed confidence or material wealth, tell us much more about the racist attitudes of the time than they do about Sockbason himself. The Passamaquoddy reservations in the 19th century (and later) were grievously poor, because, as the Abbe Museum <a href="http://www.abbemuseum.org/pages/wabanaki/timeline/poverty.html" target="_blank">explains</a>, the state of Maine--illegally, and continually--sold off and leased tribal lands and resources without distributing the profits to Native people. Those resources included timber, a theft routinely protested--in writing--by Passamaquoddy leaders including Deacon Sockbason, and later <a href="http://www.wabanaki.com/lewis_mitchell.htm" target="_blank">Lewey Mitchell</a>, the tribal representative to the state legislature in the 1880s. Donald Soctomah's archives include this petition from Deacon Sockbason, demanding that the State stop depleting fish and timber and return Passamaquoddy lands: <blockquote>Your friends further state that they are in great want of a piece of woodland for the purpose of getting wood in the winter for the use of the elderly Indians, their women, and children, as they live on a point of land called Pleasant Point where they cannot procure wood, as all the woodland for the distance of thirty miles is owned by private individuals.</blockquote> These are hardly the words of a tool of the colonial powers, as Kellogg understood Sockbason. The fact that this Passamaquoddy man lived in a wood-frame house, then, was not what his white neighbors thought. Settler colonists including William Kilby and Henry Thoreau were unnerved by literate Indians in wood houses: they found such people pitiful, tragic, assimilated. But Sockbason was clearly trying to ensure that his own people had access to their own resources. Kellogg tells a story of how the local priest tried to bar workmen from bringing a frame for a workshop ashore at Pleasant Point; Sockbason intervened, and the workshop was built. Creator An entity primarily responsible for making the resource Sockbason, Lewis Source A related resource from which the described resource is derived 1828 report of Rev. Elijah Kellogg, at <a href="http://windowsonmaine.library.umaine.edu/fullrecord.aspx?objectId=4-108" target="_blank">Windows on Maine</a>. Date A point or period of time associated with an event in the lifecycle of the resource 1828 Type The nature or genre of the resource Still Image Format The file format, physical medium, or dimensions of the resource jpeg Identifier An unambiguous reference to the resource within a given context DV-258 https://dawnlandvoices.org/collections/files/original/8eaf6fed0779201db187067362910e7d.jpg b43682afc3bba69ec98d8a063ab04b08 https://dawnlandvoices.org/collections/files/original/f83a718a09625d363f077d0565ec48c2.jpg 589d133f7239bca8f5d6eb7929ea5524 https://dawnlandvoices.org/collections/files/original/d4046da2c1ef74d4463c1c5c9c2857b0.jpg 321ae131ff3eb76029da2158b48bbcfb Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Penobscot Description An account of the resource The Penobscot people, who identify closely with the Penobscot River that is their home, have a reservation on Indian Island, near Old Town, Maine. Part of the Wabanaki Confederacy, they were among the tribes that won federal recognition in the 1980 Maine Indian Land Claims Settlement Act. A Penobscot scholar, Joseph Nicolar, was one of the first regional Native people to publish a book: Life and Traditions of the Red Man (1890). Since then, many others have written about their language and culture, including the performing artist Molly Spotted Elk and poet Carol Dana. The Penobscots have a rigorous process for protecting their intellectual property, asking any scholars who are studying or writing about them to communicate with their Cultural Heritage and Preservation Office. Resources Penobscot Nation <a href="https://www.penobscotnation.org/" target="_blank">website</a> <a href="http://www.penobscotculture.com/" target="_blank">Penobscot National Cultural & Historic Preservation Department</a> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "Petition" (1829) by Penobscot Governors Description An account of the resource Written by Penobscot Governors and Indians in Council at Old Town, Maine, The <a href="http://www.penobscotnation.org/">Penobscot</a> Land Claims Petition of November 5, 1829 concerns the sale of tribal lands in the new State of Maine. The petition, which was in response to an application for further land sale, addressed the Penobscot’s growing wariness of sharing or selling their dwindling homeland. In 1820, the Missouri Compromise declared Maine an independent state; the Penobscot Indians faced loss of land in direct violation to the 1790 Trade and Non-intercourse Act. The Trade and Non-intercourse Act was meant to protect Indian lands on a federal level, and other treaties also made by the Penobscot with the former Commonwealth of Massachusetts in 1796 and 1818 were meant to help establish reservation lands. On August 17, 1820—a mere nine years before the Penobscot Land Claims Petition—the Maine signed a new <a href="http://windowsonmaine.library.umaine.edu/fullrecord.aspx?objectId=4-88">treaty</a> with the Penobscot people, effectively releasing the Commonwealth from their former agreements with the Native Americans of Maine. Only three of the four tribes in Maine, the Penobscot, the Maliseet, and the Micmac, signed this treaty. The Passamaquoddy people, the last of the four tribes comprising the Wabanaki people of Maine, were the only tribe to not sign the treaty. Maine was and remains a border state with the territory that is now modern-day Canada. Maine was formed before the American Civil War and during a time when there was still significant tension between American, French, and English settlers. There was a drive to lay claim to the largely unknown interior and fringe areas of Maine. As property as a form of power grew, the demand for ownership of the new, rich areas in Maine became a goal for the white settlers. The Penobscot people had already given up vast areas of tribal land to the government of Maine when the 1829 petition was written, and the document sought to voice their concerns about losing the diminished portion that they had left. As seen in the 1829 petition, the additional transfer of Penobscot lands when so much had been “sold” (or forcibly handed over already), was quietly responded to as an outrageous notion. The Penobscot people’s first argument was that the State of Maine had a large quantity of wild lands that the Penobscot and other Native Americans of Maine ceded to them. Those lands had thus far been relatively unused and the Penobscot compromised by offering that once all the land was used up then they would gladly share with their white neighbors. The Penobscot wrote that “Till this is the case, leave us this little pittance, the miserable remains [still in their possession]. The wording in this section of the petition was likely crafted to dissuade the government from taking more of their land and show the “pittance” or “miserable remains” were inadequate, not worth the effort to obtain from the Penobscot. One of the substantial concerns the Penobscot people had was that if they were to continue selling their land in Maine, there would be no land remaining for future generations. The Penobscot relied on the land’s resources for sustenance and to keep their traditional practices of hunting and fishing alive. In the petition, it is highlighted that through settlement of Penobscot territory—that was supposedly theirs to govern and call home—a fish trap was destroyed, and white settlers stole previously harvested and stored provisions from their land. By bringing attention to these struggles, the Penobscot people attempted to obviate any further dispossession. Throughout the petition, the Penobscot continually maintain that they are willing to work with the terms of the white people in order to come to a common understanding. In reference to building a tavern on a military road so white men had a place to stop along their travels, the Penobscot were very willing to make “such men to be accommodated.” The Penobscot also point to the fact they anticipated the white settlers would ask for more taverns along the road when they complain that one is not enough. The Penobscot refer to the white people as their “brothers” and “brethren,” recognizing certain equality between them, and are taken aback by the whites not treating them the same respect and understanding. In the closing lines of the petition the Penobscot write: “We have been faithful to our white brethren and all we ask in return, is, that their contract towards us should be just and reasonable.” In <a href="http://www.penobscotculture.com/index.php?option=com_content&view=article&id=14&Itemid=25">1833</a>, four years following the 1829 Penobscot Indian Land Claims Petition, a controversial sale of some of the remaining Penobscot lands took place. It is said that a number of the Penobscot tribal members who signed the treaty did not understand exactly what they were giving up when they did so. Further loss of Penobscot land took place and 100,000 acres of land was sold, leaving only 5,000 acres in the ownership of the tribe. It was not until over a century later, in accordance with the <a href="http://www.mitsc.org/documents/33_FedSettActALL.pdf">Maine Indian Claims Settlement Act of 1980,</a> that the Penobscot and other Wabanaki tribes in Maine were compensated for the unlawful disposition of their tribal lands. What is perhaps most troubling—and perhaps most worth noting—is this thought of the intent to gain possession of tribal lands at all costs. That the Penobscot people signed away land unintentionally is further testament to the settlers’ avarice and disrespect toward not only the Penobscot, but many other tribes at this time. Such documents as this petition are central to our discussions of reclamation and land rights and are worth excavating for the richness of culture and context they provide. Creator An entity primarily responsible for making the resource Penobscot Governors and Indians in Council Source A related resource from which the described resource is derived <a href="http://windowsonmaine.library.umaine.edu/view.aspx?objectId=4-9&currentfile=0" target="_blank">Windows on Maine</a> Maine State Archives Date A point or period of time associated with an event in the lifecycle of the resource 1829-11-05 Contributor An entity responsible for making contributions to the resource Siobhan Smith, UNH '12 Language A language of the resource English Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource jpeg Identifier An unambiguous reference to the resource within a given context DV-268 https://dawnlandvoices.org/collections/files/original/06eb1a69ccf3ef916a8cdd55b255231f.jpg b686cb41e938eb628f8514b134786369 https://dawnlandvoices.org/collections/files/original/b2404f68d47e0994392d6bfc6f64d6e2.jpg 27bf436ec04a6aed28f4357cbee8d881 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Abenaki Description An account of the resource Traditional Abenaki territory encompasses what is now New Hampshire and Vermont, as well as parts of western Maine, western Massachusetts, and Quebec. The Abenaki people comprise numerous bands and communities. In the United States, at this time, none of those groups is federally recognized. The Canadian government formally recognizes two reserves, at Odanak (St. Francis) and Wolinak (Becancour). Resources <a href="http://tribal.abenakination.com/" target="_blank">Mississquoi Abenaki Tribal Council</a> (VT) <a href="http://www.elnuabenakitribe.org/" target="_blank">Elnu Abenaki Tribe</a> (VT) <a href="http://www.abenakitribe.org/" target="_blank">Nulhegan Abenaki Tribe</a> (VT) <a href="http://koasek-abenaki.com/" target="_blank">Koasek Traditional Band</a> (VT) <a href="http://www.cowasuck.org/" target="_blank">Cowasuck Band of the Pennacook Abenaki</a> (NH) Subject The topic of the resource Abenaki Indians Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "Signature, Treaty of Portsmouth" (1713) by Bomoseen Description An account of the resource The signature of Abenaki sachem Bomoseen is one of many attached to the Portsmouth Peace Treaty of July 13, 1713. Some of these signatures are printed in spiraled cursive while others are elaborate totems, emblems used by Native American leaders to represent their tribe (1). Most totems on the treaty are recognizable figures like turtles, birds, or deer, but Bomoseen’s is not as easily discernible. Some, like Mary Calvert, have speculated that “Bomoseen’s totem is a charming drawing of a girl’s head bringing to mind that he had a dearly loved daughter” (2). This claim can be argued however, mirroring the complicated and debatable legacy Bomoseen left behind. Known best for leading the attack on Oyster River Plantation in 1694, he was a man revered by his Abenaki tribesmen and loathed by the British. But to understand Bomoseen and his place in the Oyster River Massacre, one must look deep into history prior to the raid and the related Portsmouth Peace Treaty to see the conflicts that had driven the Abenaki’s to fight in a white man’s war. A two sentence summary of the Oyster River Massacre is etched into a plaque on the banks of Mill Pond in Durham, New Hampshire: <blockquote>“On July 18, 1694, a force of about 250 Indians under command of the French soldier, de Villieu, attacked settlements in this area on both sides of the Oyster River, killing or capturing approximately 100 settlers, destroying five garrison houses and numerous dwellings. It was the most devastating French and Indian raid in New Hampshire during King William's War.”</blockquote> While the dates and numbers are true, this memorial promotes the one-sided history that has been passed down for generations, retelling the event as an unprovoked attack on a sleepy New England colony. What is often excluded in these accounts is the expansionist culture of the British settlers, who had begun invading Abenaki territory many years earlier. While the Abenaki people witnessed the land they once knew drastically altered by colonization, they took action to save their tribe from devastation by adapting to European war customs and forming an alliance with the French. As historian Craig Brown explains, “the Abenaki regarded themselves as a military power on equal footing with the Europeans. The Indians were fighting primarily to recover kinsmen taken by the English and to push back English encroachment on their land” (3). For years, Abenakis struggled to continue their way of life as the British pushed them off their land in Eastern New Hampshire and Southern Maine, blocking their fishing sites and damaging their corn crops with loose cattle. The Abenaki view of land rights can be seen through Bomoseen’s own words as reported to the Council of Massachusetts by John Hill: “all those lands belonged to his uncle Moxis the Chief Sachamor of that place, and [John Hill] saith that those Eastern Indians carry themselves very surly and insolently and do say, that the English shall not repossess and enjoy ye lands in ye province of Maine than by agreement with them” (<a href="http://books.google.com/books?id=XyIK3fBFzdsC&printsec=frontcover&dq=saliha+belmessous&hl=en&sa=X&ei=r_CfT4inDKTf0QHRs8GpAg&ved=0CDIQ6AEwAA#v=onepage&q&f=false" target="_blank">4</a>). The Abenaki realized that their best approach to dealing with these people was to follow European customs, including using treaties and agreements to come to compromises. Although Bomoseen’s request to respect Abenaki land should have come as a forewarning for future conflict to come, his words were often ignored by the British, who constantly “encroach[ed] on [Abenaki] territory creating much tension between the two peoples, which fed a continuing cycle of diplomatic negotiations and violent clashes” (4) including the Oyster River Massacre. During King William's War, fought from 1689 to 1697, French-Abenaki raids on British settlements were a common battle tactic. After the Treaty of Pemaquid was signed in 1693, outlining peace and trade conditions between the British and Abenaki, the French realized they had to keep their Abenaki allies on good terms if they wanted to win the war. Although thirteen Abenaki chiefs signed the document, "the English assumed that the signers of the treaty represented all the Indians, which reflected a dangerous lack of understanding of Indian politics and social structure" (3) Each smaller tribe had a chief, and any chief who did not sign the treaty did not feel like they had to listen to it. While some Abenaki clans agreed to these new acts of neutrality with the British, others remained loyal to the French. When the governor of New France, Louis de Bade Frontenac heard news of the Treaty of Pemaquid, he enlisted the French military and Abenaki allies to invade Oyster River Plantation, a small town some ten miles inland from the Atlantic Ocean. The French were led by Claude-Sebastian de Villieu and the Abenakis by Bomoseen. The 250 Frenchmen and Indians attacked Oyster River Plantation on July 18, 1694, killing 45 settlers, taking 49 captive, and burning 5 homes to the ground. Hezekiah Mills, an Indian who allied with the British testified his account of the raid, claiming he “saw Bomaseen in his canoe which was well-laden. There was four English captives, some scalps and a large pack of plunder brought in that canoe” (<a href="http://users.rcn.com/smartin.javanet/longley.htm" target="_blank">5</a>). This is one of very few first-person testimonies of the Oyster River Massacre, corroborating Bomoseen’s commanding presence at the raid. Due in part to his leadership during the raid, it was determined a French and Abenaki success as the attack resulted in death, famine and destitution for British survivors. Almost twenty years later, the French admitted defeat against the British in the War of Spanish Succession, which carried over into the New World territories. On January 19, 1712, the French signed the Treaty of Utrecht, establishing peace between the two powers and shifting control in many European nations. With command of New England, the British called Abenaki leaders to Portsmouth in July of 1713 to sign the Peace Treaty of Portsmouth, outlining the new rules tribes must follow under British command. These included but were not limited to: -Acknowledge themselves submissive, obedient subjects of Queen Anne -Cease acts of hostility towards subjects of Great Britain and their estates -Allow English settlers to return to their former settlements without molestation or claims by the Indians -Address grievances in English court, rather than in "private revenge" -Cast themselves upon Her Majesty for mercy and pardon for past rebellions, hostilities and violations of their promises The signatures of Bomoseen and other Abenaki tribal leaders on this document shows their acceptance to follow British customs in an attempt to conduct themselves as a respectable military power. Although their French allies had lost, the Abenaki were not willing to abandon their dignity and followed the treaty until the British broke their promises, encroaching on land they promised not to touch. Bomoseen remained loyal to his people while attempting to do what was best for them, whether during the Oyster River Massacre, the Peace Treaty of Portsmouth, or other events during the French and Indian War in later years. Works Cited: (1) Kidder, Frederic. The Abenaki Indians: Their Treaties of 1713 & 1717, and a Vocabulary. Portland: Brown Thurston, 1859. Page 25. (2) Calvert, Mary R. Black Robe on the Kennebec. Monmouth, 1991. (3) Brown, Craig J. "The Great Massacre of 1694': Understanding the Destruction of Oyster River Plantation." Historical New Hampshire 53 (1998): 69-91. (4) Belmessous, Saliha. Native Claims: Indigenous Laws Against Empire:1500-1920. New York: Oxford University Press, 2012. Page 108. (5) Farnsworth, Janice. <a href="http://users.rcn.com/smartin.javanet/longley.htm">"Testimony of Hezekiah Miles, Friendly Indian, on Preparations of Attack on Groton & Oyster River."</a> Northeast Captivity Stories. 3 April 2012. Creator An entity primarily responsible for making the resource Bomoseen (Bomazeen) Source A related resource from which the described resource is derived <a href="http://www.1713treatyofportsmouth.com/index.cfm">"Portsmouth Peace Treaty of 1713"</a> Levi Woodbury Papers, Library of Congress, Washington D.C. Date A point or period of time associated with an event in the lifecycle of the resource 1713-07-13 Contributor An entity responsible for making contributions to the resource Rebecca Howard, UNH Language A language of the resource English Type The nature or genre of the resource Still Image Format The file format, physical medium, or dimensions of the resource jpeg Identifier An unambiguous reference to the resource within a given context DV-266 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 "Skicin Love" by Donald Soctomah Description An account of the resource <h4>Life and Career</h4> The very wise and active Passamaquoddy Tribe member, Donald Soctomah, has a resume that speaks for itself. Through many years of activism, writing, and leadership, Soctomah has accomplished much for his tribe. Without his drive, and over-the-top passion to bring the spotlight to a Native American nation that existed well before the early pilgrims, the Passamaquoddy would be fighting even harder than they are now. Soctomah is a great modern champion of the Passamaquoddy people. Donald Soctomah was born in 1955, a member of the Passamaquoddy tribe. Soctomah served as his tribe's representative in the Maine state legislature for eight years, and is a tribal historian. He received his bachelor’s degree in forest management from the University of Maine, where he later received an honorary doctorate (Senier 178). However, Soctomah is more than just a few titles; in every way he can, he advocates for his people, the Passamaquoddy. Soctomah works tirelessly to bring awareness to the communities surrounding the Passamaquoddy of their history, their presence, and their continued struggle for survival. Soctomah is an official tribal forester, and has served for in Maine for well over a decade, where the primary goal is to help Passamaquoddy tribal members secure jobs in the logging industry. Beyond helping his tribe in a community setting, Soctomah also supports them at the state level. As a state representative, Soctomah introduced legislation to change offensive names, which included more than thirty places in Maine, including such locations as “Squaw Mountain.”[1] Complementing his activism, Soctomah has also written several books on the history of the Passamaquoddy Tribe and is now director of the Historic Preservation Office.[2] Soctomah still labors to transform the way schools teach Native history and to preserve the language in innovative ways—including helping develop an online audio dictionary of 18,000 Passamaquoddy words. Having spent most of his life working to preserve the language, history, culture, and land base of the Passamaquoddy tribe (located near the Atlantic coast of Maine and New Brunswick, Canada), Soctomah’s commitment to his Native roots and the future of Maine’s Indigenous population is very much alive. Soctomah has produced historical and children’s books, films, compilations of tribal music, and interactive educational material. [2] Arguably, Soctomah is perhaps the most publically recognizable member of the Passamaquoddy tribe. In national media, Soctomah made an appearance on the PBS reality show “Colonial House,” which premiered in 2004, and was filmed on Passamaquoddy land. From being a tribal consultant to filmmakers (for the Discovery Channel, Maine PBS, and the Animal Planet Network), to grant writing, it is clear that Soctomah is perfectly at home as a representative of Passamaquoddy culture. <h4>Writing</h4> While Soctomah’s actions might express his passion for the Passamaquoddy, his love for his tribe is painted most beautifully in his own writing. For example, in Soctomah’s poem “Skicin Love,” he expresses love on a spiritual level, uncovering a strong, close relationship of community that the Passamaquoddy exert internally. Soctomah writes: Each day the bond within our souls gets stronger Each time we travel to the ancestral sites we get a blessing from above Each time we make love our bodies become one Each time we look into each other’s eyes I can feel the love growing deep inside… [3] This poem, while succinct, is a perfect example of Soctomah’s powerful love for his people. It speaks for the Passamaquoddy in the present, because they still are present today. The poem begins, “Each day,” announcing that for the Passamaquoddy, time is not running out, but rather growing “stronger” daily. As the poem continues, the repetition of “Each time,” at the beginning of every line creates a steady, echoing rhythm. The echo, the rhythm, helps the reader understand that every day, the Passamaquoddy people are walking in the same footsteps as their ancestors—time is continual and tradition is unbroken. The line, “Each time we travel to the ancestral sites we get a blessing from above,” expresses not only recognition of the past, but also a celebration of its still present landmarks. The Passamaquoddy tribe itself is evolving, which is revealed in the following line, “Each time we make love our bodies become one.” Soctomah shows that the lovers are not only producing the next generation of Passamaquoddy to continue its legacy, but that the “love” represents the unity of the tribe, as well as the people. Individual acts of love strengthen the love of the Passamaquoddy as a whole—the tribe is one body. Soctomah does not end the poem with a period, but rather an ellipsis, meaning that the love doesn’t end for his nation, but continues to grow and escapes time itself. Soctomah’s writing reveals his deep emotional investment in his people, and his faith that they will continue to thrive through unity and devotion to one another. <h4> Conclusion</h4> Soctomah’s praise and accomplishments are well recognized. During a ceremony on March 30, 2015, the Maine Humanities Council awarded Soctomah its highest honor, the Constance H. Carlson Prize, for his outstanding contributions to public humanities in Maine, such as his work to protect native culture and lands through resource management, policy-making, teaching, and the promotion and dissemination of history and language. Out of the many efforts Soctomah made during his eight years in the Maine State Legislature, Maine K-12 students now learn about Maine Native American history in school, and Maine place names now show cultural awareness and sensitivity toward the state’s native populations.[5] As Soctomah recognizes in his poem, “Skicin Love,” day by day, the bonds of Passamaquoddy culture get stronger, their love is always growing, and so is the public awareness for one of the many Native American tribes in New England, thanks in part to his efforts. <h4>Works Cited</h4> [1] Higgins, A.J., and Globe Correspondent. "MAINE DROPS PLACE NAME USAGE OF INDIAN SLUR." n.d.: n. pag. The Boston Globe (Boston, MA). 3 Apr. 2000. Web. 9 Apr. 2015. [2] Landry, Alysa. "Committed to His Native Roots: Soctomah to Be Honored for Contributions." <a href="http://indiancountrytodaymedianetwork.com/2015/03/02/committed-his-native-roots-soctomah-be-honored-contributions-158928">Indian Country Today Media Networks.</a> 2 Mar. 2015. Web. 28 Apr. 2015. [3] Senier, Siobhan. Dawnland Voices: An Anthology of Indigenous Writing from New England. p.178-80.U of Nebraska Press, 2014. [4] Webber, Kate. "Donald Soctomah Humanities Prize Luncheon." <a href="http://bangordailynews.com/community/donald-soctomah-humanities-prize-luncheon">Bangor Daily News.</a> 29 Jan. 2015. Web. 28 Apr. 2015. Creator An entity primarily responsible for making the resource Soctomah, Donald Date A point or period of time associated with an event in the lifecycle of the resource n.d. Contributor An entity responsible for making contributions to the resource Rob Wilson, UNH 2015 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-385