4 10 189 https://dawnlandvoices.org/collections/files/original/987c0b13baea0b398ab19558e7d8d32e.pdf 5f9de6403698765680f53c959bdd8ee3 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 "When the storms of life overtake me" by Princess Red Wing Description An account of the resource Transcription: When the storms of life overtake me And my heart is sad and drear And the cares of each day down me And the night is filled with fear In the stillness of darkness When the world is all asleep And my aching head is tossing On a pillow wet with tears Comes a gentle unseen presence Comes a warmth to fill my soul Comes a comfort that my eyes see not But my body, mind and soul Rest a little while with Jesus And life smiling meets me with the dawn. 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 Shannon Miller 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-362 https://dawnlandvoices.org/collections/files/original/2996430e76fecca0aa12c6e4b7a48dcd.pdf 984455e5d44e2375a6b27a785aa332c8 PDF Text Text MEMORIAL SERVICE FOR NINE KILLED IN CHARLESTON SC DONNA LORING 6/22/2015 I am Donna Loring, Penobscot Nation Tribal Elder. Thank you Rachel Talbot Ross for inviting me to speak here today. Chief Kirk Francis of the Penobscot Indian Nation sends his heartfelt condolences to the nine families of the murdered victims and to the Black Communities all over this country. The Chief is conducting a ceremony for our Veterans at this moment. I often wonder why we fought in so many wars, answer is we fought to end racism and hatred. We fought for freedom, freedom to live without fear, to worship without being molested or murdered. The sad truth is that none of these wars brought us those rights. We continue to face genocide and extermination by the taking of our children, the jailing of our people and by the continued senseless killing of our people. Yes, Black lives matter, Brown lives matter! A white male who was educated and steeped in hatred murdered nine members of our extended family. He committed a senseless violent hate filled act. Not once, but Nine times. He said he wanted to start a race war. I have news for him the race war started in 1492! I haven’t been able to stop thinking about this and the deep hatred that he must have had in order to be with these kind and caring people, for a whole hour, in a house of worship, and then to kill them as if they were less than human and their lives insignificant. That mind set must have taken an extensive education in hatred and white supremacy. I am going to say some things that people will not like but I don't care. I want to make a point and that is This “The gun” did not commit these murders.... Let me repeat that. "The gun" did not commit these murders! "The gun" was not the cause. The cause and the core of these murders and other murders and genocides that have occurred in this country can be traced to one thing and one thing only. RACISM and that is not an Indian problem that is not a Black problem that is not an Asian problem or Latina Problem that is an AMERICAN PROBLEM and the conversations across this country must address this Problem. �Loring speech cont. We must not take the focus off racism by arguing gun control, or the meaning of a flag or the use of the N word. It seems that every kind of issue comes up to be taken apart and talked about except the real issue of RACISM. These many issues are not going to change anything just distract us from the real problem. We have some great minds in this Country and yes even here in Maine. We must focus our attention and our resources on addressing this age old American Problem. We live in a different even more dangerous world today for people of color. We cannot go on with business as usual. Lets stand United together, The Wabanaki Tribes of this State and the Communities of Color. Lets stand together against the terrible enemy Racism. Lets seriously focus and find ways to fight it. The actress Anna Deavere Smith once said: “Racism has been for everyone like a horrible, tragic car crash, and we've all been heavily sedated from it. If we don't come into consciousness of this tragedy, there's going to be a violent awakening we don't want. The question is, can we wake up? Again the Penobscot Nation sends its deepest condolences to the families of the nine Black people murdered in Charleston our hearts are heavy and we mourn with you. We leave you with a WAKE UP CALL. WAKE UP AND LET US UNITE AND PUT OUR HEARTS AND MINDS TOGETHER TO WORK TOWARDS A WORLD WITHOUT RACIAL HATRED. � https://dawnlandvoices.org/collections/files/original/5c43ee254531d7117d37780dc462d51f.pdf cceb0fb222bee66838dd09b2b01a3caf PDF Text Text RACHEL TALBOT ROSS A FIERCE ADVOCATE FOR EQUAL JUSTICE By Donna M Loring I have read a number of very negative articles in the Portland Press Herald about Rachel Talbot Ross placing her twenty-‐one year service to the City in a negative light. Rachel Talbot Ross and her work with the City for twenty-‐one years will not and should not be defined by those articles. I am Donna Loring, a Penobscot Nation Tribal Elder and former Tribal Representative to the Maine State Legislature. I served representing the Penobscot Nation for over a decade. I am a Vietnam Veteran. I fought fiercely for my Country and for our people and their rights. Although I am not a resident of Portland I am no stranger to the city. I have worked at the University of Southern Maine as the Acting Director of Multicultural and Native American Affairs. I have served in the Legislature with both former and present Mayors and the President of the University of Southern Maine I spend lots of time in Portland going to meetings and visiting friends. Rachel is a ninth generation Mainer. She comes from a family that has been on the front lines of the Civil Rights movement. As many of you know she is running for the Portland District 40 seat in the Maine State Legislature. Rachel has extensive experience as an advocate and knows multicultural issues from the inside. She was the Multicultural and Equal Opportunity Officer for the city for twenty- one years. She is the President of the Portland Branch of the NAACP and the Founding President of Maine Freedom Trails. I first meant Rachel while she was meeting with Students at Bowdoin College to established an African American, Latino, Asian, Native American Student organization (ALANA) she had all ready established one at USM and was working to create branches at Bowdoin and Bates. Today she is still mentoring Students of Color. She established the Martin Luther King Jr. Fellows, a leadership development group for High School Students. They are an impressive very active group of Students who are working to educate the public about black history and civil rights. She also worked to establish the Maine Freedom Trails, which has permanent walking trails in Portland, Malaga Island and throughout the State. She has worked tirelessly to educate the public on civil rights and equal justice. She's put many hours of work every year into planning, directing and hosting the Martin Luther King events in Portland. The most famous event is known as the Martin Luther King Breakfast (recently changed to Dinner.) the largest gathering of Maine Leaders both political and Social in the State. You all know her advocacy work. As a matter of full disclosure when I first formed my non- profit, seven eagles I asked Rachel to be on the board and she graciously agreed. I have worked with Rachel on various issues over the years, whenever I needed help to magnify or leverage Tribal issues Rachel was always there lending her voice. She has helped organize panels and �public discussions on racism and justice issues. She has been an untiring advocate for public housing, equal employment and people of color. She has spoken out about the unfair treatment of Prisoners of Color inclusive of Native Prisoners and continues to be instrumental in getting them fair treatment. Equal Justice and Civil rights has been a full time job in Maine. Governor LePage took issue with the NAACP two weeks after he was sworn in as Governor telling the NAACP to kiss butt. Rachel's response to that comment was dignified and well spoken "Our kids deserve better, Maine deserves better..." Sadly, recently, racism raised its ugly head in a very public way in the Maine State Senate. Rachel stood up and held the Maine State Senate accountable. No one else did that, not even the other Senators... Rachel's work and legacy is a strong testament as to who she is and what she stands for. She speaks truth to power. If nothing else she has earned her place of respect and honor in the annals of Maine history. I for one am proud to know her and call her friend. I can promise you this that if you choose to elect her as your representative she will be an aggressive advocate for your issues. She WILL get the job Done! � 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 "Writings on Civil Rights" (2015-16) by Donna Loring Description An account of the resource In the wake of the Black Lives Matter movement, many indigenous intellectuals lent their voices to the cause of racial justice and equity. Donna Loring--a Penobscot tribal leader, author, and Vietnam veteran--exemplifies the commitment to cross-racial solidarity and social justice activism. She presented the "Memorial for 9 Killed in Charleston, South Carolina" at a service in Portland, ME, commemorating the victims of the massacre at that city's Emanuel African Methodist Episcopal Church. In 2016, she wrote a fierce defense of African-American activist Rachel Talbot Ross for the Portland Press Herald. While the paper declined to print the piece in its entirety, she posted it on Facebook and asked friends to circulate it widely, saying: <blockquote> I tried to get the Portland Press to print this article as an op-ed but they refused and made me cut a 730 word article down to 150 words. I did that because I wanted to get something in about Rachel before the primary next week. I decided to put the entire article on my facebook and ask you guys to share it on your facebook pages twitter and any other form of social media you can.The paper controls too much of our political process. Please circulate this! THANK YOU!!!!</blockquote> Biography Donna Loring* was raised by her grandmother on Indian Island, Maine. Loring received a Bachelors degree of Arts in Political Science from the University of Maine in Orono, and later attended the Maine Criminal Justice Academy. In 1984 she became the police chief for the Penobscot nation, making her the Academy's first female graduate to become a police chief. From 1992 to 1997, Loring was the first female director of security at Bowdoin College. During her service in Vietnam, she was stationed at the communications center at Long Binh Army base north of Saigon, where she processed all casualty reports of southeast Asia. Former Maine State Governor Angus King commissioned her to honorary Colonel rank, and appointed her as Aide de Camp to advise him on women veteran's affairs. In 2011, Loring retired to form a new nonprofit, <a href="http://www.seveneaglesmedia.org/" target="_blank">Seven Eagles Media Production,</a> which works to create accurate representations of Native people. She is also a member of the Deborah Morton Society of the University of New England and a member of the International Women's Forum (IWF) <h4 style="font-weight:normal;text-decoration:none;"> Tribal Representative: In The Shadow of the Eagle </h4> Between 1998 and 2008, Loring served as Penobscot tribal representative to the Maine State Legislature. Maine is unique in having tribal representatives sit in its state legislature. Following this tradition, which dates back to the 1800s, Loring served several terms on behalf of the Penobscots. One of her major accomplishments was her writing and sponsorship of LD 291, “an Act to Require Teaching Maine Native American History and Culture in Maine’s Schools,” which passed as a law in 2001. She also created and supported the first "State of the Tribes Address" in 2002. During her tenure, Loring kept a journal, which she later turned into a memoir, In the Shadow of the Eagle. The book provides great insight into the inner workings of the U.S. government on a state level, as well as the adversity Native Americans face in modern times. For instance, the first bill Loring worked on was called the “Offensive Names Bill.” This banned the use of the word "Squaw" in the titles of Maine locations and tourist spots. She also worked on a bill that proposed an extension on the time period in which the tribe could purchase land for the Calais Casino. More than one representative opposed this and any bill having to do with Native casinos, while at the same time supporting bills that would enable race tracks to receive verbal bets over the telephone. Loring also used her position to fight environmental contamination from a local paper company. When she brought the issue to the table, the company responded with a bill to define and criminalize environmental terrorism. Loring responded by publishing an article suggesting that the bill's sponsors were the true "environmental terrorists." As her final action in the state legislature, Loring brought forward the JOINT RESOLUTION IN SUPPORT OF THE UNITED NATIONS DECLARATION ON THE RIGHTS OF INDIGENOUS PEOPLES (H.P. 1681). This passed, without debate, in both the State House and Senate on April 15, 2008. Maine was only state in the country to pass such a resolution in favor of the UN Declaration of Indigenous Rights. Although Loring had opposition during her time as Tribal representative, her influence within the house was recognized by everyone. One of her opponents, Representative Waterhouse, once proposed a bill to ban the use of minors in police sting operations, particularly those involving tobacco sales. Loring stood up in support of this bill, which passed with staggering numbers (about two thirds). Later, she received a note from Waterhouse himself, saying “Thanks Donna, you have a lot of sway around here.” <h4 style="font-weight:normal;text-decoration:none;"> New Directions</h4> In 2009, Loring gave her personal and literary papers to the University of New England, which established a highly regarded <a href="http://www.une.edu/mwwc/conferences-programs-events/donna-m.-loring-lecture-series" target="_blank">lecture series</a> in her name. Loring has continued to write and has produced the first Penobscot musical, The Glooskape Chronicles. *This article began as a biographical entry for Wikipedia. We thank Donna Loring for her time and feedback on that article and this one. <h4> Sources</h4> Dolloff, Aimee. <a class="external text" href="http://archive.bangordailynews.com/2008/04/21/the-eagle-has-landed-the-legislatures-tribal-representative-donna-m-loring-hopes-her-memoir-provides-a-guide-for-those-who-follow-in-her-footsteps/?ref=search">"‘The Eagle’ has landed; The Legislature’s tribal representative, Donna M. Loring, hopes her memoir provides a guide for those who follow in her footsteps"</a>. Bangor Daily News. Retrieved 18 April 2013. Starbird, Glenn (1983). <a class="external text" href="http://legislature.maine.gov/lawlibrary/9261" target="_blank">"A Brief History of Indian Legislative Representatives"</a>. Maine State Law and Legislative Reference Library. Retrieved 17 April 2013. Penobscot Tribal Nation. "<a href="http://www.penobscotculture.com/index.php?option=com_contact&view=contact&id=111:donna-m-loring&catid=25:historical-presentations" target="_blank">Donna Loring</a>." Penobscot Culture. Penobscot Tribal Nation. Retrieved 4 April 2013. Senier, Siobhan. <a class="external text" href="http://indiginewenglandlit.wordpress.com/tag/donna-loring/">"A Penobscot Musical in the Making"</a>. Indigenous New England Literature. Retrieved 5 April 2013. Contributor An entity responsible for making contributions to the resource Carl Bumbaca, UNH '14 Type The nature or genre of the resource Document Creator An entity primarily responsible for making the resource Donna M. Loring Date A point or period of time associated with an event in the lifecycle of the resource 2015 2016 Rights Information about rights held in and over the resource Donna Loring. Used with permission. Language A language of the resource English Format The file format, physical medium, or dimensions of the resource pdf Identifier An unambiguous reference to the resource within a given context DV-293 https://dawnlandvoices.org/collections/files/original/9384bec4614dce9a5df9ed22dd35e8b1.pdf a6673a6aff5b7f7f8a74a90eee04ceb6 PDF Text Text Noo-proOl Organization U.S. Pottage Paid 3.1c Permit No. 1 4 Orono, Maine W abanaki A llia n c e Published by Diocesan Human Relations Services, Inc. Wabanaki Alliance, 95 Main Street, Orono, Maine 04473. May 1980 ADDRESS CORRECTION REQUESTED 40 * Health center director suspended six weeks INDIAN ISLAND — A widening rift between the tribal governor and health center director exploded recently with the suspension of the director, her adminis trative assistant, and probation status for three other health center employees. Gov. Wilfred Pehrson and the Penob scot tribal council suspended Dr. Eunice Baumann - Nelson, head of Penobscot Health and Social Services, and Denise Mitchell, her assistant, until June 12. Placed on probation for three months were tribal nurse Ruth Davis, who has elected to resign, records clerk Maynard Krieder, and pediatric nurse practitioner Phoebe Gray. Baumann-Nelson and Mitchell were suspended without pay. A grievance hearing has been formally requested through Timothy Love, a tribal official temporarily placed in charge of the health center. Perhson declined comment on the council action against health center staff, stating that he did not think it was “ news.”Wabanaki Alliance learned that Gov. Pehrson and Dr. Baumann-Nelson have disagreed on many occasions in the past, in particular regarding an incident when staff left the premises without authorization. At the time, Pehrson (Continued on page 5) Housing accounts deeply in debt INDIAN TOWNSHIP and PLEASANT POINT — The two Passamaquoddy reser vations are each more than a half million dollars in the red, Wabanaki Alliance has learned. Pleasant Point’ tribal housing author s ity fell short by ten units of a planned 40 unit development. Each unit costs about $70,000. Indian Township reportedly has cost overruns totaling about $600,000. The federal Department of Housing and Urban Development (HUD), has tentatively agreed to pay $280,000 of the overruns, on the basis that this percentage was not the fault of tribal officials. The Township has painstakingly recon structed its bookkeeping and accounts for housing, to ensure that HUD would continue its relationship with the tribe. Pleasant Point Housing Director Clay ton Cleaves has informed HUD that left over materials could be sold by the tribe for construction of a planned additional 20 units. Indian Township Housing Director George Stevens said units are planned at the Strip and Peter Dana Point. A HUD official said that both reser vations can qualify for additional funds even though prior accounts are in arrears. Indian Island is apparently in good financial shape, with no overruns in the Penobscot Nation Housing Authority. “ Force account," a procedure by which tribal housing authorities employed tribal members in construction, has been a failure, the HUD official conceded. Some of the overruns can be laid to force account, he said. In the future, housing will be built through conventional contract with a developer, the official said. FIRST CATCH OF SPRING - These guys wasted no time in breaking out their fishing gear and trying their skiJls on the bass at Indian Township. Pictured from the left are Dale Newell, Dennis Tomah, Joshua Lake (holding onto his hat with one hand and fishing pole with the other], Ryan Gabriel, and Jay Malec. Lack of legal jurisdiction leaves tribes unprotected WASHINGTON — At Pleasant Point, the tribal governor was patroling the reservation himself, after most of his police department either resigned in frustration, or were fired. At Indian Township, the hands of law enforcement officers w ere “ tied," by the lack of legal jurisdiction over lesser crimes. What is plaguing the tw o Passamaquoddy reservations is the result of the Sockabasin-Dana case last summer, in which Maine’ supreme court said Indian s lands are not subject to state jurisdiction. For major crimes, federal authorities handle jurisdiction, but there is as yet no mechanism to handle minor offenses. At Pleasant Point, a rock was thrown through a resident’ picture window, and s the glass door of the public safety department was smashed. But at least. Pleasant Point has been working toward a federally sponsored tribal court, called “ CFR,” Court of Offenses. or The Township is a different story. There, residents voted in'a referendum to continue state jurisdiction on the reserva tion for a period of several years, but apparently neglected to determine how this could be arranged, prior to the vote. Tribal lawyer Thomas Tureen could not be reached for comment at press time. G eorge T. Skibine, a U.S. Bureau of Indian Affairs (BIA) official, said from his Washington office that “ nobody here knew that there was some sort of agree ment between the tribe and the state for jurisdiction." BIA Eastern Area Director Harry Rainbolt, who was in Bangor this month for a convention, reportedly told the (Continued on page 8) Governor rebuts his critics WHO SAID READING ISN’ FUN — Especially when you’ learning your native T re language. Jaciuta Altvater, 8, (left] and Renee Altvater, 7, enjoy a Passamaquoddy legend about the tricky “ Espons,” the raccoon. by Bill O’ Neal PLEASANT POINT - Tribal Gov. Robert Newell has publicly defended his record here, in the wake of several articles in which tribal mem bers criticized his ad ministration. At one point, friction with Newell became so great that a petition was proposed seeking removal of the gover nor. It was not circulated after several tribal members urged petitioners give Newell an opportunity to improve. “ really saddens me that I have to do It this,”Newell said. “ think this is som e I thing internal. It bothers me to have to rebut this publicly." Commenting on tribal mem bers’ objec tions to the number of federal programs on the reservation and their frequent failures Newell said. “ agree there are a I lot of failures, but there have been a lot of success stories, too. These federal pro grams didn't walk here: we had to go out and get them to develop talents. You have to consider the development of Indian people in the last decade." The primary purpose of these federal programs has been to provide employment and training, he said. Reservation housing has been the largest source of employment at Pleasant Point and has also proved to be the greatest liability, with cost overruns plunging the reservation into debt and causing the layoff of most of the construe(Continued on page 5 ) �Page 2 Wabanaki Alliance May 1980 Poetry editorials Accountability Pleasant Point tribal council and governor Robert Newell have come under fire recently for allegedly failing to keep tribal members informed o f decisions being made on their behalf. They have been accused o f not being available to answer questions people have about tribal concerns and programs. Governor Newell, in a rebuttal to his critics (printed elsewhere in this issue) said he regrets having to go public with his comments. It is this very attitude o f secrecy that prom pted critics to consider a petition for his removal. At this point drafters o f that petition have suspended it, waiting to see if governor and council will becom e more responsive to their needs. We feel the governor’ facing them publicly is a step in the s right direction. Loggerheads Unity, harmony, working together. These are easy words to mouth, but much harder to put into practice. Indian culture has the reputation o f teaching calm, effective interaction. This does not mean peace always prevails. War has broken out between the Governor’ office at Indian s Island, and the Penobscot Health and Social Services Department. The apparent fued between Gov. Wilfred Pehrson and Dr. Eunice Baumann-Nelson may at its core be no m ore than a personality conflict. W e’ not taking sides, but we hope the adversary factions re can resolve their differences. Nobody should allow disruption o f medical and social services to tribal members. However, this on-going flap between the health clinic and tribal government has already jeopardized services. We don't know whether suspending the clinic director and her assistant, plus putting several staff on probation threatens Indian Health Service funding. We do know that Pehrson’ action brought s morale at the health center to a record low. The clinic staff has vowed to stick together, and a grievance will be filed. We don’know if there is merit to the Governor and council’ t s complaints about the director and staff. He chose not to disclose the matter to the press. Whatever the complaints, to demoralize the entire staff o f the health center seems unwarranted. All parties should seek to remedy the situation immediately. ® Dear Mother — I love you — and m iss you — I’ sorry for m what I said Mother Dear you can’take t back what was said — Dear Mother I hope you forgive — P.S. H ove you — Diane Newell Wilson Untitled 0 native American, how did you view the life of your Mother? Why did you take sparingly of nature’supply? s Only for your ultimate gain, assuring later harvests? Or did you truly respect Earth’children in all their forms? s What ran w e learn from you that will soften our materiality— That will enrich the qualities of our close environment— Will sharpen our focus on our neighbor and brother? What spiritual insights did you have which surpass our glitter? Insights worthy of sincere respect, of emulation, not destruction. Will you share your knowing as I seek with honesty? Judith Schmidt, 1979 The People first by Sky Owl Penobscot Nation As long as elected officials and repre sentatives need large sums of m oney to achieve and retain office, this pow er will not diminish on planning major changes, it will only frustrate efforts to change. To overcome this people must volun tarily organi2e to make known and get the kind of living conditions they would prefer. Decisions are being made “ for”people rather than “ by”people, a large propor tion of changes benefit a privileged sector. People need to b e part of the decision making process, to recognize their value and rally to their own support. Boards and committees should be made up of community-minded people, selected by the people . . . not the same people on all boards and committees. The development of a cooperative spirit is needed for dealing with common prob Fiddleheads Politics, the sagging economy, getting older and other ponderous problems, what do they matter when measured against the fabled fiddlehead? Fiddleheading time has com e again to Maine, and the old Indian tradition (long ago adopted by the white man) flourishes. While other customs may languish, the quest o f these furled ferns continues unabated. In some cases, money is a motive, although nobody has made their fortune picking the little green fiddles, which require hours of picking to fill a burlap sack. It’old fashioned backbreaking toil, the s kind your grandfather would say is “ good for you.’ O f course, old pros know that if you wet down your fiddleheads, they weigh just a tad more ... Most fiddleheaders, however, pick for the love o f it. They love the outing, the picking, and the eating. Add butter, a little salt pork maybe, and fry. Or steam. The aroma awakens the fiddlehead apetite that lay dormant all winter. Spring is here, the river recedes from its banks, and those cheerful green leprechauns poke their heads up through the mud, branches and last year’ leaves. s Heading out at dawn by canoe is the best way to stalk the elusive fiddlehead. The sweet fern is a little sonnet, a May minuet. Behold the fiddlehead. Mother Mother Dear — I’ sorry for m what w e two said — Behold the fiddlehead. lems, and can be valuable to the on-going life of the community and its accomplish ments. The grow ing population has creat ed problem s that demand the utmost technical and social skill to resolve, because these problems won’ resolve t themselves. They must be faced before they spawn others that in time envelop and destroy the community. Community: an area in which people with common culture share common interest. Voluntary boards and com mittees are less subject to bureaucratic characteris tics and are more successful: they are free of domination and they will outnumber bureaucrats in decision-making by putting the needs of people above the survival of the bureaucracies. T h e com m u nities, co m m itte e s and boards that are dominated by a single pow er structure will breed jealousy, frus tration, hatred, discouragement. �Wabanaki Alliance May 1980 Page 3 letters A Cherokee's life South Casco To the editor: I am writing this letter to you in appre ciation for the months you have sent me the Wabanaki news. Although my heritage is not of the Indians of Maine, my interest is high in the folklore of all the Indian tribes. I am Cherokee and have a proud heritage as you well know. My father was born in Baton Rouge, La., as w ere his brothers (2 ) and one sister. He was brought up as best he could be by his people. When but a young boy he and his father and mother and brothers migrated to Louisville, Ky. Here his father learned to make bricks and eventually had his own brickyard. My father got some education (formal) in Louisville and eventually left home to go to work selling surgical supplies for American Surgical Supply Co. He came to Maine in his travels and went to work for Armour Co., Portland. Me. He met my mother, a high school student about to graduate, class of 1906 and they, after a lengthy courtship by today’standards married on New Year’ s s Eve 1914. I made my advent Sept. 13, 1919. Among the artifacts and other momentos I have come across or have been told about is a rather singular fact that my great-great grandmother on my father's side lived 1,650 moons or, as I have figured out approximately 127 years if a moon is as I assume, 28 days. This, I have been told, made her the oldest living Indian woman on record. I admire the long life of Rev. F. C. Slayton, age 110 and a chief of the Cherokee tribe from Oklahoma. I read his note to Wabanaki editor this a.m. Con gratulations to him and his young bride of 7 8! I am 60 years old, in excellent health at this time and if the Great Spirit will look with favor upon me I may have inherited longevity also. My father died at the age of 67 from tobacco mosaic, a blood disease contracted from overindulgence in smoking. It was at the time of his death considered a form of aggravated cancer of the blood. Wabanaki Alliance I was brought up by my grandparents, a strick Anglican family of Scotch-English background. These w ere my m other’ s people. I want to g o on record in agree ment with the lady who has brought up a Sioux Indian boy — you don’ have to be t brought up by an Indian family to be a good Indian. I feel that if one can follow the teachings of any good family and ulti mately pray, as in the Indian Prayer of the January issue of Wabanaki news, that displacement is of little importance. I’ had my successes and failures, my ve victories and defeats and exposure to life in general. What I learned from my grandfather, grandmother, mother and father stood by me when I needed to review my childhood counseling. I am definitely in favor o f the perman ent establishment of Maine Indian land claims area as a site to perpetuate Indian philosophy, language, arts, crafts and philosophy of living. The Indians have a beautifully simple and sincere approach to life and its problems and are perfectly able to survive even in today’highly technical s civilization or society. I submit this letter to you in respect for your sacrifices in the past in the media and hope that success in the future will enable you to continue to publish Wabanaki Alliance. Richard H. McKinney The goings-on Dan forth To the editor: I have been receiving Wabanaki Alli ance since it has started and I enjoy it very much, this is the only way I can hear what is going on at the reservations and I live only 35 miles from one of them, so please keep sending. Geraldine Tomah Oliver Priceless To the editor:Wabanaki Alliance is priceless, and that says it all. Keep up the wonderful work. Marge Hammond Vol. 4, No. 5 May 1980 Published monthly by the Division of Indian Services [D1S] at the Indian Resource Center, 95 Main St., Orono, Maine 04473. Telephone [207] 866-4903. Typeset by Old Town/Oronc Times. Printed by Ellsworth American. Member — Maine Press Association Steven Cartwright, Editor William O ’ Neal, Associate Editor Mary T. Byers Brenda Polchies Roberta Richter Kathy Tomah Reporters Indian Island Houlton Pleasant Point Indian Township Phone 827-4543 Phone 532-7317 Phone 853-4654 Phone 796-2301 SHOVING OFF — Penobscot tribal members, with bags and buckets to fill, head up the Penobscot River in search of fiddlehead ferns. The delicacy is plentiful on the river’ s islands, where Indians only are allowed to pick them. May is fiddlehead month. Devastation Mattawamkeag T o the editor: Today I am deeply concerned for Indian people. W e are being exposed to a terrible disease. One that can be fatal to us as a people. I am not sure how it became active, but I am aware of a few situations that prom ote it. The major promoter is the non-Indian community. It is a predominate belief in “ America” day that you must be only to an individual and you must be con cerned only for your needs. Millions of “ Americans” to work daily with the go attitude being imposed upon us. We must be very careful with this situation because it lends support to another situation. That is, the life support system that we depend on: "federal funding.'fYn order to be “ eligible" we must comply with regulations. And we are constantly being advised by T e d s ’ that there is not enough money for all Indians, so we must regulate out some of the less desirable. Consequently, we impose “ definition” upon our people. Definitions that separate us from each other. Definitions that say a Passamaquoddy or Penobscot quarter blood is more Indian than a Micmac or Maliseet quarter blood, or that a quarter blood Maliseet is more Indian if he or she is a* member of the Houlton band. And the divisions go on and on. The result being that the strength of Indian people, the strength of a tribe and the strength of the families are ultimately devastated, and we are reduced to only a group of individuals that have only history in common^ Unless we innoculate ourselves now with large doses of caring for one another we will become consumed by society and eliminated as a people. Tom Vicaire Understanding Indians Poughkeepsie. N.Y. To the editor: I would like to thank the Wabanaki Alliance for the wonderful and much appreciated assistance your paper gave me with my research paper I was writing on the Maine Indian land claims issue. My report was very successful. However, more importantly than this, I feel, is that in reading the Wabanaki Alliance I have been made aware of the real human struggles and triumphs of the Indian peoples. Your paper portrays the Indian situation in such a way that the reader is filled with a deep admiration and understanding for what it means to be an Indian attempting to survive in today’ s fastpaced, “ barbaric" world. Stripped of the violent or romantic stereotypes of the past, the Indian situation is a desperate and poignant one which warrants more concerned public attention and involve ment. However, I realized that therein lies one of your greatest problems: most people do not care, nor do they want to get involved. Although I am a very patriotic American, I am saddened and disillusion ed by how often America falls short of its freedom and equality ideals. The Indians are just one example of a group of people who are suffering because their needs are often overlooked by the government. All I want to say here is that I feel for the Indians and their “ cause." I think you are a strong and proud breed of people. Keep fighting for what is rightfully yours! I'm with you all the way on the land claims case! You deserve every part and parcel of it. Please accept this coniribulion and continue my subscription to the W ahanaki ’ Alliacne so that I can keep abreast of the Indian situation. Catherine Robbins Vassar College Keep in touch . . . Subscribe now! M AIL T O W AB A N A K I ALLIANCE, 95 M AIN ST R EE T. O R O N O , M A IN E 04473 W A B A N A K I A L L IA N C E S U B S C R I P T IO N F O R M DIS Board of Directors Jean Chavaree |chairman] Carroll Stevens, Central Maine Indian Assoc. Albert Dana, Tribal Councilor Timothy Love, Representative to State Legislature Jeannette Neptune, Community Development Director Jeannette LaPIante. Central Maine Indian Assoc. Clair Sabattis, Assn, of Aroostook Indians Brenda Polchies, Assn, of Aroostook Indians Indian Island Orrington Indian Township Indian Island Indian Township Old Town Houlton Houlton DIS is an agency of Diocesan Human Relations Services, Inc. of Maine. Subscriptions to rhi-e newspaper are available by writing to Wabanaki Alliance, 95 Main St., Orono, Me. 04473. Diocesan Human Relations Services and DIS are a non-profit corporation. Contri butions are deductible for income tax purposes. Rates: $5 per year [12 issues]; $6 Canada and overseas; S10 for institutions [schools, government, business, etc.] (Make checks payable to Wabanaki Alliance) I EN CLOSE: $5 for one year (Individual—U.S.) □ □ □ □ $6 for one year (Canada) Street City/Town and State $10 for one year (Institutional rate) Zip Code Donation (Amount) �Page-4 Wahanaki Alliance May 1980 Will Wabanaki Indians share Black Hills fate? by Freeman A. Morey “ Whatever befalls the earth befalls the people of the earth. Humans did not weave the web of life, we are merely a strand in the web. Whatever we do to the web we do to ourselves . . . tribe follows tribe and nation follows nation like the waves of the sea. It is the order of nature and regret is useless. Your time of decay may be distant, but it will surely come, for even the whites whose God walked and talked with them as friend to friend, cannot be exempt from the common destiny. We may be family after all. W e will see.” Chief Sealth (Seattle) 1855 (translated) “ Whatever befalls the earth befalls the people of the earth.” These words, spoken well over a hundred years ago, ring as true today as they did yesterday. They will be even more relevant tomorrow. As we enter the 80’ war, hunger and s disease are taking a “ back seat”to the ever-growing and equally as dangerous problem of nuclear and industrial pollution and its effect on our environment. Even now “ acid rain”is falling on our lakes and forests, and our green woods and fields are being sprayed by all sorts qf “ pest” control chemicals. Our brothers and sisters in the Black Hills of South Dakota are fighting a tooth and claw battle to prevent the beautiful countryside they live in from becoming an uninhabitable wasteland due to the rav ages of uranium mining. The “ Black Hills Alliance International Survival Gathering” July 18-27 in the Black Hills) is trying to raise the level of awareness of both the Indian and white •communities. Several interesting facts to consider about the problem of uranium mining and production are as follows: 1. The damaging health effects of low level and high level radiation are not reversible. 2. Exploring for uranium is a process of drilling thousands of holes as much as 10,000 feet through underground rock layers releasing deadly radon gas and other radioactive materials into the water and air. 3. Uranium milling waste is ore called “ tailings." These sand-like particles are 85 percent as radioactive as the original ore. These millions of tons of w astes release radon gas for 800,000 years. 4. Near the Cheyenne River in Edgemont. South Dakota, there are 7.5 million tons of radioactive materials and mill tailings, which release radon gas. In 1962, 200 tons of radioactive materials spilled into the Cheyenne River and washed 25 miles downstream until they sank into Angostura Reservoir. There has never been any clean-up or concern shown for the health and safety of the people who drink this water. The tailings at Edgemont are still blowing in the wind and being washed away by rain and snow. 5. A Pine Ridge, South Dakota, prelim inary study by Women of All Red Nations indicate alarming increases in birth de fects, spontaneous abortions and cancer deaths they believe are linked to the contamination of the water supply by radiation and chemical wastes. 6. The Tennessee Valley Authority has reported that it will use at least 675 gallons of water per minute for its mineral development. This destroys the natural aquifers (an aquifer is an underground water bearing rock formation) of the area mined. T.V.A. admits that one of.its mines will dewater the Lakota Nation’ aquifer s in 35 years or less. BLACK HILLS ALLIANCE Although much fussing and reporting is done on nuclear power plant accidents, the pollution involved is minute compared to the daily release of uranium dust and gas that is expelled from the uranium mines via ventillation culverts. If you missed the television special “ The Uranium Factor”I strongly urge you to see it if it ever plays again. Just the sight of many different mines, most working 24 hours a day, and dis charging clouds of radioactive dust through ventilator pipes 2 or 3 feet across are enough to drive home the extent of the danger present. What’ especially eye-opening is the s fact that this radioactive dust and gas rides the wind, rain and snow in a easterly direction, mingling with the pollution of the Eastern factory towns to fall on our beloved lakes and woods. We are not mining uranium nor can our factory towns com pete with the industrial pollution of Detroit, Pittsburg, Chicago or any of the other large industrial areas in the country. Yet, it is us the acid rain falls on, not just them. We can sit here in Maine (or the Northeast in general) and think we have clean water and woods we so proudly refer to as “ Vacationland.” If the neglect of the dangers of radio active and industrial waste continue as they are today then the new name for Maine will be “ Wasteland.” As greedy people are trying to exploit the Black Hills for the “ oney”that lies m deep in the ground, so are the.same kind of people trying to make themselves richer by destroying our woodlands. In my opinion the real reason behind the Spruce Budworm Spraying is money, pure and simple. Instead of letting nature take its course and accepting the budworm for what it is, the larger paper companies are crying that we need more wood now, and that they don’have enough money to pay t for the spraying so the government (us) have to carry the load. The fact is that America does need wood. But, is it worth the millions of dollars for spraying, plus the harvesting cost, plus the chemical pollution of our land. If we let the budworm run its course it will go away in a few years by itself, but this is too long to wait for those who want money now. What will they say when they have developed a “ super budworm’that can t be killed? Throughout history, no group of people have ever tried harder to adapt the land to their needs rather than adapting to the earth’ needs more than the rich and s powerful. When will the large industrial pow ers realize that not only will their workers perish but they themselves will finally feel the sting of earth’ rebuttal of s their ways? In my opinion the “ status quo” has always been the rich letting the poor live in squalor and die so the rich can get richer. Today, however, the scene is changing, th e poor are still suffering to serve the rich and rich still want more. But, the “ ore” m that they want will be the downfall of us all. Yesterday’ hardships s of coal mining, field work and factory labor are a drop in the bucket compared to the dangers of radioactive and industrial wastes. When the pollution level reaches a certain height there will be no turning back for poor and rich alike. Radiation in the air will not be contained like coal dust. Even the big white house on the hill is subject to air pollution just like the rest of us. Change is the natural process. If we are not to die out as a species we must change our actions and stop killing ourselves. If we don’ the earth will make the change t for us and destroy us all. If this is to be, I for one hope it com es soon, so the rest of the plant and animal life m ight have a chance to start again. We must first identify the enemy correctly. The enemy of the Indian is not the white man, the enemy of the white man is not the Indian. Greed, apathy and unwillingness to give a little now to reap a lot later are our real enemies. Everywhere around us we see examples of people working unnecessarily dangerous jobs because they simply need the money. Let us realize that it is the greedy, money and power hungry people that are the enemy of us all. The idea that any one race is responsible for our troubles is ridiculous. Nuclear and industrial waste dangers are not a scare or a myth. They tell us the pesticides sprayed on our woods are not harmful to man. That’ the s same story they told about “ Agent Orange” our soldiers in Viet Nam. to Truthfully, if we sit back and do nothing when we are aware of the severity of the problems that face us, then we, yes we, are our own worst enemies. Navajo Nation opposes federal relocation scheme WINDOW ROCK, Arizona — Indian health officials have warned the federal government that eviction of thousands of Navajo Indians from their Arizona reser vation “ presents a clear and present threat to the mental and emotional stability of the relocatees," according to a press release from Navajo tribal govern ment. Dr. Martin Topper, an anthropologist with the mental health branch of Indian Health Service (IHS), said studies show 6,000 Navajo men, and women and children facing relocation are showing “ an unusually high evidence” of serious mental and emotional health problems. He said the pending relocation bill will sig nificantly add to their stress, the press release stated. Topper said Navajos waiting to be evicted from their homeland because of a land dispute with the Hopi Indians are using government mental health facilities on the Navajo Reservation. He said depression among potential “ relocatees” is three times the average for the rest of the Navajo Tribal leaders and others work ing on the reservation are worried that the congressionally-mandated eviction will destroy the cultural fabric that ties the Navajos together as a people, a tribal spokesman said. Navajo Tribal Chairman Peter Mac Donald, who has been fighting the relo cation plan from the beginning, urged Congress not to proceed “ with this in human mandate, particularly in view of these medical reports. The Navajo people are sick at heart because they cannot understand why Congress and the federal government would want this to happen,” he said. Anti-nucleor rally includes Indians WASHINGTON -r- A massive demon stration against use and development of nuclear power in this country took place here April 26, and a number of Indian tribes w ere represented. Upholding In dian treaties was one plank of the “ anti nuke”platform at the rally, that included groups such as Black Hills Alliance of South Dakota (a coalition of Indians and non-Indians). Several Penobscots from Indian Island attended, including Lorraine Nelson, Martin Neptune and others. Folksinger Pete Seeger was among perform ers. A longtime anti-nuclear activist, he has for years supported Indians and their causes. SOME THINGS NEVER CHANGE - Pleasant Point youngsters Timmy Moore [left] and Scooby Stanley spend the afternoon perfecting an ancient skill. �Wabanaki Alliance May 1980 Page 5 Commentary In su pport o f claim s p rop osa l by William C. Bullock, Jr. I would like to offer the following comments supporting the ratification by our State House of Representatives and Senate of the proposed land claims settle ment. The original ten tative settlem e n t agreed upon several years ago called for a financial payment of approximately $50 million from the federal government or approximately $112 an acre. The current package of $80 million works out to a per acre cost in the neighborhood of approxi mately $180 which, when one considers the compounding of double digit inflation and the increasing land values, does not appear to be out of line. The people of Maine and the Indian people are indeed the innocent parties here of an action that took place almost 200 years ago, with the real burden lying upon the federal government. The federal government got us into this can of worms and it’their responsibility to get us out. s Unlike the western states we have never received any federal funds for our Indian people from the Bureau of Indian Affairs, and I look upon part of the $80 million from the federal government as funds justly due our state for reimburse ment of the financial cost that we have paid for the human service needs of our Indians over this period of time. Is $80 million such a substantial sum for a federal government with a budget approaching 3 of a trillion dollars to pay a state with As one of the lowest per capita family incomes in our nation to prevent it from suffering the dire economic consequences of a long and protracted court action or the possibility again of our state and its political subdivisions not having access to the debt markets or people not being able to buy and sell real estate? While I am familiar with the state’ s case, which does appear to be a strong one, with a tremendous amount of historical background and convincing legal doctrines prepared by our attorney gen eral’ staff over the last decade with s further help from outside counsel, the facts are: we have yet to win in any preliminary opinions in the courts. The costs and uncertainties of a protracted court trial, to me, are just not worth the risk. . The opponents to the settlement argue that the 9,500 Indian claims pending in Congress will likely result in congres sional action abolishing aboriginal rights of the American natives. This, to me, is a ridiculous argument and wishful thinking. Can you imagine the effects on the foreign policy of our country which has continued to expound the subject of human rights as one of our m ost important policies? Lastly, there is concern regarding the jurisdictional question of laws on Indian lands. In this regard, the proposed settlement worked out by Attorney General Cohen will give our state much greater control and jurisdiction than any other state in the country over our Indian people. In order for our state to prosper in the '80s, it is imperative that we get this land claims problem solved as soon and as ex peditiously as possible. Editor’ note: Mr. Bullock is president s of Merrill Trust Co. His comments are excerpted from a speech last March. According to Merrill bank officials, their bank is the only one “ have publicly to come out in support of a fair and immedi ate resolution to the claims.” Health center staff suspended six weeks (Continued from page 1 ) ordered those staff members involved fired, but Baumann-Nelson overturned the order. HAND CARVED INDIAN CRAFTS Totem poles, Wabanaki war clubs, canes, miniature totem poles, carved letter openers with Indian heads. Also some jewelry. For more information call Claude Dennis at 1-207-827-7674 or write to Stan Neptune, 111 Oak Hill, Indian Island, Old Town, Maine 04468. The conflict over who has final author ity at the health center has yet to be resolved. Pehrson reportedly maintains that he is Baumann-Nelson’ superior, and s she is his employee. Dr. Baumann-Nelson also declined public comment. One source close to the clinic's director said “ s politics.” it’ Another source commented, “ can't I believe they did this. It was not done accorind to the policy and procedure”of the health and social services department, which is funded through federal Indian Health Service. Many observers w ere surprised that Gray, Kreider and Davis w ere placed on probation. Various undisclosed complaints w ere lodged, but health center sources scoffed at the nature of the complaints. Krieder acknowledged that he spoke out critically at a meeting. “ The real thrust of it (the council action) was at Eunice and Denise,” one source confirmed. Those suspended and those put on probation learned of their status first through the “ grapevine,”and only later received notification by letter, one source said. Morale was low this month at the health center. In other clinic business, supervisor of contract care Alan Sanborn, a Penobscot, has been promoted to deputy director of Penobscot Health and Social Services, replacing Paul W. Buckwalter who re signed earlier this year. Bruce Francis, left, head of Passamaquoddy Forestry Department, battles a brush fire with forester Russell Roy, at Indian Township. The blaze was quickly extinguished. The tribal fire engine was unable to assist due to mechanical problems. Governor responds to his critics (Continued from page 1) he said he is “ still planning on doing it: tion work force. Housing critics have hopefully in the near future.”He said ihe charged that the tribe should not have major holdup in establishing the office is a agreed to bear the cost of any overruns lack of space in the community building. when the housing contract was made with Eugene Francis is being considered to run Department of Housing and Urban D e the office, Newell said, “ he wants to and if feels he can do it velopment (HUD). Answering another complaint, Newell According to Newell, “ The only way we could get the force account project, was to denied that he or council circumvents the agree to accept any deficits.”Under the personnel department in hiring and firing force account the tribe served as contrac employees. "Short-cut hiring only occurs tor and was primarily responsible for for CETA (Comprehensive Employment building the houses. As such, it was able and Training Act) projects, when we need to hire reservation labor, and increased to fill a slot to avoid losing He employment to around 75 percent. “ With denied rumors that it is common practice out federal programs, how would that for monies to be shifted from a healthy program to foundering ones to keep them (reservation employment) be,” asked. he All Newell blamed bureaucratic red tape going. “ of our programs have audits," and former project director, Robert he said. Critics have accused Newell of fre Bundy, for the overruns and consequent indebtedness. According to Newell, the quently being absent from his job and not tribe foresaw a debt of $600,000 and asked being there to deal with questions and HUD for extra mone/; however, HUD problems tribal members have. While notprojected a deficit of only $200,000 with denying his absences, Newell said the At the result that the tribe went into debt pressure of his office necessitated it. “ the beginning of the job (as governor) I and failed to complete the project. worked so hard that I got emotionally and “ We have failed in building 40 homes, but we have built 30. and we’ negotiated physically sick," he said, "I finally had to ve completing the remaining 10 homes,” take a week off. When I came back, there w ere so many people in my office with so Newell said. Newell maintained that the failures many problems, I had to leave again. I have been a necessary part of the develop have worked hard all my life for the tribe. Newell said in the last week he has been ment of talent on the reservation and pre dicted that things would improve. “ The working both night and day. Because ot failures are due to inexperience. W e are recent firings and resignations on the getting more Indian people graduating police force, he said he has had to patrol the reservation at night. “ lonely work, It's each year,” said. he Another area of complaint surrounds and that's the way I feel — alone. Alone. 1 tribal competition with private businesses am virtually useless. My critics are on the reservation. Most vocal has been welcome to come help.” reservation resident Ralph Dana, who alleges that his trucking business has underbid the tribally run Tribal Trucking. Inc. on several occasions, yet not received tribal contracts. Newell commented, “ It may be true what Ralph said, but payments on the trucks still had to be made.”He added that, during the first phase of force account housing, the tribe incurred overruns of $100,000 and that money earned by Tribal Trucking, Inc. was used to pay back a loan to cover the debt. Alleged failure of governor and council to keep the tribe informed of financial matters has also been charged. Newell said that “ after listening to some people, I decided to set up a department with a person to explain finances to anyone interested." Although several months Pleasant Point Governor Robert Newell have elapsed since he first suggested this. �Page 6 Wabanaki Alliance May 1980 Maliseets march against A young Indian woman makes poster for U.S.-Canadian border protest last month. Her sign reads: “ import boat people and export aborigines!” You a Demonstrators approaching the Canadian customs building at Andover, New Bruns wick — opposite Fort Fairfield, Maine. Poetry Power Three nations of power USSR, US and China all looking for a "shina” Nostrodomus predicted an answer in this answer a teaching the answer land, everything and people Gluskabe brought to the first people land trust knowing the day has past the net I have cast if you use power wrong the unknown will get stronger Born with altruism the strength of teaching Gluskabe reaching no “ prob,” just a job with the strength we get put it to use on the past William W. McDougall Yellowquill case upheld Jay Treaty Two years ago a significant U.S. court ruling on an appeal by an Indian woman supported the 1794 Jay Treaty that protects Indians from deportation, among other things. The case of Jolene Yellowquill in volved a charge of possession of heroin, in Texas. The courts tried to deport Yellowquill to Canada, where she was born, but an appeal through lawyer Lawrence Aschenbrenner brought a ruling that she was “ not subject to deportation on any ground.”Deporta tion proceedings against Yellowquill, started Nov. 4,1977, were terminated. CALLING MALISEETS EVERYWHERE URGENT CALL W e must unite Let’stand up and be counted s For membership information contact: M ALISEET NATION, INC. P.O. BOX 154 MADAWASKA, MAINE 04756 by Steve Cartwright “ The United States has taken a dif TOBIQUE RESERVE, New Brunswick ferent view of Jay Treaty rights. General — “ Immigration, Immigration won’ you ly, American officials have tended to t leave us alone? Take your customs to your wards an acknowledgement of the Jay white man, we’ got customs o f our Treaty rights of North American Indians.” ve Larry is currently jailed at the border own.” So sang several young Maliseet Indians crossing where the jail happens to be at a Maine-Canadian border demonstra located. After a day of picketing U.S. and Canadian customs buildings, marchers tion last month. Maliseets along with Micmac, Passamaquoddy and Penobscot sang an American Indian Movement sympathizers w ere protesting the at (AIM) song in front of the jail; inmates tempted deportation of Raymond Socka- cheered; the protestors w ere told to basin of Tobique, and other alleged vio disperse. “ What ignited this protest was the lations of the 1794 Jay Treaty, which said Indians could “ freely pass and repass” the (threatened) deportation of two sons of border. Indian parents who are recognized band If there is no border for Indians, then members of the Tobique Indian Reserve,” Protestors firmly how can an Indian be deported? That’the explained Nicholas. “ s argument advanced by 75-80 Maliseets led believe that deportation was not warrant by Wayne Nicholas of Tobique. However, ed as the charges laid under the criminal as Nicholas readily admits, it’ not as code of Canada w ere of a minor nature. s Under no circumstances will the pro simple as that. Brothers Raymond and Larry Socka- testors protect or demonstrate on behalf basin are the cause of the border demon of criminals with serious offenses. “ Therefore, the main issues of the stration near Fort Fairfield, Maine, and subsequent protest marches at Houlton national protest are, the imposed immi and Calais border crossings. They were gration laws disturbing the aboriginal born at Indian Township Passamaquoddy rights of all North American Indians," reservation. Raymond is wanted in Can Nicholas said. In an interview at his father’ house, s ada on charges of assault on a police officer, and possession of liquor; for this, where he is staying, Raymond Sockabasin Canadian authorities want to deport him, said, “ Everyone tells us that we’ Indians re along with Larry, charged with destruc and they can’ deport us. I was charged t tion of property. with assault on a police officer. It was only s The Sockabasins would apparently be for 20 pints of beer. It’ about time t luckier in the States. The U.S. has ratified somebody spoke up. This ain’ju st for me s the Jay Treaty, but as historian James and my brother. It’ for all the Indians of Wherry of Houlton pointed out in an the U.S. and Canada," Sockabasin said. Sockabasin had already served a jail article in the January 1980 Wabanaki sentence and been fined $100, prior to the Alliance: “ The Canadian government’ response deportation order. “ lot of people feel s A to the question of Jay Treaty rights is there’ harassment from the RCMP s simple. The Supreme Court of Canada (Royal Canadian Mounted Police) on the ruled in 1956 that Article HI of the Jay reserve .. . the RCMP said I was the only Treaty and Article IX of the Treaty of one they knew in the crowd," Sockabasin Ghent (which would have reinstated the said, adding that the policeman “ said he Jay Treaty after the War of 1812) are not had to use physical force, but I was only applicable in Canada, since Canadian L eg trying to defend myself ... up here at the islation has not been passed to implement gas station, I was pulled out of the car ’ he or sanction the provisions of the Treaty. (Nov. 23,1979),’ said. Sockabasin said the RCMP constantly This view of Canadian law makes Indians subject to the provisions of the Im m igra reminds him of when a policeman was hit tion Act and Regulations in the same with a rock a few years ago. Ironically, the s manner as all other persons wishing to officer is Sockabasin’brother-in-law. (Continued on next page) enter Canada. A father muses on his sons' predicament TOBIQUE RESERVE, New Brunswick — How do you feel if your two sons are facing deportation to another country? That’ what Wabanaki Alliance asked s Raymond Nicholas, father of Larry and Raymond Sockabasin, who face deporta tion to the U.S., where they were born at Indian Township. Nicholas, father of ten, said bluntly, “ I can’understand it. They want to deport t him on parole, but they won’ give him t bail.” was referring to Larry, who has He the nickname “ Muscles,” and who is currently held in jail, (Larry was advised by his lawyer to refuse parole if deporta tion was a condition of it.) Nicholas said he told the court he would offer collateral in woods equipment worth $30,000, but to no avail. “ said if it’ bail I s I’ see what I can do. The judge wouldn’ ll t listen to me. It’ a funny feeling. You go s into court and you feel helpless,”Nicholas said. He is a proud father. “ The boys never got no help from the government. They worked as boys. The boys used to have ponies and ride them right up the stairs in the house," chuckled Nicholas, who has one of the only owner-built homes on the reserve. Nicholas was not married to Larry and Raymond’ mother, but they were always s part of his family. “ don’ say they’ I t re angels or anything like that, but they’ re good kids. They’ got a lot of friends, ve they’ good hockey players," he said. re “ Them boys never used no weapons or anything,” Nicholas said, adding that “ young people like to fight, you know. I fought all the time when I was in the army." While living in New York, some years ago, Larry was “ number one” in judo, and Raymond took third place in competitions. Nicholas said he is one of the only men on the reserve not on government support of some kind. A veteran woodsworker, he operates his own logging operation on Indian lands. Until now, he has never been very concerned with outside issues. “ I never followed up on this treaty stuff because I’ never been bothered crossing ve the border,” said. "It upsets m e when I he think o f the injustice. I'd sooner see my son six months in jail than kneel down to anyone.” Nicholas summed up his views by recalling what he told a judge in court: “ If a truck turns over with ten cords of wood, I can straighten out the truck and re-load it. But when my son gets railroaded, there’ nothing I can do.” s �Wabanaki Alliance May 1980 Page 7 st Jay Treaty violations (Continued from previous page) A reporter for CBC asked Sockabasin if he had been drinking when stopped by police. Sockabasin hesitated, then said he had quit a couple of months previous. Sockabasin was under careful security of Indian friends, and the interview was guarded. However, RCMP apparently agreed not to enter the reserve in search of Sockabasin. For a week and one half, Maliseets supporting the Sockabasin brothers block aded the road into Tobique Reserve, allowing Indian persons access. Later last month, the blockade was lifted, but a group of Indians continued to camp in a hastily built lean-to beside their home made gate. Nicholas said he favors nonviolence: “ We want to be very diplomatic about this." But “ we have several warriors among us,” warned. he According to Nicholas, part of the problem of Indian rights and the deporta tion order is Tobique R eserve Chief George Francis, who is reportedly often away in Ottawa. “ When he gets a program, he hires all his relatives, and it’ s pure hell for non-supporters,”said Nich olas, who himself worked for awhile with Indian Affairs in Ottawa, and is a tribal councilor. The reserve is reportedly $170,000 in debt, and may not wish to antagonize the Canadian government, sources said. Francis has taken no stand on the deportation, and neither has the tribal council. Nicholas, in frustration, said he has appealed to Lloyd Axworthy, minister of Immigration, “ investigate and cancel to the deportation order.” A letter to Graydon Nicholas, chairman of Union of New Brunswick Indians, had produced no results, Wayne Nicholas said, despite a request for immediate interven tion and negotiation with the ministers of Immigration, Citizenship and Indian Af fairs (the assistant to the Indian Affairs minister is himself an Indian). Eva Saulis, -59, aunt to Larry and Raymond Sockabasin, said “ re going to we’ keep fighting. When there’ injustice for s any people, men or women, we speak out. “ They call us radicals . . . small-minded women. That’ what George (Francis, s band chief) called us. You’ not free to re speak out," Saulis said. She and her niece organized an Indian women’ march on s Ottawa last summer. Bernard Sappier, the only tribal council member to participate in the demonstra tion, commented, “ e’ like to have more w d people involved in this, because it’ very s important to us and our children." Sappier worked 19 years at Indian Township (Maine), and is married to the former Edith Sockabasin of that reserva tion. He said the Tobique Reserve of 750 people (35-50 of whom are “ non-status” Indians), have serious housing and educa tional problems. People are depressed. Tom Paul, a Micmac writer, comments: “ be a citizen is to be an alien of another To country, or to be of European ancestry. We, the native people are a sovereign nation; we should not be classified as citizens, and not as Canadians or Ameri cans. Demonstration leader Wayne Nicholas, center, talks with William McDougall, left, from “ be classified as citizens is to be Indian Island, Wabanaki Alliance editor Steve Cartwright and others, in hastily built To subject to the Queen of England, there shelter at Tobique Reserve. fore: as a citizen, a native person is vulnerable to the constitution, and there fore will be subject to deportation and genocide. “ The formula to solve this,” Paul writes bitterly, “ to obliterate the word ‘ is citizen’ and change it to ‘ superceding sovereign nation’ .” Nicholas and others want the Indian Act in Canada revised, with Jay Treaty rights recognized as they are in the U.S., so that 'WHAT N£>0| “ nothing in the future like this will happen again." The Indian Act was last amended in 1952; it^vas revised in 1972; National ulture Indian Brotherhood, a Canadian organiza tion, has been studying border crossing status since 1973, but has made no major proposals for change. OUR C you Cannot I D eport the : On the picket line, Maliseets walk back and forth over the Maine-Canadian border near Fort Fairfield. COMMERCIAL Tom Paul, Micmac, with wife and son Geronimo. M icm ac recalls b ein g d e p o rte d TOBIQUE RESERVE, New Brunswick — Tom Paul, a Micmac from Eskasoni Reserve in Cape Breton, brought his family to a recent protest rally at the Maine-Canadian border here. He is a veteran Indian activist. “ was deported m yself in 1962 from I Massachusetts to Canada. I was in trouble too much with the law,”Paul, 36, remem bered. “ ve been to Wounded Knee, I’ South Dakota, and I’ traveled to 47 ve states. W e go everywhere to support native rights.” Paul, who named his son Geronimo after the 19th century Apache Indian chief, observed that “ there’been a lot of change s since 15-20 years ago. Native people are standing up for their rights. “ When the Canadian government de ports an Indian person back into the U.S., it violates a treaty, and affects the whole Wabanaki Confederacy. W e have our own laws, our own religion . . . w e’ working re on re-forming the Confederacy. W e’ re getting the constitution back . . . our own laws.” said. he Commenting on the deportation order for Raymond and Larry Sockabasin, (see story this issue) Paul said, “ think these I young boys — their criminal records shouldn’ even be mentioned, because t they (Canadian government) are violating their rights." “ went to residential school ten years I (1949-1959). and they told us we were savages and dirty. We w ere punished if we spoke our language ... that’why a lot s of them lost their language. They were ashamed of themselves,” Paul said. RESIDENTIAL INDUSTRIAL Hi Sockbeson & Son BU ILDERS PRE-ENGINEERED BUILDINGS CUSTOM BUILT HOMES/RENOVATIONS CONCRETE WORK/MASONRY FINISH & ROUGH CARPENTRY GENERAL CONTRACTING/SUB-CONTRACTING 942-6630 947-4163 One Merchants Plaza - Bangor �Page 8 Wabanaki Alliance May 1980 Reservations face iurisdictional void (Continued from page 1 ) Passamaquoddies at the Township that there is no way state jurisdiction could be applied to Indian territory of a federally recognized tribe. The question of jurisdiction at Indian Township was argued at a recent m eeting of tribal officials, Rainbolt, Skibine, Tureen and others in Washington. Skibine said the Department of the Interior solicitor’ office ruled that state juris s diction cannot be used at Indian Town ship. A ruling written by Skibine appeared in the Federal Register, and said in part: “ There is an urgent and compelling need for judicial and law enforcement services on the Pleasant Point and Indian Town ship Indian reservations . . . justice is no longer effectively administered under state laws and by state law enforcement authorities on either reservation. “ The withdrawal of these services has left a void in the law and order program in the two areas and could have serious effect on the safety of their residents," Skibine wrote. Indian Township police officer Darryl Nicholas — the only officer with a nowrequired federal commission — said “ the officers, they’ all shook up about it. re What’the sense of working?" s Skibine said “ tribe can always get the out of CFR (Code of Federal Regulations) court if it wants to.”He also said that as soon as Pleasant Point’ court is in s operation, it could handle Indian Town ship cases. Penobscots at Indian Island held their first session of tribal court Dec. 13, 1979. Obituaries Indian boy drow ns ORNEVILLE — Three-year-old Willis Pearl, son of Penobscot Indian, Catherine Tomer Pearl, and Willis Pearl Sr., lost his life in the waters of a stream. May 6. The father has a heart condition and is disabled, the mother is unemployed. Donations to help m eet expenses for the Bradford couple should be addressed to Central Maine Indian Association, 95 Main St., Orono, maine 04473. Already, the Penobscot Nation at Indian Island has agreed to donate $600. WILLIS R. PEARL JR. BRADFORD — Willis R. Pearl Jr., 3, died unexpectedly at Orneville, May 6, 1980. He was born at Milo, Dec. 3, 1976, the son of Willis and Catherine (Tomer) Pearl. Surviving, besides his parents of Brad ford, are his paternal grandmother, Julia Marshall of Bradford: maternal grand mother, Margaret Neptune of Indian Island; great-grandparents, Clarence and Violet Francis of Indian Island; several aunts and uncles. Funeral services were held at the Lary Funeral Home in Milo the Rev. Ann Stead officiating. Burial will be in Hillside Cemtery, Bradford. Neptune, dead at 79, respected dancer by Ruby Richter Area Reporter PLEASANT POINT — James A. Nep tune, a Passamaquoddy, died May 2. He was respected in the tribe for his dancing, craftsmanship, pride in being Indian, and patience in teaching children. He contributed many of his talents to the Indian community. For many years he worked in basket making, canoe building, snowshoe making, moccasin and costume making complete with intricate bead work done by himself, in a way which gives one a feeling of exultant joy, pride and happiness. In his younger years he worked in Kennebunkport and later worked in the woods, and at Chebeague Island, as care taker, during the summer. He helped his father working as a chef in different summer resorts. He was also a baseball player during his earlier years. He had his own unique way of Indian dancing. H e hunted seals when there was a bounty on them many years ago. He worked on the Quoddy Dam initiat ed by President Roosevelt. He taught the young people the Indian Dance by doing it with them. One had to have strong muscular coordination to be able to imitate his way of dancing. JAMES A. NEPTUNE PLEASANT POINT — James Augus tine Neptune, 79, died May 2, 1980, at an Eastport hospital after a long illness. He was born at Pleasant Point July 6, 1900. He worked in the woods and was active in Indian dances held at the reser vation each year on special occasions. He is survived by three sons, James Neptune Jr. of Cambridge, Mass.; Sebattis of Eastport; Roy of Pleasant Point; one daughter, Gloria Kelley of Portsmouth, Va.; several grandchildren. A Mass of Christian burial was celebrated at St. Ann’ Catholic s Church, with the Rev. Joseph Mullen, S.J., officiating. Interment will be in the Tribal Cemetery, Pleasant Point. History in the m aking His reflection visible in the shiny desk top, Gov. Joseph Brennan signs the Maine Indian land claims act last month, in Augusta, following rapid passage in the House and Senate by the Legislature. Looking on are legislators and m em bers of the Indian negotiating team, from left: Allen Sockabasin, tribal Gov. R obert Newell, Joseph Nicholas, House Speaker John Martin, Andrew Akins, Atty.-Gen. Richard Cohen, G eorge Stevens [behind Cohen], Rep. Gerard Conley, Senate President Joseph Sewall, Sen. Samuel Collins, Guy Phillips, Clayton Cleaves, tribal Gov. Harold Lewey, Carl Nicholas. Tribal gro u p b ack s land claim s BANGOR — A unanimous resolution was passed this month supporting nego tiated settlement of the Penobscot-Passamaquoddy land claims, at. a three-day convention of United South and East Tribes (USET). The proposed 300,000 acre settlement — with an $81.5 million price tag — has been approved by the Maine Legislature and is currently pending before Congress. The appointment of Maine’ senior s Senator, Edmund S. Muskie, to the office of Secretary of State, may or may not affect the Congressional delegation’ ad s vocacy of the claims package. Muskie’ s replacem en t, fed era l J u d g e G e org e Mitchell of Bangor, was not seen by tribal leaders as causing any major shift. Mitchell as senator is expected to support the negotiated settlement. Meanwhile, state Sen. Andrew Red mond of Madison is circulating a petition opposing the claims settlement. The tribes originally sought 12.5 million acres through tribal lawyer Thomas Tureen. In other U SET action, the Pleasant Point Passamaquoddy Tribe was formally admitted as members of the group. Indian CATHERINE [SOCOBY] LORING BANGOR — Katherine Socoby, a Passamaquoddy, died here May 15, following a lengthy illness. A native of Pleasant Point, she leaves tw o sons, Lester Purdy of Indian Town ship, and George Purdy of Lemont, Il linois; and a brother, Russell Socoby of PLEASANT POINT — Molly Newell Houlton. and Cather Lewey w ere among twentyDetails will appear in next month’ s three graduating seniors of Shead Mem Wabanaki Alliance. orial High School taking part in a tour of historic attractions in Washington, D.C., Tonto, d e a d at 62 Philadelphia, and New York. Jay Silverheels, 62, who co-starred in U.S. history was the theme of the trip, the long-running “ Lone Ranger” television which featured visits to the Washington series as the faithful Indian sidekick Monument, Lincoln and Jefferson Mem Tonto, died March 5 of complications from orials in D.C., Independence Hall and the pneumonia. Liberty Bell in Philadelphia, and the He was 62 years old. A Mohawk Indian, Statue of Liberty in New York. born on the Six Nations Indian R eser vation in Canada, he got his first good INDIAN JEWELRY movie role in 1947, appearing with Tyrone Indian-handmade quality wedding (or Pow er in “ Captain from Castile.”in the friendship) bands. These are Zuni1950’ he starred as the Indian chief s made, with cut stones, fine quality, and Geronimo in “ Broken Arrow,”“ Battle at sterling silver. Describe your needs Apache Pass” and “ Walk the Proud and exact size (estimate x size above k Land.” your regular size) and I will do my best In the 1960’ Silverheels founded the s to locate. Average cost will be $30 each Indian Actors Workshop in Hollywood to plus postage; none higher than $40. I help ge t Indian actors roles. “ created He will send cost statement for your the atmosphere for us to get into the approval before shipping C.O.D. I wifi industry,”an actress, Lois Red Elk, said. also fill orders for other handmade “ Before that, Indian people had to play Indian jew elry items if you describe props, extras, background. There just what you want. weren’ any Indian people with speaking t Sue Stevens parts.”Silverheels was a Golden Gloves 3812 Monroe N.E. boxer, amateur wrestling champion and a Albuquerque, N.M. 87110 professional lacrosse player in his youth. Two Pleasant Point seniors visit Capital Township Passamaquoddies, and Indian Island Penobscots, w ere already mem bers. It was the first U SET meeting ever in the northeast. The Penobscot Nation was host. W A N TE D Handmade miniatures suitable for fur nishings in or around miniature houses built to a scale of 1” = 1 foot. Especially (but not exclusively) in terested in baskets of all types, cradles, birchbark items, or other things not found in the ordinary toy shop. These have to be well made, and to scale. Prefer natural colors. Send a sketch, photo or description, or better yet a sample, and your asking price per item. Business will be conducted on a C.O.D. basis. Sue Stevens 3812 Moiiroe N.E. Albuquerque, N.M. 87110 CAN’ FIND A JOB? T TRY THE Job Corps Would you like to be trained as a ... Bookkeeper Secretary/Stenographer Clerk Typist Nursing Assistant If you are 16 to 21 and not in school, the Penobscot Job Corps Center has training programs which may be of interest to you. The Penobscot Job Corps Center provides all trainees with a place to live, meals, health care and a cash monthly stipend while you learn. And when you finish, we'll also help you find a job. SOUND GOOD? IT JS GOOD. ASK FOR JOB CORPS —in the Portland area—775-7225 —in the Auburn area—786-4190 —in the Bangor area—947-0755 —or toll free anywhere in Maine at 1-800-432-7307 ASK FOR JOB CORPS RECRUITMENT �Wabanaki Alliance May 1980 Page 9 A source of energy received daily By Dr. Normand Laberge PLEASANT POINT — Just as a thermal electric plant relies on coal or oil for a fuel source, a tidal project similarly depends on the naturally occurring tides for its source of potential energy. However, a tidal project does not have to purchase its fuel (tidal waters), where as a thermal plant’ cost of operation is s substantially comprised of fuel expendi tures. This basic difference between a renewable energy resource and a limitedsupply resource has far-ranging impacts on project economics when analyzed over their respective lifetimes. This topic will be discussed for the Half-Moon Cove tidal project in terms of inflation, with regards to the rapidly rising cost of conventional fuels, and in terms of the resultant effects on the cost of electricity. In order to present a meaningful comparison with a tidal power project, an oil-fired plant has been selected on the basis of having similar production charac teristics. Today, a new oil-fired plant would generate electricity for approxi mately 4.70c per kilowatt-hour (kwh) which is less than the 5.69c/kwh cost for a tidal project. Half the production cost for the oil plant is attributed to the fuel expense with the remaining amount set aside for operation and maintenance (7.9%) and financing charges (42.1%). In comparison, the tidal project requires 6.9% of its production cost for operation and maintenance and 93.1% or 5.30c/kwh for the payment of revenue bond-holders. A tidal project is termed “ capital-inten sive,” since its production cost is primarily constituted by actual construction ex penses as indicated by the annual fin ancing charges. If the oil-fired plant produces power at a lower rate, why should a tidal project be constructed at a higher cost? The tidal project would not be constructed if the sole criteria is the production of the cheapest pow er available at the present time. But other considerations also have to be factored into the decision making process in order to best optimize the future energy mix. Some of the major factors that positively favor tidal power plants are briefly described below: — the conservation of limited-supply re sources for priority utilization —the construction of the least environ mentally and socially damaging power plant —the development of renewable energy resources on a regional basis —the availability of long-term economic returns in the event that inflation con tinues at its present, or even moderate level. For these and other reasons, it is felt that a tidal project has its place in the regional energy network as both a hedge against inflation and to provide electrical self-sufficiency. The two hypothetical plants previously mentioned will be used to explain the impacts of inflation on the resultant cost of electricity. It should be remembered that a project’ financing charge will remain s constant throughout the debt period regardless of any changing economic con ditions; however, both the cost of opera tion and maintenance and the fuel cost will be directly affected by the inflation rate. For the case of oil-fired plants, the fuel cost might increase at a rate faster than inflation due to geo-political factors and to the combined effects of increasing demand and decreasing supply. Assuming that inflation will increase at 6% per year for each year after 1980, it can be shown that the production cost from the tidal project would be less that of oil-fired electricity (5.89c/kwh versus 6.07c/kwh) after only seven year of operation. If we continue this exercise for thirty years, the tidal project’ production cost would be less s than one-half the cost of oil-fired elec tricity. The reason for this behavior is due to the initial economic structure of a tidal The instructor was Dick Parker. Sonja Dorn of Indian Township took R oger Sockabasin, Dino LaCoote, William Lola and Allen Dorn Jr. to Calais to take this course. There were 26 children from Calais, Princeton, and Woodland who participated in the course. The expected physical lifetime of a tidal project can be safely estimated at 50 years and optimistically planned for up to 100 years. By comparison, a regularly used oil-fired plant is expected to function from 35 to 40 years. This difference in operating time also serves to enhance the long-term benefits of a tidal project since two oilfired plants would be required to replace one tidal power project. The second oilfired plant would cost much more than the original plant due to the impact of inflation on the construction cost. This comparison is also valid for nuclear and coal pow er plants but to a lesser degree since a tidal project has a lower plant factor; i.e., in operation for a shorter period of time. The assumptions that have been used in this analysis are particularly relevant today in light of: (1) the on-going debate over the desirability of nuclear power; (2) uncertain fossil fuel supplies; (3) the impact of inflation reflected by the fuel adjustment charge on your electrical bill as well as a decrease in the amount of dis posable income; and (4) the recent emphasis on the development of re newable energy resources. The proposed Half-Moon Cove project, due to its size, will not have a significant impact on the electrical mix for the State of Maine, but since the plant would serve a largely rural area, it would supply pow er from a decen tralized and regional source. It should also be noted that ancillary, or indirect bene fits have been excluded from this quanti tative economic analysis. Based solely on the power production potential, the pro The children were taught the rules and regulations for hunting, how to use a compass, the proper handling of a firearm and a mini course on boat safety. The local game wardens also helped in this course. The students w ere taken to the Na tional Guard Armory for target practice and they also had to take a written test. This is a six week, 12 hour course that presently is given once a year. The students received certificates and patches for completing the Maine Hunter Safety and Conservation Program. tii ANYONE CAN BUY YOU DON’ HAVE TO T BE A VETERAN See Your Local Real Estate Broker Or Contact LOVE'S A*4000 INDIAN ISLAND S e v e n tribes sue p ipelin e Seven Indian tribes have filed suit in Federal court in Seattle in an attempt to block construction of the Northern Tier Pipeline. The tribes claim the construction of the pipeline would “ pose an imminent threat of serious and irreparable harm." They charged that Federal officials who ap proved the pipeline failed to assess and disclose serious impacts on their com munities. “ This failure to assess and dis close is exacerbated by a failure to involve tribal governments in the review and decision making process,” they listed dangers to salmon, steelhead and other treaty fishing resources. The pipeline would run under Puget Sound and cross several streams in the Indians’ area. The seven tribes are the Skokomish, Tulalip, Stillaguamish, Upper Skagit, Swinomish and the Port Gamble and Lower Elwha Bands of the Klallam Indians. Tires Owned Homes For Sale | in Washington County | Equal Housing OPPORTUNITY Loving care for your car Tune-ups ject’economics are competitive with con s ventional sources when averaged over a ten year period. In the same way, it has also been shown that economic prospects for tidal power development increase quite dramatically when taken over a thirty year period. When the Half-Moon Cove tidal project is constructed it would re-establish a mile stone in Washington County’ role as an s energy producer. Several hydroelectric stations previously serviced the area until the mid-l960’ when the last plant was s, decommissioned. Today, the residential users of electricity in Washington County have only two diesel plants producing pow er in the region. EDITOR’ NOTE: Dr. Laberge is co S ordinating a planned tidal power demon stration project on Half-Moon Cove, at the Passamaquoddy reservation. VETERANS ADMINISTRATION Five take gun safety course INDIAN TOWNSHIP — Five Passamaquoddies completed the Gun Safety Course at the WCVTI (Washington County Vocational Technical Institute) in Calais. project’ capital investment which is s 93.1% inflation proof as opposed to a 42.1% rate for the oil-fired plant. There fore, even with a moderate inflation rate with respect to today’ standards, a tidal s project will provide cheaper electricity in the near term and also serve to level the cost of the electrical mix. Rt. 1, Houlton Road, Woodland 3 bedroom, garage — $28,000.00 — $500.00 D.P. Main Street, Princeton 4 bedroom, garage, $29,500.00 — $500.00 D.P. No. Lubec Road, Lubec 3 bedroom, garage — $31,500.00 — $500.00 D.P. 9 Academy Street, Calais 4 bedroom, ready to move into — $29,000.00 — $500.00 D.P. All VA financed 13'/2 % interest rate VETERANS ADMINISTRATION LOAN GUARANTY DIVISION TOGUS, MAINE 04330 Tel. 207-623-8411 Ext. 433 �Page 10 VVabanaki Alliance May 1980 Track team holds first race by Kathy Tomah Area Reporter INDIAN TOWNSHIP — The Rev. Joseph Laughlin helped George Sabattus initiate a cross-country track race re cently. Sabattus, 20, is trying to organize a track team. The race took place at Peter Dana Point so the community would see the runners in hopes that they would encourage them and also support this sport. There were sixteen contestants: Lewey Dana, Danny Lola, Dale Dana, J.D. Newell, Wade Lola, Billy Nocholas, John Mitchell, Clay Levesque, Richard Stevens, John Socobasin, Carl Sabattus, Joseph Socobasin, Dickie Sabattus, Greg ory Mitchell, R oger Sockabasin, Carl Nicholas. Richard Stevens was the first runner to complete the race and won first place in the seventeen year old and up group. Lewey Dana came in first in the 15-16 age group; Clay Levesque in the 13-14 year old age group and Billy Nicholas in the 10-12 age group. St. Ann’ Church is sponsoring the s track team and Father Joe hopes that the community will help out. Richard Stevens of Indian Township wins a race held in conjunction with organizing of a new track team at the Passamaquoddy reservation. Stevens won the age 17 and up category. [Kathy Tomah Photo] Governors show interest in paper RUNNERS ALL - Front row, left to right, Billy Nicholas [10-12], Clay Levesque [13-14], Lewey Dana [15-16], Richard Stevens [17 and up]. Back row, Danny Lola, Dale Dana, Joseph Socobasin, Roger Sockabasin, Dickie Sabattus, Wade Lola and Gregory Lola. [Kathy Tomah Photo] Township Notes by Kathy Tomah This program is being administered and Area Reporter sponsored by the Indian Township Health INDIAN TOWNSHIP — Sonja Dorn, a Service Program. R egistered Nurse from Indian Township, The Community Health Service of Indian took a one week orientation course in Bar Township now issues a monthly newsletter. Harbor on Diabetes from May 12 to May 16. Anyone interested in receiving the newsThe Indian Township Health Service will be letter should contact: N EW SLETTER running a special diabetic screening pro Community Health Service gram in the near future. Box 301 Congratulations to Doris Chapman and Princeton, Maine 04668 Mathew Dana for completing an 80 hour E.M.T. course and also passing their state exam. They are now fully qualified as SPECIAL O N WOODSTOVES! Emergency Medical Technicians. The new physician’ assistant has been s KING W OODSTOVES hired for the Indian Township Clinic. Complete with automatic heaters William Mathews, who is from Florida, will Reg. $448.95 — Now $399.95 be working with the on-sight contract medical physician and our RN, Sonja Dorn. Laura Nicholas has been hired as the WIC Director. This is a nutrition program for infants, children and pregnant mothers. The WIC program at Indian Township has just undergone a management evaluation from the WIC regional office in Massa chusetts, and preliminary indications are that the program is in excellent shape. The C.F.N.P. (Community Food & Nutrilion Program), is off to a successful spring gardening program. One of the program goals is to encourage residents of Indian Township to start home gardening. Many people have taken advant age of the various garden equipment which is loaned to them by the C.F.N.P. program along with the allocation of various seeds to give everyone as much encouragement in home growing of vegetables as possible. Later in the gardening cycle, canning and food preservation workshops will be offered by the C.F.N.P. along with heavy emphasis on community nutrition education. ORONO — A resolution to assist in seeking funds for Wabanaki Alliance newspaper was unanimously approved by Tribal Governors Inc. (TGI), at a meeting here this month. The newspaper’ search for funds to s continue publication beyond expiration of a grant this fall was explained to TGI mem bers by editor Steve Cartwright. He said an annual budget of $40,000 is pro jected. In other business, TGI accepted the resignation of bookkeeper Ann (Irene) Pardilla, a Penobscot from Indian Island. Contractual use of $285,315 from the state Department of Indian Affairs budget was discussed, as was a Community Services Administration program called ECAP, and $2,000 that must be raised for insurance on Maine Indian Transportation Association (MITA) buses. Attending the m eeting w ere TGI direc tor Allen J. Sockabasin, Pleasant Point Lt. Gov. Cliv Dore, Central Maine Indian Association (CMIA) President Tom Vicaire, Indian Township Gov. Harold J. Lewey, Association of Aroostook Indians (AAI) President Clair (Al) Sabattis, AAI Director Terry Polchies, and Indian Township Housing Authority Chairman R oger Gabriel. CMIA to conduct off-reservation survey If you have any questions about the needs assessment or how the information from it will be used, please call the C.M.I.A. office 866-5587 or 7751872. The following people will be working on the needs assessment so if they com e to your door you will know who they are: Irene Augustine, Marta Conlin, Carol Farrenkopf, Angie Mitchell, Freeman Morey, Betty Robinson, Sally Sturtevant, Tom Thurlow. All information will be kept completely CMIA needs the cooperation of every confidential — names will be removed person and every family in the area. from the forms. ORONO — Beginning in May, Central Maine Indian Association will b e conduct ing a Needs Assessm ent for any and all off-reservation Indians in the southern 15 counties. The outreach workers will attempt to reach every off-reservation Indian (person) in the fifteen Counties — the reason: to find out what people need or would like in the way of services, what problems people are having and what they have to share with other Indian people. HARDWARE & GUN SHOP TOM VICAIRE, Proprietor The only Indian-owned hardware business in the State of Maine ‘ re eager to do business with people ‘ We’ in the Indian community,”says Tom. The store carries a full line o f tools, electrical and plumbing supplies, paint and housewares. Also, a selection o f fine new and used guns. See Our Garden Supplies and Tools For all your hardware and hunting needs, visit — MATT AW AMKE AG HARDWARE & GUN SHOP and sample some good Indian hospitality and-service. Penobscot Valley Champs The Old Town Indian Mites strike a pose with coaches Pat Soucy (left] and Joe Clavette. Players are [front row left to right] Todd Clavette, Jason Richards, Shawn Sapiel, Miles Francis, Mike Thibodeau, Joey Stetson and Todd Brown, [hack row] Nat Lord, Gene Fadrigon, Chris Francis, Shannon Sapiel, Greta N eptune, Nick Sapiel, and Jeff Street. Not pictured are Pan! Dow, Jason Pardilla and Kevin Chessa. �Wabanaki Alliance May 1980 A AITA director quits post 0R0N 0 — Saying she “ had no choice,” Lorraine Nelson of Indian Island has resigned as director of MITA, Maine Indian Transportation Association. There was no money to run buses, and no money to pay her salary, she said. Nelson had taken over MITA last year from a former director, who was fired for alleged mismanagement. As of press time, buses were apparently still running. MITA was set up in 1976 to serve Aroostook County, Indian Township and Pleasant Point reservations, Indian Island reservation, and: Central Maine Indian Association of Orono. MITA has remained in financial diffi culties since early this year, and a Federal Highway Administration official said it is up to Tribal Governors Inc., the agency in charge of MITA, to sort things out. Ray Pomeroy, the federal official, said he is willing to m eet and work with Tribal Governors (TGI), but that several at tempts to set up m eetings failed. He said several letters to TGI Chairman Robert Newell, Pleasant Point governor, have gone unanswered. Commenting on Nelson’ resignation, s Pomeroy said “ don’ blame her for I t quitting.” TGI has not com pleted its work, Pomeroy said, and no additional funds will be forthcoming until two transportation grant studies have been completed. Pomeroy said it is within TGI’power to s complete the paperwork. In fact, he said Nelson sent him a well-written pre liminary draft. Pomeroy said MITA accounts have not yet been clo sed . Apparently, at least one area, Indian Island, is considering operating their own buses without the MITA umbrella. “ s up It’ to them to make a decision. It’ their s service, and their buses, and their trans portation,” Pomeroy said. Benete case moves to federal court BANGOR — T h« Ciise .» a man who f claims to be Micmac, wanted as a fugitive from justice in California, has been trans ferred to Federal District Court here, at request of counsel. Michaelangelo Giovanni Benete, alias Michael Bennett, fled California where he has been convicted of murder. He stayed for awhile at Indian Island, where he claimed he had the governor’ permission s to camp out, and where he also claimed he was to be employed by a Penobscot man. Lawyer Julio DeSanctis of Bangor argued in a hearing at Maine Superior Court that Bennett is not subject to state jurisdiction since he was apprehended on Indian Island, “ Indian territory" that is subject to Indian and federal authority. DeSanctis referred to the landmark Sockabasin-Dana case last summer, in which tw o Passamaquoddy Indians convicted of arson w ere found to com e under federal, Penobscot nurse ends 45-year career INDIAN ISLAND - After nearly half a century in the nursing profession, Ruth Norma Attean Davis, tribal nurse, is retiring. Her otherwise unblemished career is clouded at the end by being placed on probation, along with other health center employees, by Gov. Wilfred Pehrson, who alleges insubordination. Many believe the Governor was out of line in putting the tribal nurse on notice. Ruth Davis did not single out Pehrson’ action as a reason for s her resignation. She retires May 16, as the nurse who has treated scores of Indian Island resi dents. She joined the fledgling Penobscot Department of Health and Social Services in October 1976, and has had a major hand in the planning of the current modern clinic and its varied programs. With her characteristic good humor, Davis said she “ retired to come home, but then I got involved.”She returned to the Penobscot reservation in 1975, after living in southern Maine and Massachusetts. She worked briefly for Wabanaki Corporation alcoholism agency. “ m very pleased about the improve I’ ments and that they have the health center. It’ something they’ needed for s ve a long time. When I first graduated (at Mercy Hospital in Portland) I wanted to come back and do it all,”Davis said. She came home for one year, but times were hard at Indian Island, and she left for work off-reservation. “ m 66 and I think it’ about time to I’ s slow down,” said Davis, who has been married 43 years to retired machinist and toolmaker Forrest Davis. But, she said, eyes twinkling, “ there’ a lot of people s around here that still know my telephone number.” WABANAKI CORPORATION ALCOHOLISM COUNSELORS AND THEIR LOCATIONS: Old Town 866-5577 Rosalie Clark Clarence Francis 866-55,77 Pleasant Point Grace Roderick 853-2537 Ralph Dana 853-2537 Northern Maine Alfred Dana 866-5577 Caribou Area 532-7317 Pious Perley 532-7317 Harriet Perley Portland Area George Paul 499-7589 Indian T ownship Bernard Stevens 796-2301 James Mitchell 796-230’ Gazing through the window of the examining room where she has gently reassured frightened children, Davis re m embered that her family owned a farm on the present site of the tribal com munity building. She and her brothers sold the land to the tribe, long after the house burned, and prize oxen w ere lost in the fire. Her father was Mitchell (Old Mitch) Attean; her mother, the former Mary Louise Ranco, was raised on Olamon Island and made baskets. Her grand mother was Domekin Polis. Resignation letter from Ruth Davis I hereby submit my resignation as Tribal Nurse and Medical Administra tor to be effective. May 16,1980. I do not feel that I warrant probation without a justifiable reason, which I have not received. I refuse to accept this action by my submitting of this resignation. I sincerely appreciate the honor of serving m y people with my knowledge and expertise but the unfair politics associated with this position leaves me with little respect for my “ called” so judges. I feel I have fulfilled the responsi bilities of m y position to the best of my knowledge and capabilities, and I ac knowledge the fact that I may have made mistakes, a trait peculiar to humans ... my sincere apologies. F or forty-five years I worked among the white culture with responsible positions, and I never was submitted to the degrading actions that I am receiving from my own people, those known as our governing body. It is plain to understand why our educated young people prefer to take their expertise to other fields. My only regret is that I m ust end, in my retirement, a career, of which I am very proud, by your expecting my sub mission to your conditions. k INDIAN CRAFT V s u p p l ie s c d e e 148 Page rHtfc Catalog gigS"3 r . _, For free catalog, »nte Dept The world's largest Indian Crafts Catalog. More than 4,000 Items to choose tram I Trade Beads, Tin Cones, Brass Beads, Moire Tafleta Ribbon, Ermine Skins, Bone Elk Teeth, Shawl Fringe and Yam < <JREY OWL f Indian Craft Manufacturing Co. ^ 150-02 Beaver Rd,Jamaica, N.Y. 212 5 2 6 - 3 6 6 0 ^ Page 1 1 Ruth Davis, R.N. Ruth Davis was the 11th of 12 children* of whom five survive. A brother, Joseph S. Attean of Piscataway, N.J., will cele brate his 84th birthday June 15. A son, John, serves on Indian Island’ police s force, and a daughter, Ruth Johnson, lives in Uniontown, Alabama. There are seven grandchildren. Davis’ father was a “ river man,” working the annual spring log drives. “ My folks spoke Indian all the time. I can understand it, but I can’ speak it,”Davis t said. She remembers walking up the hill to high school in Old Town, after crossing the river — by boat in warm weather, on the sawdust-ice bridge in winter. Davis said she has always been able to deal with nonIndians: “ don’ carry that chip on my I t shoulder." “ Our mother always said, who cares if they call you an Indian. You ARE an Indian." not state jurisdiction, because the crime was committed on a reservation. No date has been set for the Bennett case in federal court. Bangor's federal judge, George Mitchell, was recently ap pointed U.S. Senator, replacing Sen. Edmund S. Muskie who has been named U.S. Secretary of State. SPECIAL WINTER ASSISTANCE PROGRAM FOR SEASONAL WORKERS A T TE N T IO N You or someone you know may be eligible for a new winter assistance program for seasonal and migrant workers. This program is basically for in dividuals and families who have not received the regular fuel assistance that the state of Maine has offered this winter. YOU MAY BE ELIGIBLE IF: 1. You or someone in your family has worked at least 25 days in the last two years in seasonal agriculture, woods work, fishing, clamming, fish packing, fir tipping, or other seasonal farm, fish or forest occupations. This includes clamdigging, berry raking, potato pick ing, haying, working as a woodcutter on someone else’land or cutting wood s on your own land, work in food pro cessing plants that is not year round, etc. If you are not sure whether your work qualifies you, get in touch and ask. WHAT KINDS OF ASSISTANCE ARE AVAILABLE? Under this program you may receive assistance which will enable you to pay for the following kinds of items and services: 1. FUEL (any kind, including wood, oil, kerosene, coal) 2. UTILITY BILLS which are due or overdue 3. LP GAS 4. WARM CLOTHING AND BLANKETS 5. STOVES AND REPAIRS TO FURNACES AND HEATING SYSTEMS 6. FOOD 7. M EDICAL CARE 8. Some RENT ASSISTANCE in in special circumstances If you think you or someone you know may be eligible for the kinds o? assistance outlined here, please send a postcard to: ECAP Outreach Worker, Route 1 Box 74-1, Steuben, Maine . 04680. Give your name, address and phone (if you have one). Or call: 5467293 or loll free in Maine at 1-800-4321766 for more information. IMPORTANT! YOU MUST APPLY BEFORE JUNE 30. 1980. Cheryls Place Now open for business. Selling novelties, toys, games, clothes, jewelry, small appliances, etc. There is a 10% discount for Native Americans, either bring this ad or your hunting and fishing license for verification. W e will donate $1.00 to Wabanaki Alliance for every person that brings this ad and spends $5.00 or more. O PEN FOR BUSINESS! Cheryl Hodgkin and Tom Thurlow 820 Gray Road (Route 202) South Windham, Maine 04082 �Page 12 Wabanaki Alliance May 1980 Flashback photo news notes Township garden planning underway INDIAN TOW NSHIP - Last year, a community garden was tried here for the first time. This year, it will be different, with individual gardens developed beside homes. Tools and advice are available from the tribal offices, according to community health worker Martha A. Barstis. A recent inventory turned up one roto-tiller, six spades, eight hoes, two vinyl garden hoses, one fertilizer spreader, five bags fertilizer. CMIA slates board meeting Central Maine Indian Association's board of directors’ eeting will be held at m the Portland Public Safety Building (Police Department) in the auditorium on the second floor on June 14, at 2 p.m. There is one opening to fill on the board of directors. Please come and express your concerns and views to the Board. CMIA would like to know what you think it should be doing. Canoe crew sets record CUDDLY KIDS — In this circa 1900 photo, Maliseet youngsters are, left to right, Frank Deveau, Florence Deveau, and John Deveau posing at a photo studio in Houlton. All w ere the children of James Deveau and Minnie Paul. Frank married first, Eva Paul, and second, Waneta Tomah. Florence married Thomas Paul on March 1, 1927 and later married Louis Francis Sappier on January 17,1946. With an uncertain orthography, the nicknames of these three can be given: Frank=K-chi-dos, Florence=Bok-cheen, John=Wooch-keen. [Original in the possession of Waneta Deveau, Bangor, Maine] Island man given work detail by tribal court INDIAN ISLAND — The Penobscot tribal court found Sebastian C. Francis, Jr., Indian Island, guilty of criminal mis chief, March 14, and sentenced him to a three-day work detail. Francis was also ordered to pay $85 restitution for damag ing a radio antenna on a tribal police cruiser. A charge of obstructing govern ment administration will be dropped if the other conditions are met. In other recent court action, James Neptune of Bangor, charged with litter ing, Feb. 9, failed to appear, and a warrant for his arrest was issued. The warrant applies only to Indian Island. John Banks, charged with speeding, March 24,30 mph in a 20 mph zone, signed a waiver and was fined $10. Laura Massey received the same fine, for the same offense, same date. Bevan Baumann was fined $15 for passing a stop sign, April 18. Kirk Fields, charged with illegal posses sion of alcohol, has requested a trial May 14, for the offense alleged April 13. Jerry Pardilla of Indian Island will serve as public defender. In Penobscot Nation vs. Susie Neptune, in which parking so as to obstruct was alleged Jan. 27, Neptune was found innocent. James Sappier was found in nocent of the same offense, alleged Jan. 20. In a “ test case,” Alice Francis was found innocent of operating under the influence of liquor, for lack of jurisdiction, according to tribal Judge Andrew Mead. The offense was alleged Aug. 25, 1979, prior to estab lishment of tribal jurisdiction on Indian Island. Also found innocent, for offenses alleged Aug. 25,1979, w ere Eloise Francis PLEASANT POINT — Nobody had heard -of paddling from Pocomoonshine Lake down the East Machias River, in Washington County, to Jacksonville, in less than tw o days. “ They shouldn’have shown up till next t morning,” one tribal m em ber said. Paddlers on the overnight trip w ere Dale Mitchell, Chris Altvater, Edward Bassett Jr., Louis Paul, Dana Altvater, Donald Soctomah, and Dale Longfellow. As if that weren’enough, Dale Mitchell t said that the Rev. Joseph Laughlin, S.J., of Indian Township, is mulling over a possible 500 mile canoe trip retracing old Indian routes. Interested persons may contact Mitchell or Father Joe. and Janet Altvater, both charged with one count each of assault and criminal mis chief. Philip Guimond, charged with speeding in a school zone and operating after suspension, has appealed a $150 fine to the tribal law court. The speeding charge refers to a Jan. 22 incident, the suspension charge, Feb. 16. Guimond was found inno cent of another operating after suspension charge, alleged Jan. 22. Carl Mitchell has appealed a $25 fine for passing a stop sign, Feb. 17. The tribal court has distributed 70 questionnaires for a jury drawing, June 11. A random 25 names will be selected. Any off reservation tribal members interested in serving as jurors should contact court clerk Dorothy Foster. SKITIKUK DON'T MISS OUT SUBSCRIBE NOW JOB OPENING Executive Director Abnaki Girl Scout Council seeks an Executive Director with Bachelor’ s D egree plus experience in the areas of administration, corporate planning, staff supervision, finance management and development. If you are interested in applying, contact Mrs. David Swett, President, Rt. 2, Box 25, Orrington, Maine 04474. No telephone calls will be accepted. An equal opportunity employer. OUTFITTERS Specialists in Wilderness Travel SALES - RENTALS - GU IDE SERVICE Featuring IGAS Island Packs and Travelling Gear COME BY AND SEE US 38 Main St. Orono 866-4878 Track team winners BANGOR — Three members of the Andrew Sockalexis Track Team from Indian Island took trophies in a 10 kilometer race this month. Penobscot youngsters Jamie Knapp, Chris Ranco and Greta Neptune placed in the race. Knapp was first in the age 12 and under category, with a time of 48:48. Ranco, son of team coach Mike Ranco, came in third after Knapp, with a 51:29 time. Neptune, alone in girls’ 12 and under, won first place in 60:32. Jeannette LaPlante, a Penobscot from Old Town, won first place in the over-40 bracket, with a time of 49:31. She is a board member of this newspaper. Editor Steve Cartwright didn’ win anything in t the 20-29 category. His time was 41:58. Two PassamaquodcJies to graduate at Calais INDIAN TOWNSHIP — Two Passamaquoddy students enrolled in Calais High School will be graduating in June. They are, Richard Stevens, son of Mr. and Mrs. George Stevens Jr., and Carl Nicholas Jr., son of Mr. and Mrs. Carl Nicholas Sr. Richard Stevens has already made plans to enter the Navy as soon as he graduates. He has enlisted for six years. Carl Nicholas Jr. is planning to enroll in the Police Academy in Utah. G roup aids tribal b osses WASHINGTON — Commissioner of Indian Affairs William Hallett said that Indian self-determination will be boosted by President Carter’ Management Im s provement Council, which has agreed to sponsor the Tribal Manager Corps (TMC). The TMC project is designed to make professional manager / administrators from government agencies and private industry available to work with tribes . RUBBERMAID PARTIES If you are interested in having a Rubbermaid party or perhaps becom ing a Rubbermaid dealer in your area and want to make some extra money, get in touch with: DEBBIE MITCHELL 14 OAK HILL STREET INDIAN ISLAND OLD TOWN, MAINE 04468 ' Or call during the day at 827-5513. JOB OPENING Junior High School Assistant Principal Specific Qualifications and Performance Responsibilities: Masters Degree At least 3 years successful elementary or secondary teaching experience A ssists principal in the overall administration of the school (See attached Job Description) ^Im inistrator or Supervisor's Certi fication Required. Salary range according to degree and experience. Deadline for Applications: May 23, 1980. Send application and copies of certi fication, transcript, and references to: Director of Instruction/Personnel Bangor School Department 1375 Union Street Bangor, Maine 04401 Telephone: 947-7386 An Equal Opportunity Employer � 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 Other Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Wabanaki Alliance (May 1980) Creator An entity primarily responsible for making the resource Division of Indian Services, Indian Resource Center, Orono, ME Date A point or period of time associated with an event in the lifecycle of the resource 1980-05 Contributor An entity responsible for making contributions to the resource Digital files provided by Donald Soctomah and Meredith Ricker. 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 Rights Information about rights held in and over the resource Used in consultation with Steven Cartwright, editor of the Wabanaki Alliance. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Abenaki Description An account of the resource Traditional Abenaki territory encompasses what is now New Hampshire and Vermont, as well as parts of western Maine, western Massachusetts, and Quebec. The Abenaki people comprise numerous bands and communities. In the United States, at this time, none of those groups is federally recognized. The Canadian government formally recognizes two reserves, at Odanak (St. Francis) and Wolinak (Becancour). Resources <a href="http://tribal.abenakination.com/" target="_blank">Mississquoi Abenaki Tribal Council</a> (VT) <a href="http://www.elnuabenakitribe.org/" target="_blank">Elnu Abenaki Tribe</a> (VT) <a href="http://www.abenakitribe.org/" target="_blank">Nulhegan Abenaki Tribe</a> (VT) <a href="http://koasek-abenaki.com/" target="_blank">Koasek Traditional Band</a> (VT) <a href="http://www.cowasuck.org/" target="_blank">Cowasuck Band of the Pennacook Abenaki</a> (NH) Subject The topic of the resource Abenaki Indians Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Abenaki Indian Legends, Grammar and Place Names (1932) by Henry Lorne Masta Description An account of the resource Henry Lorne Masta was born on March 9, 1853. He was an Abenaki writer, teacher, and a scholar of the Abenaki Language. He was also a respected leader in the Abenaki community. Lisa Brooks, author of The Common Pot, wrote that Masta, “published language texts from Odanak that followed directly on Wabanaki teaching books” (Brooks, 249). Masta published <a href="https://books.google.com/books?id=ojg76JFg6eIC&pg=PA4&lpg=PA4&dq=Masta+Abenaki+Legends+Place+Names&source=bl&ots=BCRHRNthnM&sig=xqz41busKqPDyfJVkNN8gEmG2yA&hl=en&sa=X&ved=0ahUKEwjMgIWS0-LOAhVDRCYKHXp2C84Q6AEINDAE#v=onepage&q=Masta%20Abenaki%20Legends%20Place%20Names&f=false" target="_blank">Abenaki Legends, Grammar, and Place Names</a> in 1932. He began writing the book in 1929, at 77 years of age. Abenaki is a member of the Algonquian languages family and is spoken in Quebec and neighboring US states. There are few native speakers—the language is spoken by only 3% of the current Abenaki population. Masta’s Abenaki Legends, Grammar, and Place Names is not just a dictionary, but also a dissection of an immense collection of different Abenaki words, names, and tales. Titles and stories are broken down and explained for the reader. Their origins are traced, and their importance is sketched. In constructing and compiling these extensive explanations, Masta is actively revitalizing the Abenaki language and promoting decolonization through the continued practice of the dying language. Masta is also utilizing the Abenaki language so as to carry on the myths and cosmos of the native people. Within the foreword written by A. Irving Hallowell, a professor of anthropology at the University of Pennsylvania, he explains, “While the phonetic symbols used (in this book) are not refined to the extent demanded in academic circles, a reasonable degree of systemization has been achieved” (Hallowell, 11). This excerpt is an attempt to warn the reader that the writer will be using traditional Abenaki spellings and letter combinations. Masta chose this method in an effort to encourage proper pronunciation, thus keeping all words and names as true to the language as possible. This, then, is a distinct effort from Masta towards decolonization; Masta has challenged the “academic circles,” and has successfully published a piece of oral history that remains true to the roots of the native peoples. Furthermore, the foreword includes several examples of the “reasonable degree of systemization” used by Masta so as to teach the reader how to pronounce certain letter combinations unique to Abenaki. For example: “‘w’ preceding or following a consonant is equivalent to 'u' pronounced as 'oo' in English, "moon," the difference being that in Abenaki this sound is uttered with even a more marqed [sic] lip protrusion and weak breath” (Hallowell, 11). This is a vivid example of the author’s initial goal, which is to promote decolonization through language revival. In the aforementioned excerpt, the reader is instructed how to pronounce certain words through physical direction. This adds to revival efforts and challenges the norm of the more widely spoken languages. In addition to traditional Abenaki words and grammar, Masta lists ecological titles and their origins. An example from “The Meaning of Indian Names of Rivers, Lakes Etc.” section of the dictionary follows: <blockquote> NAHANT, Mass. This celebrated watering place is a part of the beautiful town of Lynn. It is a peninsula, jutting out about five miles into Massachusetts Bay and forms Lynn Bay on the south. Nahant means point. (Masta, 93) </blockquote> Masta has taken his dictionary and threaded into it several legends of his people and stories of different battles amongst native tribes. For the first two parts of Abenaki Legends, the book reads much like a religious or historical text. In his work, “The Life and Traditions of the Red Man, Joseph Nicolar explains that, “Henry Lorne Masta, former Head Chief of the St. Francis Abenaki at Odanak, Quebec, included three separate stories of Abenaki-Iroquois entanglements in his Abenaki Legends, Grammar, and Place Names” (Nicolar, 85). In Anthropological Linguistics, an archive of languages from Indiana University’s Anthropology Department, Masta, along with Pierre Paul Osunkhirine and Chife Joseph Laurent, is described as, “A native author who produced translations, legends, and descriptions of language, in addition to religious materials for the use of both Catholics and Congregationalists” (Grant, 577). These accreditations affirm that Masta is both historically accurate in his retellings and respected in his religious inclusions. These additions are important because they further display Masta’s wide net of efforts to encourage an embrace of Abenaki culture. <h4>Work</h4> One of the first of Masta’s legends that the reader encounters involves John Loden, an Abenaki, and his wife Mary Nigen, a Wawenock of Becancour, Quebec. In the legend, they are headed to Batiscan River near Rat River, Quebec, late one summer. Colin M. Coates, in his The Metamorphoses of Landscape and Community in Early Quebec, offers insight into the area’s past: “The origins of the word “Batiscan” are obscure, though it doubtless has an Amerindian derivation” (Coates, 14).In the introduction, Masta announces that the couple are from different tribes. Although they may have originated separately, they have come together as husband and wife. The writer also uses landscape to establish a geographical reference and a connection to the earth, strengthened by Coates’ research. As John and Mary walk, they come across a cherry bush. While snacking, they encounter a big bull moose, which John shoots on the head with cherry stones. The moose leaves, uninjured but uninterested. As they continue, Mary explains to John that the moose was actually a sorcerer, “Remark what I say... Thou shalt see something more wonderful than this ere thou again comest to St-Francis River” (Masta, 44). Mary is warning John that he will see something spectacular before he returns to St-Francis River, foreshadowing the end of the story. After spending the winter “thereabouts” and “remained there until the latter part of the summer,” the duo begins the journey back the way they came. They eventually come to the cherry tree again, but it is different, elevated on a rock that is shaped like a “gourd.” When John climbs the rock and begins picking cherries, Mary soon hears him call for help. She runs up to his unconscious body and wakes him. “Just then the moose was walking away with the small elevation and the big cherry tree on his back and horns; at the same time John and Mary heard someone say: ‘Mary, Mary, John, Mary, Mary, John Loden, Mary Nigen” (Masta, 45). The story ends with Mary telling John that now he sees what a sorcerer can do. John responds, “It is so amazing that I can hardly believe it.” There is literary intricacy involved in this story, which is meant to illustrate the interconnectivity between different peoples, as well as their connection with the earth. Through John and Mary’s travels and the landmarks mentioned, the story displays the relationship that humans share with earth and nature: people live in tandem with the earth, and it is where all life begins and ends. Descriptive language aids in the symbolism: the gourd is symbolic of the fruitfulness of nature and its ability to sustain life. The physical difference in the land, the “elevation,” symbolizes the malleability of nature and represents change as inevitable. The aggression of the moose is symbolic of the force of nature and its ability to fight back after being mistreated, so unstoppable and awesome that humans, like John, can hardly believe it. Through the combination of extensive language use (the story is presented in both Abenaki and in English), Masta promotes the use of native language, while at the same time passing on and revitalizing a legend of Abenaki culture and ideals of the native people even to non-speakers. <h4>Conclusion</h4> In conclusion, Henry Lorne Masta’s Abenaki Legends, Grammar, and Place Names serves not only as a dictionary of an imperiled language, but as a tool of revitalization of a culture, and decolonization through the expression of linguistic mechanics and the retelling of timeless legends. In The Oxford Handbook of Indigenous American Literature, author James Howard Cox credits Masta for revitalizing the Abenaki language: Finally, a number of Native writers in the Northeast published or composed books, journals, and documents in their Indigenous languages, enabling, perhaps without knowing it, the revitalization movements of the late twentieth and twenty-first centuries. Odenak Abenaki writers, including Peter Paul Wzôkhilain, Joseph Laurent, and Henry Lorne Masta, published awikhiganak, Western Abenaki language books, designed for teaching their students English. These works are being used today by language teachers, creative writers, and community members on both sides of the border to continue an endangered language that has survived centuries of colonization (Cox 552). With the inevitability of further decline among Abenaki speakers and therefore the language itself, it is authors and scholars like Henry Lorne Masta that can be credited with succeeding in resuscitating a struggling culture. In their determined and unwavering efforts, Masta and his peers have also inspired future generations to continue the work. <h4>Works Cited</h4> Brooks, Lisa Tanya. The Common Pot: The Recovery of Native Space in the Northeast. U of Minnesota Press, 2008. Coates, Colin M. The Metamorphoses of Landscape and Community in Early Quebec. McGill-Queens Press, 2000. Cox, James Howard, James H. Cox, and Daniel Heath Justice. The Oxford Handbook of Indigenous American Literature. Oxford University Press, 2014. Grant, Anthony P. "Review of Western Abenaki Dictionary, Volume 1: Abenaki-English; Volume 2: English-Abenaki by Gordon M. Day." Anthropological Linguistics. 38.3 (1996): 576-8. JSTOR. Web. 14 August 2015. Masta, Henry Lorne. Abenaki Indian Legends, Grammar and Place Names. La Voix des boisfrancs, 1932. Nicolar, Joseph. The Life and Traditions of the Red Man: A Rediscovered Treasure of Native American Literature. Duke University Press, 2007. Contributor An entity responsible for making contributions to the resource Dean Fiotto, UNH '15 Creator An entity primarily responsible for making the resource Masta, Henry Lorne Language A language of the resource English, Abenaki Date A point or period of time associated with an event in the lifecycle of the resource Unknown Type The nature or genre of the resource Document Rights Information about rights held in and over the resource Public Domain Identifier An unambiguous reference to the resource within a given context DV-334 https://dawnlandvoices.org/collections/files/original/180c3f4545864065e63acd31cdf01b34.pdf 11dd710342083df89805ce658793619e PDF Text Text ) Alnobak News COWASUCK BAND - ABENAKI PEOPLE COWASS North America, Inc. - P.O. Box 554, Franklin, MA 02038 - (508) 528-7629 April - May - June 1995 - Volume 95 / Issue 2 - Page - 1 Sogalikas - Kikas - Nakkahigas___________ Cowasuck Band Spring Gathering - Beaver Pond The Spring Gathering was held at Chilson Beach on Beaver Pond in Franklin, Massachusetts on June 3-4. In spite of die rain that was received each morning the sun came out just in time for the opening of the day's activities. Native artisans covering a diverse array of subjects and representing every state in New England were there showing and selling their artwork. Over the weekend 200+ Native People and approximately 4000 spectators participated in the gatiiering. The event was also financially successful, the majority of the contributions received will go to the Franklin Youth Services project to complete the construction of the youth center. The host drum. Iron River Singers, was backed up by two other drum groups, the Society of Brothers from Connecticut and the Red Hawk Drum. The Red Hawk drum, which is the Cowasuck Band Council drum, was used to create a "pick-up" group which included Cowasuck men, Rob Apataker and several of his women singer friends, and other guest singers from the Micmac, Lakota, and Navajo Nations. As a result the Red Hawk Drum provided a wide variety of Northern and Southern style music as well as specific Abenaki songs. The three drums provided enough foot stomping music to make even the best moccasins "smoke" to the beat of the drums. A special honoring song and dance were done in memory of Raymond Pease, our West Coast Council Sub-chief, who recently passed on in May. We asked that all our ancestors who have passed on to join us in the honoring. Several demonstrations were performed during the weekend. Basket making and “hands on” lessons were done by Many Winds. Blackpowder, candle making, shot making, and contact period living demonstrations were provided by William Smits and his wife. A wigwam was also built to demonstrate eastern Native American living arrangements. The wigwam was used for shelter and a place to sleep for some of our guests. Stoiy telling was done each morning for the children by Willow. As a special cultural presentation was performed by Aztec dancer Breeze who did the "Condor" dance to the Andes music of Peruvian Nicholas. Several Abenaki from the Missisquoi Band were invited as brothers and sisters to join us in die festivities. On Saturday nig^it the Cowasuck Band held a communal feast for all those that were at the POW WOW. Fire Woman gave a prayer of thanks before the feast and Paul Pouliot sang a gathering and honor song for the food that Following the feast a Cowasuck Band Council meeting was held - all that were present were invited to hear about the Band's activities. Speaker Paul Pouliot presided over the meeting. A consensus was made to cancel the July gathering and to go forward with the September event The cancellation was due to site problems and the concern about hot weather. The feeling was that events scheduled for spring and fall are best. Other issues and topics discussed included the recognition process, membership requirements, fimd raising, and several ongoing and proposed grant projects. �I Ainobak News 95-2 - April-May-June / Sogalikas-Kikas-Nakkahigas 1995 - Page - 2 Statements were given by our elders. Fire Woman and Grandfather Maple. Our Speaker invited others to speak and a member of the Missisquoi Band spoke and gave his best wishes from the Missisquoi people. Our elders were pleased and expressed our desire to live and work in peace and good will with all other Abenaki and other Native Peoples. Following the Council meeting all die women were invited to the Cowasuck Women's Circle which lasted long into die evening. The women reported that the Circle was a very uplifting experience for them. The POW WOW activities were concluded by the singing of the American Indian Movement national anthem. The Red Hawk Drum invited all the singers of the other drums to join in die grand closing. Over ei^teen singers were at the drum including all the dancers and other singers that joined in. The resulting song was performed in unity and strength that typified the spirit and good will that filled the weekend event. 1995 Gatherings & Events The following Abenaki gatherings and events are scheduled for 1995. We are requesting your support, attendance, and assistance to make diese upcoming events pl^surable and successful to us all. Odanak is northwest of Drummonville, Quebec and is next to Pierreville on Route 132. The travel time is about 2 hours from the Vermont / Canada border. Camping s{»ce is available but facilities are limited. Rick CBomsawin is the gathering host, he can be telephoned at (514) 568-0869 or FAXedat(514) 568-6558. ** Summer Gathering - Canceled ** The Summer Gathering which was scheduled for July 29-30 has been canceled by Council consensus. Manville Settler's Day ** A gathering and celebration will be held on September 23-24 at the Manville Road & Gun Club in Manville (Lincoln), Rhode Island. Our Band has participated in this event for the last two years. The club has requested that we expand our involvement into a POW WOW so diat the Native American influence on the colonial period is better represented. The host drum is the Iron River Singers and the Ogawanio Society Drum from Odanak has promised to come as well. A Council meeting and Women's Circle will also be held as time permits. ** Fall Gadiering ** The Odanak Gathering is going forward as scheduled for the first weekend in July. Plan on traveling, if you can, on Thursday, June 29, because activities will be ongoing sduting on Friday. Remember, the Canadians celebrate July 1st and not July 4th so most activities will end on Sunday, July 2nd. The Fall Gathering (Council & Women’s Circle) will be held on October 14-15 at the Pouliofs home the Red Hawk Lodge in Franklin, Massachusetts. Arrival on Friday night is encouraged, so that the activities can start on Saturday morning This gathering is a social and spiritual event. Craft demonstrations, open discussions, cooking and nature lectures will be prunaiy activities. Camping space is limited so please notify us if you plan on attending. The will be no public and trading will be limited among ourselves. �Alnobak News 95-2 - ^April-Magjnne_/_SogaUk^;;^kag;-Nal^higag 1995-Page^ Newsletter Comments & Family News We encourage all of our tribal family to write to us - comments, letters, opinions, stories, poems, or words of wisdom - send them in. This is yovir family news network! We want to print all family related news - births, sickness, deaths, graduations, promotions, new jobs, new homes - vriiatever is important to you we will put it in the news so that we can all share in our family relations. Homer St Francis, of Swanton, was dismissed of Jan. 6,1988 third-offense charge of driving while intoxicated, and a disorderly conduct charge stemming from an assault on a police officer in Bericshire, May 11,1991. The one remaining charge was levied during the tribe's fish-in protest last fall. The state's attorn^ said Tuesday that die criminal charges were dropped on "the basic jxinciple that a person is so ill that it doesn't make sense to go forward." St Francis is seriously ill with cancer. None of the charges against St Francis were part of the 18 charges ranging from DWI to assault upheld by the Vermont Supreme Court last month, the state's attorney said. Summarized from the County Courier. AjmiI 20, 1995, reporter - Marilyn Hackett. Important Notice: If you are moving or otherwise changing your address, it is imperative for several reasons that you contact us with your new address and telephone numb^. First, it costs us about $1 to print each newsletter and the original mailing and return postage is $.60^ for each piece of mail returned. Second, since we do not charge subscription fees this wasted expense comes out of funds that we could use for other programs. Third, as we proceed into die recognition process you may be "lost” or at the least listed as "address unknown;" a situation that could result in being dropped from the tribal rolls. It is not our duty nor that of the U.S. Postal Service to keep track of you - this is your responsibility to your tribal family. Vermont News ** Charges Dropped ** All charges except for one were dropped against the chief of the Missisquoi Abenakis in consideration of the chiefs health according to Franklin County State's Attorney Howard VanBenthuysen. ** Abenaki Get Grant to Study Bottling Plant ** The Governor’s Advisory Commission on Native American Affiiirs landed a grant last week to study whether a bottling plant for Native American herbal teas and sjxing water in the Swanton area would be financially feasible. Acting Tribal Chief April St. Francis announced Monday. This isn't the first time the bottling plant idea has been proposed, according to Dee Brigthstar, a Tribal Council member \^bo said it has been rejected in the past. Chief Homer St. Francis thinks it is a good idea, “fve read about water wars," he explained. "Water is going to be more precious than oil." Summarized from the County Courier. AjhiI 27, 1995, reporter - Marilyn Ifeckett �Alnobak News 95-2 - April-May-June / Sogalikas-Kikas-Nakkahigas ** Abenaki Heritage Celebration Weekend Summarized from the Countv Courier. April 20, 1995, reporter - Marilyn Hackett On May 6 & 7 the third annual Abenaki Heritage Celebration weekend was held in Hig^gate Vermont. In spite of the cold weather, a large number of Abenaki (Missisquoi and Cowasuck) and other Native people attended the event. ** Bones Moved Will Now Find Peace At Last ** ♦* Vermont Prison Hosts A Wedding ** The remains of 80 ancestors and their cherished possessions were brought back by canoes to die Swanton area last fall. At that time the tribe had no firm commitment that they would be restored to their original grave sites in High^te. That assurance came last week as the Vermont Legislature agreed to fimd the purchase of the site. “The state will now take possession of and move die house off the site and the pool and septic system will be dug up,” said April St Francis. History was made in Franklin County Jail when Peruvian Indian inmate, Juan Morales married Dee Bright Star, Missisquoi Abenaki Tribal Council member. This was die first marriage performed in the 102 year history of the jail. Morales was arrested in November and charged with illegal entry into the United States. He remains in jail while fighting deportation charges. Summarized from the May 18, 1995 Boston Globe "New England Briefs." “It's not a victory," Chief Homer St. FraiKis said of the conclusion of the sometimes contentious, decade-old struggle to return their forbearers to their final resting places. "Ifs a healing process knovring the ancestors are in their home site so they can journey on to the afterlife in peace and happiness." The state's failure to rebury the remains has been a major sore point for the Abenaki in various negotiations for years. “The graves were discovered in 1972 Mhen the owner of the Highgate property put in a swimming pool,” April St. Francis said. Bones, jewelry and pottery were turned over to University of Vermont archaeologists for study and then stored in Montpelier. In an attempt to ensure that a similar situation does not occur again, the Legislature has included two provisions in the deal. One makes it illegal to intentionally disturb the grave of a Native American. The other pro\ides tlmt any remains in Vermont unintentionally disturbed - such as unmarked graves uncovered during construction may be reinterred at the Highgate site. Say That in Abenaki / Ida ni Alnobaiwi ♦♦ Time of Day ** Kisokw Kisgadiwi Tebokw Niboiwi Sposowiwi WTogwiwi Paskua Paskuak Nowitebakad Nowitebakak Sokhipozit kisos Nakilh^t kisos WlSgwa Saba The day, a day. In day time. The night. In the night In the morning. In the evening. Noon, it is nooa At noon. Midnight, it is midnight. At midnight. Sunrise, at sunrise. Sunset, at sunset Yesterday. Tomorrow. �AlnobakNews95-2-April-May-June / SogalikashKijgsjfajdMhi^sl99Sj^Page^ West Coast Winds ** Family Events ** The Cowasuck Band West Coast Council held a major "yard-sale" in May. Family, friends, and neighbors donated loads of items and an ideal site was provided by one of our tribal sisters. The two day event resulted in over $600 of sales and enough additional items to have another sale in the near future. The Council's goal was to raise enoi^ money to get a drum. The money is more than enou^ to purchase the drum and beaters that they were seeking. Several of our Band members are learning drum and singing skills with the Miwok and ElDorado Indian Coxmcil. They will now be planning on developing their own drum. Hopefully, our Native brothers and sisters on die West Coast will be hearing Abenaki songs soon. ** Raymond Pease - Passes On ** Raymond C. Pease, elder and Sub-Chief for the Cowasuck Band West Coast Council, passed on suddenly on May 24th. Ray, who was 57 years old, was very active in the Native American affairs of the regioiL His dedication to the Band and the ElDorado Indian Council will be missed by all that knew him. He leaves behind numerous family members. His family can be contacted at 4700 Old French Town Ro^ Shingle Springs, CA 95682. *♦ West Coast Council Words ** When I think about Abenaki culture today, especially in the U.S., I think about change. When I was growing iqi, during the 60's and 70's I attended many POW WOWs, throughout New England. I knew I was Indian, and that others were either non-Indian or "Hobbyists." Back when I was growing up we did not worry about the tribe as much, it was as ifjust being Northeastern Indian was enough. Today, I think because of the Maine land claim and federal recognition of many groups, we have become extraordinarily concerned about identification. Sometimes, I get very nostalgic for my youth, because I remember gatherings of people where politics was not a major factor in our community. Being related or from a family was important. Also part of the contemporary politics seems to be discussion who is "really an Indirni?" The most disturbing to me is that in some recent POW WOWs in the Northeast, I have heru-d it said that some of our elders are not "real Indians." Reasons given for this are things like "He is really an Italian who changed his name." "No real Indian would use the term Pnncess," etc. I think it is important to point out that I was raised to know that being Indian is respecting our elrkrs, not trying to discredit them. Maybe in the future the term "princess" will not be used by our people. But if this change occurs, it may be because many of us want to look more respectable in the eyes of our western tribal neighbors such as the Lakota or Ponka. However, it is important to know that until recently the term "princess" was respected in some of our Indian communities in the East This term stems not from a desire to copy western Indians, but because our cultural history is different from that of the West. I may be wrong, but what I remember hearing is that the term was used to designate the female descendant of a chief or "king." Designations such as "king" were given to many of our leaders prior to the Revolutionary War to give our leaders equivalent status to European kings. Western tribes were not occupied by European forces until after die Revolutionary War, therefore they were never given this terminology. Do we need to put down or think less well of our elders simply because they have continued to use a terminology that tiiey heard when they were children? Again, I �Alnobak News 95-2 - April-May-June / Sogalikas-Kikas-Nakkahigas 1995 - Paggj^ would like to say that maybe being Indian has more to do with respect than it does with trying to "look good." I hope that wdiile our elders are with us, we may find more time to ask them questions and listen to their answers because they hold our culture, not people who grew up far away. I am looking forwtud to seeing you all this Summer as I and my new wife plan to be traveling to Odanak, Quebec during July. Hopefiilly we will have a chance to touch base with people in New England. I really miss seeing my elders and others I grew up with in the New England POW WOW circuit. Our thoughts here on the West Coast are witih you all. Please send your prayers out to us. Especially, remember Sub-chief Raymond Pease. I feel very honored to have been able to help with his fimeral in California May 26th and sing there, as well as I was able, the Chiefs Honor song. His &mily and friends miss him greatly. Paul Tambuiro Cowasuck Band Council Actions Federal Recognition Our Band recognition process has been slowly going forward. The East Coast Tribal Council has been reviewing mwnbership issues and "base line" family groups. Consideration is being given to determine if specific policy changes are required to create two levels of membership. The policy centers on die principle that citizenship is either by blood relation rights, by marriage, or by formal tribal adoption. Note: This policy issue has impacted our membership review and approval js'ocess significantly. For those that have applied for membership into the Cowasuck Band, but may have not bwn approved or have not received a reply from us - tlhs is the reason and we apologize if you were impacted by this. The Tribal rolls are being studied to identify base-line family groups and inter-marriage relationships. This is an important step and may be a requirement to separate our Band families from those of the Missisquoi or other identifiable Abenaki groups. The present consensus is that inter-mam^s have made the segregation of the individual Abenaki Bands, clans, and family groupings veiy difficult to document and possibly not desirable. Our Band Council may be required to make some unpleasant decisions to remove whole family groups from the rolls because of the actions of the most outspoken leader or elder of dieir group. For example, the whole Knight or Lussier families may have to be removed from the rolls due to the lack of other leadership from those groups to speak on their behalf. In the future we will be contacting family group elders to determine their family status within the greater Abenaki family circle. On the matter of recognition, we sfrongly recommend that all family elders and leaders gather family stories, oral traditions, pictures, records, and any documents that provide information on your ancestiy. These types of information are as critical to our recogmtion process as are genealogical and ethnological documents. Women’s Circle The Women's Circle met in May at an ancient Blue Heron rookery (nesting site). The meeting was held at this location in respect to the birds and due to the fact that they had returned to the site to nest. To the Abenaki, the Blue Heron is a sacred bird because it appears to stand and pray to the Creator. An honoring song was done for them during the meeting. The drumming and singing did not scare them at all. They seemed to enjoy having us join tiiem. �Alnobak News 95-2 - April-May-June / S^jika»^ikasjfaldMhiffli8j[9^^JPag^^ A Women's Circle was held at the June POW WOW. All women were invited to participate. Women's medicine and spiritually to deal with tribal problems and issues were the key matters addressed. Native Words April 7,1995 - To Chief Paul, the Council, and to Our People. In the news letter you asked, what is it we need or expect of being a recognized Band, and which is the right path for us to follow (para-idirasing it) and I would like to say (speaking for myself only) -T.IVEFREEORDIE.'' When the Great Spirit gave our People this place, a long time ago, in a time before time, made the hills, and trees, the blue sky, flowers and fields. For all that lives gave clear water, full with life and beauty. Then filled this place with many spirits, ai^ made the people one with the forests. Through the ages tested our faith, made us strong and beautiful. A People with pride, as human beings, with a spirit, an absolute freedom of will. When Viking ships first touched our shores, with carved serpents perched upon the bow, Norsemen with sword and shields, they found our People alreatfy living here. Then when flie Dutch and French began to explore, and when the Pilgrims later came, our People welcomed them, and shared vriiat tiie Great Spirit has given us. But we were forced to take sides, some went this \ray some that. So we foi^t in the disastrous wars between the French and British. We fought again with our French and American allies against the British, in the American Revolution. We suffered at Fort Ticonderoga, at the battles of Lexington, Concord, Bunker Hill, Albany, Montreal, (Judxx; and on the lakes and water ways so vital, over vriiich great amounts of supplies, food, weapons, shelters, and of our People were given up to the American Revolution. Our People were the direct link between our French allies and to our American allies by supplying them from the north. So we are not a conquered People but allies from the start The American Revolution vs^ won but the war was not over. Soon the Continental Congress would ignore us, and our rights as allies, and new people would settle in on our lands, left unguarded by our weakening in the Revolution, and by illness. In between the American Revolution and the war between the Blue and Gray, was a very dark time, when Congress could not see People as People. Some were given rights, considered as people. Some people were as property, and some (whom Congress didn't even count) as animals. (If we were still "classified" as animals we would have to be on an endangered list, and have a right to a habitat and to propagation!) Shouldn't we have the same rights that we had when we joined with our allies the Americans and French? Shouldn't we have a home for the People someplace cool, green, and aUve. A place to meet, to be together, to share, and cany on our culture. Or to retreat into wilderness, hunt, fish, or be alone. A place to visit ourselves to pur past. To live as true human beings should, without constraints upon our liberty! To pray freely, come and go as we wish, to defend ourselves, and to marry whomever we wish, as free people may. Perhaps many of us would live there, many may not, either way we would have a place, where we could, preserve it as it was, with our People intact in communion with the forest and Great Spirit. It would be intolerable to live in a world were there are no-more free human beings, and this to me is the meaning of "LIVE FREE OR DIE." Thank you for OUT tinre and consideration. Mark R Nault, Kounhquodt Wobe Mukquoshm P.S. I hope all is well, and plan to see you all at the spring ^thering. Peace - Mark. �Alnobak News 95-2 - April-May-June / Sogalikas-Kikas-Nakkahigas 1995 - Medicine Bag - Dandelion Dandelion - leontodon taraxacum, commonly called blow ball, wild endive, lion's tooth, or cankerwort, is a member of the sunflower family "Compositae." water, steep for 1/2 hour or more, cool and drink three or four times a day. Next time you look down at your lawn and see that yellow flowered weed you may want to change your opinion about the medicine blessing that Mother Earth gave us in the This plant is extremely adaptable and easy to grow, it was once native to Greece but is now commonly found world wide and in active growth year round. In this region it grows from April to November. Dandelions appear as a rosette of shiny gjeen tooth-edged leaves. The tubular flower stem is approximately 6 inches in height and has a single yellow flower. The flower matures into a white fluff ball that allows the seeds to be carried by the wind. When cut, the root and stem will yield a milky white sap. The fibrst "spring" leaves that develop can be used in salads or cooked as "greens." The leaves contain very high levels of Vitamin A, as well as Vitamins B, C, and G. The root is die medicine part - it shoidd be collected wiien the plant is in flo\^«r and dried for storage. The Dandelion is mild, wholesome, and safe - it possesses several medicine influences as a diuretic, tonic, stomachic, aperient, expectorant, and deobstruent. It is used for dropsical and urinary complaints as well as for atonic dyspepsia, rheumatism, and female organ disorders. The Dandelion creates a natural organic nutritive salt that purifies the blood and destroys acids. It has great opening, cleansing, and blood purification qualities and is very effective for disorders of the liver, gall bladder, spleen, and other diseases that impact die biliary or^ns such as jaundice. It is also a good agent for skin diseases, scurvy, scrofula, and eczema. It can be easily prepared from fresh or dried plants as a tincture or tea. For infusions as a tea, fill a cup with green leaves or 1 teaspoon of dried, powdered, or cut fresh root, add boiling 2 Quarts Freshly picked Dandelion Blossoms 1 1/2 Cups FineCommeal 1 Tablespoon Water 2 Eggs 1/4 Cup Oil (Nut oils preferred, such as Walnut) Pick blossoms when flowers are in full bloom, just before using. Wash and dry. Add water to eggs and beat well to make a dip mixture. Heat oil in cast iron skillet until hot. Dip, one blossom at a time, into egg and then into the commeal to coat the flower. Put blossom into hot oil, saut6, turning often until golden. Drain excess oil by placing cooked blossoms on brown paper. Serve hot or cold as a snack or vegetable side dish. �Alnobak News 95-2 - April-May-Jane / Sogalikas-Kikas-Nakkahigas 1995 - Page - 9 ** Reviews - Books / Tapes / Videos Creation's Journey. Native American Identity and Belief National Museum of the American Indian Smithsonian Institution, 1994 Tom Hill & Richard Hill, Editors ISBN 1-56098-453-8 250+ Pages, $35. This is anotiier large museum picture format book. It contains a large number of exhibits, objects, historical pictures, clothing, and art that has been seldom been seen by anyone other than museum staff. There are many items of from the northeast tribes, including several examples of Micmac clothing and baskets. COWASS North America ** Tribal Book store** The Tribal Book Store continues to have an extensive sui^ly of Abenaki subject related history and language books. For information contact COWASS North America, Inc., P.O. Box 554, Franklin, MA 02038 or (508) 528-7629. The following books are available for sale through the trilxil store: nrhft Wahanaki's of Maine & the Maritimes by the American Friends Service Committee = $28. Western Abenaki by C. Collovwiy = $18. Alnohaodwa. Abenaki Lmiguage Book & Tape by J. Brink & G. Day = $13. Aunt Sarah by Trutfy Paricer (signed) = $40. Metallac & Prince of Darkness (2 book set) by Alice Noyes = $28. Abenaki & English Dialogues by Joseph Laurent (reprint of 1884 grammar book) = $20. College Assistance Program ** Starting in September 1995 the Cowasuck Band, through Cowass Nortb America, will be granting college assistance to qualifying Band members. A fund is being established by personal donations and matching funds will be provided from tribal fund raising activities such as our public gatherings The goal of the program is to provide funding for books and materials to college students of our Band in return for providing tribal community service or support. The actual amount of the individual grant will depend on the number of qualified applicants and amount of funds available each year. Applications will be reviewed by the east and west coast Tribal Councils during the month of August Applicants are required to submit their name, address, telephone number. Band number, documentation of enrollment at a college, and die courses being taken. To qualify the applicant must submit a statement or letter of their needs for assistance and what services or support that they will be willing to provide in return to our tribal conununity. This is not meant to pressure anyone to do work but to build Tribal community spirit and cooperation. For example, Cowass North America and its sister orpnization the Franklin Food Pantry provide community su^Jort in the Franklin area. Volunteers and workers are always needed for the Adopt-A-Hi^way program, food drives. Pantry help, children's Christmas program, and POW WOW activities. The west coast Council could use assistance with their fund raisers or helping Doris Nickles with the children's {xogram that she is running. Ifyou need details on these activities or other ideas contact us. To make this a continuing and successful program, donations from our Tribal family and other Native supporters will be gratefully accepted. �Alnobak News 95-2-April-May-June / Sogalikas-Kikas-Naktaihigas 1995 - Page-10 Land Fund ** A land base in our ancestral territory is a critically important and ftmdamental matter in regard to our existence as a Band and tribal organizatiorL At present our Band consists of two coastal councils with family clans concentrated around each location and numerous families spread out between the two primary su'eas. Historically, the Abenaki lived all over the New England and eastern Canadian provirujes so the location of the Tribal Council and business headquarters in Franklin, Massachusetts is not significant issue of concern. Nevertheless, we still lack a common land base that we can call our the center of our ancestral home-lands. Our current proposal is to purchase or otherwise g3in the controlling interest over a land site in the New England area, preferably New Hampshire or Massachusetts. This site would be used for cultural and spiritual events; and for educational, environmental, recreational, and repatriation programs. A tribal goal was established over a year ago to address this issue, but little action has taken place due to die lack of resources. In consideration of our ongoing recognition process we must put a more definitive plan in motion to identify our land needs, requirements, use, location, and resources. Our initial thoughts were to establish a land "reserve" as opposed to a "reservation.” A site that is undevelop^ natural, or conservation land is the primary objective. The ideal location should be heavily wooded (Pines) with a pond, stream, or other natural water supply on site. Based on these primary objectives we will develop various plans and options to secure the land through grant, stewardship, or purchase. Aity course of action that we pursue will prcdiably cost thousands of dollars for the purchase, improvement, insurance, and maintenance of the jffoperty. To get moving on this matter we have established a Land Fund. As we did with the College Assistance Program, we will be seeking donations, grants, and matching funds. Any donations (including land that could be used for land swap agreements) from will be gratefully accepted There are many ways to get to our objectives and for you to help. For example, small parcels of available land fix>m several sites could be consolidated irrto land exchanges from which the proceeds could to used to swap or purchase one primary site. Tax-taken property is one source of small parcels. Conversation lands may be available that require maintenance and stewardship. Forested land that needs re-planting may be an also be an alternative suitable for our future generations. If you put a little effort into it you will be amazed what you can do - so let's go for it! ** Donations & Contributions ** Cowass North America is a federally recognized non-profit charitable social services 501c(3) organization that was incorporated in the state of Massachusetts for the Cowasuck Band. Contributions made may be used as charitable donations as applicable and approved by Internal Revenue Service regulations. Documentation for tax purposed will be provided to contributors if requested. For information, donations, or applications please contact COWASS North America, Inc., P.O. Box 554, Franklin, MA 02038-2951, (508) 528-7629. It is important to note that some corporations and employers will provide matching fimds to charitable donations of employees and individuals. Contact your personnel department where you woik to find out if they will match your contribution, this is a quick and easy way to double our funding efforts. �Alnobak News 95-2 - April-May-Jime / Sogalikas-Kikas-Nakkahigas 1995 - Page - 11 Thank you to all of our recent contributors. We still have a “wish list” of items that we could use if you have a source for any of the following; Food and other su|)plies for the Food Pantry. Office supplies and copy paper. A FEMA grant was awarded to the Pantry, the funds were used to purchase additional food from the Rhode Island Food Bank. The Pantry was also requested to assist the Massachusetts Surplus Food (USDA) Program witii the distribution of some excess food. Portable electric generator (for events). Outdoor soimd system / P.A. system (for events). ** Adopt-A-Highway Project Covrass North America has adopted a section of the 1-495 inter-state highway in Franklin, Massachusetts. The section has been identified by signs showing that "THE ABENAKI PEOPLE" have adopted it. To adopt the highway, an agreement was made to clean the outer grass strips of a two mile section six times a year between April to November. ** Excel Telecommunications; Make Money for Our Band and You with an EXCELlent Opportunity! Our grant writer has been researching various economic proposals and grants to provide jobs and a continuing revenue source for our Band. One such business proposal is from Excel Telecommunications. EXCEL is a competitor in the long distance telecommunications industry such as MCI, Sprint, and AT&T. Anyone that lives in the Franklin area that wants to participate in this ongoing monthly program should contact us for clean-up dates. We would like to set up two crews of 4-6 people each to work on each side of the hi^way. We have gloves, trash b^, trash pick-up sticks, and safety vests, so all we need is you to walk with us. We are excited about fiiis new opportumty that should benefit all Native Americans who participate. EXCEL's opportunity was introduced by Dawn Duncan, a Native American grant writer who has raised over $5 million dollars for organizations in Massachusetts. In respect to Mother Earth we started our first clean-up effort to coincide with "Earth Day" celebrations that were held world wide on April 22. Groups such as ours that participated in Earth Day clean-up jHojects were given special recognition for supporting the "Adopt-A-Highway Excel offers savings on long distance service and income for people who work in the business part or full-time. The company was incorporated in 1988, and already brings in over $155 million per year (it grew by 400% last year). Truly, the income potential for people involved with the company is astounding! program. ♦♦ Franklin Food Pantry The Food Pantry has been officially incorporated in Massachusetts as the Franklin Food Pantry, Incorporated. Linda Pouliot is the president, Mary Lou Barrette, treasurer, and Paul Pouliot, clerk. Recognition from the Internal Revenue Service as a non-profit 501c(3) organization is in progress. We are creating an EXCEL organization for three purposes; 1) To generate funds for our band, 2) To provide an income opportunity for all Native Americans interested in participating, and 3) To help us all save money on our long distance telephone calls. When you become an EXCEL representative, you will make money for yourself and for the band due to the design of the compensation plan. Your income will depend on the time you are willing to �Alnobak News 95-2 - April-May-June / Sogalikas-Kikas-Nakkahigas 1995 spend. There are some training and organizational set-iq) fees, depending on the level of involvement desired, but these are quickly recovered once you stert bringing customers and representatives on line with EXCEL. Take this test. If you score more than 5+ points, you may be at high risk for diabetes, and you should see your doctor to find out if you have it If the statement is not true for you put in a zero for that question. To add your score, total the values for each YES question that corresponds to Our goal is to sign up 25+ people as management representatives, 250+ family members, and as many other people as possible. There is no limit to how many people that we can involve in this. The more we get, the more every one will benefit firom this. you. Representatives will work part-time during hours they choose. The income that you make for yourself and the Band depends on your ability to bring customers on line with the EXCEL network. The selling point of EXCEL is that you rstn save up to 50% (as compared to the ofiier major telephone companies) on long distance telephone calls. All training will be provided by EXCEL at meeting locations in your area. For more details contact our headquarters at P.O. Box 554, Franklin, MA 02038 or (508) 528-7629. 1. I have been experiencing one or more of the following symptoms on a regular basis; SCORE YES=3 Excessive thirst YES=3 Frequent urination. YES=3 Extreme fatigue. Unexplained weight loss. YES=3 Occasional blurry vision YES=3 I am over 30 years old. YES=1 My weight is 20 percent above YES=2 \^4iat it should be. 4. I am a woman \^o has had a baby weighing more than nine pounds at birth. YES=1 5. I am of Native American decent YES=1 6. I jun also of Hispanic or African American decent. YES=1 Native Self-Help Are You At Risk For Diabetes? Know the Score! 7. I have a larent with diabetes. YES=1 Could you already have diabetes and not know it? Millions of people have undiagtmsed cases of diabetes. It's a serious, lifelong disease that exhibits few symptonK in its early stages. 8. I have a brother or sister with diabetes. YES=2 If you are of Native American descent, of if diabetes exists in your family, you are more susceptible to it b^ause it is a genetic condition. Even if you do not have diabetes, know the symptoms. Ifyou experience any of them in the fiiture, see your doctor. Diabetes can lead to kidney disease, blindness, heart disease, stroke, and circulation disorders. If you are over 30 years old and overwei^t, your chance of getting diabetes is still more likely. Your Total For more information, contact your local American Diabetes Association. �Speaker Speaks I ask you all to remember and jway for our brother and Sub-chief Ray Pease yAio suddenly passed on in May. We have so few good leaders among our People that his passing will leave us with a ^eat loss. I pray for the strength of his family, friends, and our West Coast Council - that they will cany on in his spirit. I thank all those that came, worke4 danced, and sang during our Spring gathering. Some of you worked many hard, hot, sleep-less, and weary hours to make the event successful -1 thank you deeply. As your speaker, my word and work for you and the success and survive of our People is my absolute and uncompromized purpose. Asa result, I seldom have but a few moments to talk to anyone in great length during the gathering. I apologize to you all for not being able to spend more time with you. My sense of duty is to the well being and ^X)d will of all the Abenaki People and our invited guests. I saw many new faces of our People at the gathering - but I am concerned that an equal number of old feces were not there. For those of our Abenaki People that did not make the gathering I pray that they are in good health and that they may be ^le to make our next gathering. Far too many of our people do not seem to be able get out and gather with their Abenaki relations, this is too bad because it is at these gathpring<; when we renew our friendships and preserve our Abenaki culture. Last year at this time scnne of our People were all ready for unity and pe«5e but many of our leaders wanted to follow the war path for their own conquest. Names were being called, rumors were flying tbrniigh the air in all directions. Secret meetings were held and evil whispers prevailed. Chiefs, matriarchs, high councils, and other lofty titles were being made and broken so often that there was no order. Many people did not understand - they were lost in the confusion - tom between their friends and family. Worst of all, good people were being destroyed because they stood against this insane behavior. As it was last year, the POW WOW season has started with smoke in the air, the trouble makers are again trying to do their evil bidding - to challenge our ways and to divide Our People. I have told you many times there is only one path - the traditional path of our ancestors - and that troth remains. It troubles me that some of our tribal family remain lost on their path and pursuit of false ideals. We must go on, be firm in what we believe, be patient, be slow to make hasty decisions, and slower yet to anger. Time, no matter how slow it seems to move, will always provide the oi^rtunity to reflect, to feiiik with your heart and mind, and to choose the right path in your life's journey. I pray for all our relations that have passed on since last year, I pray that the Creator take and guide them to our ancestors that have passed on before. To fee living, I give great thanks to all of my relations and firiends that stand and work wife me to preserve who we are and v^t we stand for. I pray for all those fee are ill - in body and spirit that they, again be well and walk fee traditional path of our aru^stors -1 ask that you too pray for them for they are all our relations. To All Our Relations -1 have spoken, my name is Paul, I am speaker for fee Cowasuck People. �ODANAK GATHERING JUNE 29 - JULY 2,1995 ODANAK, PQ, CANADA HOST DRUM - OGAWANIO SOCIETY MANVILLE GATHERING SEPTEMBER 23-24,1995 MANVILLE (LINCOLN), RI HOST DRUM - IRON RIVER SINGERS aaisanOa)! aMVAVMOii v NOixDawioD ssaraaav 9PI XINliafi 8C0Z0VW‘Nn>INVHJ PSSO-8EOZO VW ‘NnMNVMJ aivd 3DVisod s n DNl ‘VDmaWV Hl)ION SSVM03 OMO lliOMd-NON pss xoa O d I � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Abenaki Description An account of the resource Traditional Abenaki territory encompasses what is now New Hampshire and Vermont, as well as parts of western Maine, western Massachusetts, and Quebec. The Abenaki people comprise numerous bands and communities. In the United States, at this time, none of those groups is federally recognized. The Canadian government formally recognizes two reserves, at Odanak (St. Francis) and Wolinak (Becancour). Resources <a href="http://tribal.abenakination.com/" target="_blank">Mississquoi Abenaki Tribal Council</a> (VT) <a href="http://www.elnuabenakitribe.org/" target="_blank">Elnu Abenaki Tribe</a> (VT) <a href="http://www.abenakitribe.org/" target="_blank">Nulhegan Abenaki Tribe</a> (VT) <a href="http://koasek-abenaki.com/" target="_blank">Koasek Traditional Band</a> (VT) <a href="http://www.cowasuck.org/" target="_blank">Cowasuck Band of the Pennacook Abenaki</a> (NH) Subject The topic of the resource Abenaki Indians Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Aln8bak News (April-June 1995) Creator An entity primarily responsible for making the resource Pouliot, Paul W. Date A point or period of time associated with an event in the lifecycle of the resource 1995-04, 1995-05, 1995-06 Contributor An entity responsible for making contributions to the resource Paul and Denise Pouliot Grace Dietz, UNH Class of 2017 Rights Information about rights held in and over the resource Paul and Denise Pouliot. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource pdf https://dawnlandvoices.org/collections/files/original/1c692e67a14d20e45b811b943b66beed.pdf b58b2263d30e37864002de2195c56004 PDF Text Text "Volume 98 / April - Maty - June / SogaliUas - Kikas - Nakkahigas 1998 2 COmlUCK PEof’LE CO"WASS ^ortk Americ^^'^^v^^R^pBo:fe5^^, Franklin, 02038 Am* SogaJikas - ^gar Killas FiaJ Planter'llfoniffM I •ahigas *■ in^s - 1991 Gathering p2 t§^8 an^August 15-16,^Js98* New Harapshire fFal Jew ikim, Spring In Spring Summer In Summer Nil Nih.ent Council & Meetings - 1998 BoJawazm lera pr^^ipg weather conditic f' r^Lip axoi Council meetings £ Sunday of the month frd ^therings and feober 10-11* iampsnire issachuset 1:00 to 8:00 p.m. ^fiese ar ^therings, n^^rmal pow fndor trading done during I wow c^c^iyjties < iping arra^ements must be itb^Mmdg■i»!y^t (508) 528-7629 for made in advaric informaticTn’ det^l^ •iMar :ond lanville : Manville, Rhode Island The followina is a t®tative schedule for the | remain'cTer ir'liiyy! bifctember 13, October 11, | [ This is a public French tl*^nd N(«aemb^5&^a£iae^^to«^3^toter-vNfl»jQrmal4 hSMifa <mg*V^ltaral summeiimeetinas. I planned^ Dur people are ?resentation and our Red Hawk ^D)pfifP^|ll be Me^ership meetings wi|U^h§I event. For dirwions? and Sat^Hr as the Women’s Q^^^ffurday ict us at (508) 528-7029. ' informatior :00 p.m. Thesd^e open work B (rentham Arts and Cultural Festiv^ ; for all members. October 3-4 1998 Tor 19£ Wrenthaialfe^te SchgaltdfrRoute 1A) llowinc Th 12.6&( July tOsetts am. and Del if 19. ^vent that is Call in advance to confirm meeting dates and being sponsored by the Town of Wrentham. The details. (5C special focus of the event will be centered on the lives and ways of the colonial settler^'Bfekjiative people of New England in the 1600'^mThe .s Circle weekend is not planned as a formal pow woi^Art and cultural demonstrations, singing, and dan^g Tly Women's Circle will continue to meet on the SSurday d^est to the new Moon of each month will be held each day. frSn 10:C^»m. to 2:00 p.m. or later. Some mebtings ^Hbe held during gathering events as We are inviting 12 Native American atjisans »d wemAtteng|Kce is limited, please call for meeting crafters to participate. They will be Ijequi^p to demonstrate their work to the publir^tero the infn^MP#^ contact Linda Pouliot at our tribal event. headquarters. �AlnSkak News© 98-2 April - May - Jtuie / Sogalikas - Kikas - Nakkakigas 1998 Page-2 Our Red Hawk Drum will be the host singers for the Native American portion of the event. All native dancers are invited to help educate through their participation. Dancers will be provided meals and travel expenses for each day. Historically accurate dress is being asked for all participants. For details, directions, and information contact us at (508) 528-7629. 1998 Sckedule of Activities 17 19 25” *?* DECEMBER DECEMBER DECEMBER DECEMBER FFP DISTRIBUTION WOMEN’S CIRCLE HOLIDAY FFP INVENTORY ^ ** JANUARY HOLIDAY FFP FRANKLIN FOOD PANTRY WEEKEND HOLIDAY DATE TO BE DETERMINED DRUM ACTIVITY TRIBAL COUNCIL MEETING ** *?• D MEETING The following is a full schedule of Band activities that are planned for the remainder of the year: 3-4” 1-5 9 11 12 16 19 D 25 25 JULY JULY JULY JULY JULY JULY JULY JULY JULY HOLIDAY ODANAK GATHERING FFP MEETING 1st SUMMER GATHERING 1st SUMMER GATHERING FFP DISTRIBUTION J. LINCOLN WEDDING - CT WOMEN’S CIRCLE HIGHWAY CLEANING 8 D 13 15 16 20 22 22 D 22 AUGUST AUGUST AUGUST AUGUST AUGUST AUGUST AUGUST AUGUST DRUM PRACTICE FFP MEETING 2nd SUMMER GATHERING 2nd SUMMER GATHERING FFP DISTRIBUTION WOMEN’S CIRCLE DRUM PRACTICE HIGHWAY CLEANING y** 10 13 13 ' 17 19 D 20 D 26 27 SEPTEMBER SEPTEMBER SEPTEMBER SEPTEMBER SEPTEMBER SEPTEMBER SEPTEMBER SEPTEMBER SEPTEMBER HOLIDAY FFP MEETING HIGHWAY CLEANING COUNCIL MEETING ■FFP DISTRIBUTION MANNVILLE EVENT MANNVILLE EVENT 1st FALL GATHERING 1st FALL GATHERING 3 D 4 D 8 10 11 11 12” 15 17 17 OCTOBER OCTOBER OCTOBER OCTOBER OCTOBER OCTOBER OCTOBER OCTOBER OCTOBER OCTOBER WRENTHAM EVENT WRENTHAM EVENT FFP MEETING 2nd FALL GATHERING 2nd FALL GATHERING COUNCIL MEETING HOLIDAY FFP DISTRIBUTION WOMEN’S CIRCLE HIGHWAY CLEANING 8 11 12 19 21 26 NOVEMBER NOVEMBER NOVEMBER NOVEMBER NOVEMBER NOVEMBER COUNCIL MEETING HOLIDAY FFP MEETING FFP DISTRIBUTION WOMEN’S CIRCLE HOLIDAY 10 13 DECEMBER DECEMBER FFP MEETING COUNCIL MEETING Native ^(^rds By: Ed Wk ere Eagles Fly Living can simply be respecting all creation. Life is incomplete, without tools to work with. By respecting the tools we use, they will give us good and lasting service. 3/29/97. It’s so easy to send our love and caring, out into space. It moves with the speed of thought. It’s also so easy to bring love and caring in from space, also with the speed of thought. 3/23/97. Prayers One of our young men was very seriously injured in an automobile accident early this year. Matthew Dutilly “Little Bear” ended up with many broken bones; the worst of which was a broken neck. Please continue to keep Matt in your prayers - that the Creator may help and heal him. Please remember in our prayers our other family members that need the healing powers of the Creator - Shannon Mickies, Harry Bears, Ed Where Eagles Fly and our other unnamed relations that you know. �AlnSLai: News© 98-2 April - May - June / Sogalikas - Ktkas - NakUakigas 1998 Page-3 Spring Gatkering Report Trikal Actions anJ. Government The Spring Gathering was held at Mt. Sunapee, New Hampshire on the weekend of June 13 & 14. The gathering site was moved from Massachusetts to this location in an effort to get close to our lands which are on the other side of Mt. Sunapee. ^ Communications The facilities were by far the best that we have had for any of our events. We had the full use of the ski lodge building at the park. Indoor eating facilities and restrooms were a nice touch compared to our previous fieid events. The weekend was dampened by the heavy rains that hit the entire area. Many records of 6 to 12 inches of rain were measured. Although we were able to start the gathering outside on Saturday morning we were soon forced to go inside for the remainder of the weekend. We were pleased to see so many AbenakiPennacook people from all over N’dakina. Through our prayers and the healing ways of the Creator, Matt “Little Bear” was able to come to the gathering - the Creator has heard our prayers. Our Red Hawk Drum sang Wabanaki songs throughout the weekend. A Women’s Circle and Men’s discussion group were held on Friday evening. All participants at the gathering were invited. A general Tribal Council Meeting was held on Sunday morning. We welcomed all the other Abenaki group members to attend and speak during our meeting. Communal evening feasts and breakfasts were A new FAX and computer line were recently installed for improved communication access. Please note the following telephone numbers: Cowass North America & Band Headquarters FAX Franklin Food Pantry (508) 528-7629 (508) 528-7874 (508) 528-3115 Our new E-MAIL address is at: cowasuck@norfolk-county.com Missing MemLers No new members are missing (moved - address unknown) during this iast report period. ^ Family Researck Project We continue to receive family information and oral family stories from many of our families. You are encouraged to continue your own family research for records, pictures, stories, and oral traditions. All information should be submitted to tribal headquarters at COWASS North America, P.O. Box 554, Franklin, MA 02038. TriLal identification Cards The new tribal card and renewal system has been implemented. The process has been extremely slow because many family records and addresses need to be updated at the same time. Tribal letters are being issued to all citizens and members in the event that they do not want to go through the process of getting identification cards. We are placing less importance on the issuance of the new cards. It is more important to update our records and to expand family history information. Notice: At this time we are reviewing ail family records. Many need to be updated and some family groups will be requested to submit additional records to remain on the tribal rolls. Please consider this notice as an advanced warning to check your family records and to be prepared. Featkers We have been receiving submittals to process eagle feather requests from our members. These �AlnStak News© 98-2 April - May - June / SogaliUas - Kikas - Nakkakigas 1998 Pa^e-4 requests for eagle and other bird feathers or parts require a tribal statement about your Indian status and religious use of the items requested. These requests have been the subject of controversy since many non-BIA tribal people have been denied feathers. To develop a common group effort we will be submitting a tribal request for eagle and hawk feathers and parts. Please contact our tribal headquarters as soon as possible if you are interested in this matter. native community. It also provided an opportunity for the native groups to get copies of written documentation, correspondence, and policy statements that they had given to the state for the meeting. >■ Editorial - Massackusetts Commission on Indian Affairs - One of the more oppressive matters revealed is that the Commission is applying a policy that they only represent individuals that are members of tribal groups that they recognize as “indigenous” to Massachusetts as opposed to those that are “resident” in the state. For the record, the original legislation that created the Commission was written to represent all residents of Indian descent. The last position of the Massachusetts Commission on Indian Affairs expired on October 1997 and after the Director passed-on last year his position was not filled. This situation became a matter of concern to many native groups. Eventually enough attention was raised about the matter and a meeting was held at the State House in Boston on March 12, 1998. This was supposed to be a forum for us to voice our concerns about the makeup and conduct of the past Commission. The groups that attended were very opinionated and very few good words were said about the past Commission. However, it became obvious during the meeting that the state officials had little interest in our issues, we were only being allowed to vocalize a little. In the end, prorhises were made by the past Commission to meet with the native community to work out the problems. In reality the real agreements were already being made between the past Commissioners and the state. No follow up meeting would ever be held in spite of written and verbal requests to meet. We were right back into same way the Commission has been operating for the past twenty years. In response to the growingly vocal native community, the past Commission did however respond to state officials. Correspondence before and after the meeting produced questionable actions between the state and the past Commissioners. By their own actions, they recommended to re-appoint themselves. In the end the state did what they were asked to do and the past appointments were re instated. It was obvious that the Commissioners and the state officials were embarrassed by the public attention that they were receiving. For so many years the activities, or lack of them, have been kept out of view from the native community and the state. The Commission wanted the problem to go away they did not want to show the state how divided we are as a people. The concerns of the native community about the Commission were not important to the state. Their attitude was to let our “hang-around-the-fort Indians” deal with Indian problems - keep them in line and quiet or we will stop funding the Commission. In spite of the poor results and aftermath of the meeting some valuable information and experience was gained out of this exercise of “white politics.” We found out how divisive the state and the Commissioners are when dealing with the Their closed door meetings, discriminative policies, failure to report to the state and the native community, lack of representation, and limited involvement with the greater native community were only the most obvious problems that were openly observed. As the facts were disclosed about the Commission activities, operations, and bylaws our greater concerns were brought to light. The key issues are “members of indigenous tribal groups that they recognize” versus “residents of Indian descent.” The current interpretation only allows representation on the Commission by their defined “indigenous” people. Furthermore, the Commission believes that this is limited to Wampanoag or Nipmuc people. The foundation of this starts with the Indian Enfranchisement laws written in the 1800's and is further supported by a poorly worded executive order of 1976 that they helped to write. Based on the flawed use and interpretation of these pieces of legislation, all other New England groups including BIA tribes are not considered “indigenous” to the state. For the Massachusetts Abenaki to be recognized for representation as individuals or as a tribal group we were told that we will have to prove who we are in the same formal way that we would with the BIA. The Commission is currently using a discriminatory double standard where several nonBIA Nipmuc and Wampanoag groups are given the same recognition as if they are fully recognized and functioning BIA tribal governments. In the support of this idea, the Commission submitted documents to state officials in which they reported that the Abenaki in Massachusetts are non-native people or are native social groups without tribal status. They claim that they got this information from the Vermont Abenaki Nation (which is also not formally recognized by the BIA or Vermont). This was a contemptible effort by certain interested parties to create a conflict situation between the Vermont Abenaki of Missisquoi and the Massachusetts Cowasuck Abenaki. This was a clear effort to interfere with Abenaki politics and our collective sovereignty as a People. By recognizing only the Vermont Abenaki and to force the Cowasuck to be subservient to them shifts the Abenaki influence out of Massachusetts. Using their “indigenous” policy the “residenf Abenaki become Vermont Abenaki with no status. The Abenaki People of all groups should be aware that certain Commissioners have been playing garnes with us to keep the Missisquoi, Cowasuck, and Mazipskwik in constant conflict. Remember it was only a few years ago that the Abenaki People had representation on the Comrtiission. At that time our representative had dual membership with the �AlnStak Hews© 98-2 April - May - June / SogaUlzas - Kihas - NaUkahtgas 1998 Page-5 Missisquoi and Cowasuck. Now the Commission would like everyone forget this fact and work to keep us a divided and un-represented people. It appears that the state and Indian Commission, using the opinions of other non-BIA and adversarial tribal interests inside and outside of the state, have made the determination that other Indian groups of the same status are not Indian groups at all. This is a nice bit of protectionism for the groups making these determinations. Furthermore, the Commission by-laws specify that groups that claim to be Indian organizations must be run by Indians with birth certificates that state that they are born as an American Indian or otherwise have tribal membership within a recognized group (such as Wampanoag, Nipmuc, or other BIA tribe). Take notice - by this standard all Massachusetts based inter tribal and native groups that are being led by Abenaki or members of other un-recognized tribal affiliations are not considered Indian groups by the existing Commission operating by-laws. Our Council has been reviewing many documents related to Canadian and New England Indian matters and believe that the ongoing actions by the Commission are well beyond their authority - morally as native people and legally as state appointed representatives. It was particularly interesting to review the transcripts from the federal land claim trial of the Mashpee Wampanoag. Considering the ugly legal assault that they had to endure and their poor defense of their own native existence, you might think that they would understand the pains of other Wabanaki native groups that are trying to reassert their presence in their ancient homelands. Instead of helping other native governments, some of the Commissioners are using these same “white” legal assault tactics against other natives. It appears that key Commissioners are now making themselves judges over other people, like us, that claim native ancestry. The Abenaki face ongoing blatant racial discrimination because we are being identified as “white-Indians” or “darkies" of French ancestry. Many of our family trees now go back 15 generations, to the 1590's. For us to have to respond to “trashy” comments about knowing our ancestors or' “blood" is an insult. Considering the source, many of these same people have limited family records or are basing their entire native ancestry on one generation of “oral tradition.” We know who we are, but we wonder if they are as prepared or willing to bare themselves to us for inspection as they demand of us. Can every stone throwing critic document true and real Indian ancestry or are they going to show you a government created tribal card? As one state legislator remarked, “...it will be hard to change anything to do with Indian issues in this state because of the concerns for casinos and land claims that could be raised...” To look into the future, there will be no additional Indian groups recognized in Massachusetts for some time to come, if ever again - and that will be assured by other native peoples. If blood quantum does not finish the us off - then native against native fighting for money or the last bit of recognition will end the struggle of survival that started in the 1400's. Over the time of history, the BIA nor any Indian commission has ever helped native people or protected our rights. There has been far too much negative energy spent in the native circle recently. Too much effort has been wasted to chase state and federal recognition and gambling. Why do we bother? The politicians only want us dead and buried once and forever. Do you really believe that they will allow a native group in Massachusetts to set up a gambling enterprise that would impact their own efforts? Native Nations across the country are trading their sovereignty for state gambling compacts. Later these same compacts are being used to cut into the action or set the stage to tax them or take away other rights. Look how well the Gay Head Wampanoag and the Narragansett have been doing. One door after another are being slammed in their faces by the government. There will be a point of decision for the Cowasuck Band as to how far and to what extreme compromise of native principle we go to get our recognition within the native community and governments of the dominant society. Are they really reacting to their beliefs that we are not Indians or are the roots of their behavior hidden in other protectionist agendas? The success and size of our Band are a concern to other adversarial native groups for many obvious reasons. Our Band has been getting more and more organized over the last several years. We are making a positive impact on the native and non-native community around us. Our social services and cultural efforts can not be ignored. What we should be doing is uniting alt the Wabanaki splinter and rival groups to assert our rights as People of the First Nation. I call to all Abenaki, Pennacook, and Wabanaki people of all groups, regardless of any political issues, to work cooperatively together. If we all unite as one we will be the one largest Native Nations of the eastern United States and Canada. The time has come for us to put aside our political differences and personal agendas. In the past ten years we have done more to bring back our culture, language, songs, traditions, and ceremonies than most groups have done in thirty years or more. It should be noted, we have done this without federal and state money handouts. Native People have become the organ-grinder’s monkey, dancing on the end of a chain with a tin-cup in our hand begging for money that we will never benefit from. What a sad picture of history we have become. Native people bashing other natives with the same twisted piety of a missionary beating the savage so that the white man on the inside can be released for salvation. Recent improved access to historical records has allowed us to document our family histories and native existence as people of the First Nation. Establishing the documentation for federal recognition is difficult but not impossible at this time. The code of silence, denial of one another’s existence, and the “we are more Indian than you” attitudes among native people must stop. Traditional people of the First Nations �AlnSbak^News© 98-2 April - May - June / Scfgalikas - Kikas - Nakkaki'gas 1998 Pa^e-6 must unite and work together in peace and harmony. The path for our Band is clear we are not going to slow down, we are here for the long run so our adversaries better be prepared for the run or get out of the way. As for the Commission on Indian Affairs - who needs them hang around “Fort Boston” and stay out of N’dakina and off the Native paths of our Ancestors. N’al8gom8mek! - All My Relations! I have spoken, Paul Pouliot. >• Massackusetts Legislative Activities Our Band has and will continue to propose legislation to change the Indian Commission. Our proposal would increase the membership from seven commissioners to nine or more so that ali organized tribai groups that are “residenf in the state can be assured a commissioner position. The proposal would also assure a position for each Massachusetts “residenf tribal group that is on record as an existing group or one which is a current petitioner for recognition. ^ Rkode Island Legislative Activities The vital “birth” records legislation that was proposed and filed by Bob Nordin, our Rhode Island Clan Sub-Chief, has passed through the Rhode Island State House of Representatives and Senate. The bill now is awaiting the governor’s signature. To the surprise of everyone, consensus was reached on the repatriation of the native remains. Recommendations were made and approved in regard to the individuals that would be most appropriate to handle the remains and the repatriation process. The overail repatriation process was approved by all the attendees. ^ Sargent Museum A meeting was held in Concord, New Hampshire on March 19th to discuss upcoming archaeology events for the year. It was decided to establish October as Archaeology Month. As details become available we will determine to what extent we will be involved in the support of the museum activities. Federal & State Corporate Status This year marks the fifth year that Cowass North America has been incorporated. Our non-profit status in Massachusetts, Maine, New Hampshire, Rhode island, and California have been formally granted and updated and the IRS approved our continuing status as a public charitable 501 (c) 3 organization. Tribal members that were born in Rhode Island should contact our tribal headquarters for additional information if they are interested in correcting their records to show a racial designation of Native American Indian. Repatriation Activities The Sargent Museum held a meeting in Manchester, New Hampshire on March 28th to discuss repatriation activities. Representatives from the Vermont Missisquoi, Mazipskwik, the New Hampshire Abenaki groups, and our Band met with Wes Stinson of Sargent Museum, Gary Humes, NH State Archaeologist, and David Smith, Historian and Pennacook researcher. This was the first meeting in over four years for most of the Abenaki groups that were present. It was good to see our Vermont and New Hampshire relations after such a long and difficult period of political unrest that occurred among us. Indian Maiden Monument Pawtucket Falls - Merrimack River Our Red Hawk Drum was honored to sing on May 2nd for a fund raising event for the “Indian Maiden” monument. The proposed monument will honor all Native American Indian women. For our participation we received an award certificate from the Massachusetts State Parks. �AlnStak News© 98-2 April - May - Jtane / SogaliUas - Kikas - Makkahigas 1998 Page-7 Project Aids Event Our Red Hawk Drum was honored to sing on June 7th for the Rhode Island Project Aids “Walk for Life” fund raising event. The 10 mile walk in Providence was one of many similar walks that were held nationwide. Two Sisters Pow Our Red Hawk Drum was invited as the guest drum for the Two Sisters Pow Wow in Lowell, MA on June 27 & 28th. This was the second year that we have participated in this family gathering. The Walking Bear drum, led by Al Caron, was the host. We had a lot of fun at this event because the two drums complement one another - they as traditional southern and we as north-eastern style singers. activities. We apologize to our northern relations for our inability to see them this year. Boston Gloke The Boston Globe, through reporter Robert Smith, has been following and meeting with us for many months. He has previously written about our Franklin Food Pantry and the activities that we do to support our community and the region. Most recently, he spent two days with us at Mt. Sunapee and on our land in Goshen. Our spring gathering and involvement in New Hampshire resulted in a very complimentary article in the June 21st edition of the New Hampshire section of the Boston Sunday Globe. WbrJ.S from a Warrior: By R.D.Pouliot Most of our singing was based on Abenaki songs that we composed this year. We also demonstrated the use of a water drum and splitash slap rattle for old traditional Wabanki songs. When Native people say that they are “Traditional” and desire to live the way our ancestors had, they do not mean in tepees or birch bark wigwams, iiving off food they hunted or fished for. The term “Traditional” denotes a mind set, a spiritual and moral way of living. July 4tk Festivities Native people have always been “Community” oriented. A “Community” is a group of people living in close proximity to each other, each looking out for the welfare and well being of each member of the community. In simple words, in a true community there should be no one without subsistence; food, shelter and clothing. Too often in “Communities” today, the “Homeless” are arrested. Individuals without the means to support themselves are ignored and ostracized from their communities. On June 30 Franklin held their “Volunteer Appreciation Night.” At the event they announced that our Franklin Food Pantry would be honored in the Franklin 4th of July Parade. To show community appreciation for the work we do for the town, the Red Devils, a 1950's car club, and Garelick Farms made a donation to us in the amount of $1000. We were also given honorary “keys to the city.” For the July 4th parade they had a float made for us so that we would receive public recognition during the celebration. Our tribal council, pantry directors, and volunteers rode the float through the festivities. Wahanaki Confederation & Odanak Gatkerin^ The Wabanaki Confederation called for a meeting at Odanak from June 20 to 27th and the Odanak gathering was held on the July 4th weekend. Due to our personal work schedules, local gathering and fund raising activities that started on June 12 and ended on the July 4th weekend, our tribal council was not able to attend any of the Canadian “Traditional” First Nations people desire to end this type of prejudice and ignorance. How difficult is it to share with those who are less fortunate? True wealth has nothing to do with “How much or how little money a person has.” A person is “Rich” or “Poor” depending upon how they choose to live their lives. What do they do or not do for their fellow “Human Beings.” “Traditional” First Nations people will not turn you away if you are without. They will offer you shelter, food, drink, and friendship. At one time “AH” First Nations people were “Traditional!!” Something happened to a few of us. We forgot our “Oral Tradition,” our way of living and wanted to be “Rich.” I am always amazed and appalled at how some First Nations people treat each other. Go to any intertribal meeting, you will hear individuals telling others, “You’re not Indian” or “I’m a real Indian.” Many people are said to be “Weekend Warriors” meaning that they work and live in the “White World” the rest of the week. Peoples egos and “Pride” have gotten control of them. Our biggest area of racism and oppression is Red man against Red man. 1. We are not “Tribes” we are “Nations.” A Tribe” is a derogatory term to weaken one’s position when �Aln8l>afe News© .98-2 April - May - June / SogaJikas - Kikas - Nakkakigas 1998 Pa^e-8 negotiating land claims, sovereignty and rights. 2. Blood quantum; a term used by governments to provide iegality for the genocide and extermination of First Nation people. 3. Reservation: a plot of land “reserved” for First Nations people by a government that “We” did not vote for or elect. We live in/on our “Territories.” Hitler used the ideal of “Resen/ations” as the basis of the concentration camps during the Holocaust in Europe. Forget your “Egos” and “Personal Agendas” live your lives as True First Nations People!!! When you pass on to the Spirit World, you will looked u[5on and remembered for what you did to your fellow Natives, Not for how much money you had, or how much “Power” you think you had!!! Do not buy a sweat lodge!! Do not buy a name!! Do not buy the right to be called a “Pipe Carrier!!” Learn your culture. Do not buy it from some make believe “Medicine Person” who has only been an “Indian” for a few years. Learn your language. Learn your ceremonies. Be who you really are. Alaj. Finding V2 Teaspoon 'A Teaspoon 1 Teaspoon Dill seed, ground. Pepper. Cayenne pepper. Va. -Vi Cup To Taste Corn oil (for frying). Salt (Ziwan). Steam the Quahogs in the water in a covered pot until they open. Note: If you can not get fresh Quahogs try canned minced clams and save the liquid for the broth part of the recipe. Drain the liquid broth and save it. Remove the Quahog meat from the shells and chop it in to fine pieces. Place the chopped meat in to a bowl and add 1 cup of the broth and add the other ingredients (except the corn oil). Mix until the batter is uniform. Heat the corn oil in a large griddle or pan. Drop the batter mix by tablespoons into the hot oil. The fritters should be about 1 V2 inch in diameter. Fry quickly and flip until the fritter is golden brown all around. O Serve Hot - Salt to taste. Roots For those of you that are looking for genealogy resource materials we suggest the use of the Internet. Many new sources of genealogy records are now available. One very good Abenaki website is NE-DO-BA.com, this site contains many records from Odanak and Becancour. Let Us Eat & DrinU - MiciJa ta Gadosmida uakog Fritters The Quahog is a hard - thick shelled American clam named in the Algonquin language by the Narraganset People. The Quahog is probably best known for its shells which have been prized by our People. The deeply colored blue-purple and white shells have been used to make wampum beads for generations. Basic Recipe 2 Dozen 2-3 Cups 2 Cups 1 Quahogs, live in shell, cleaned. Water - boiling. Cornmeal, finely ground. Egg, well beaten. 1 Tablespoon Wood ashes (optional) 1 Tablespoon Coltsfoot ashes (optional) or other spices such as History - Cooking Askes Native Americans used and mixed ashes with many foods. Wood ashes of cedar, juniper, maple, and hickory were used for flavorings and additives. Ashes also have chemical properties which help prepare some foods and add trace minerals that improve the food. When you gather the ashes make sure you get clean white or gray ash without coals, tars or other residues from the fire. Native people burned dried Coltsfoot leaves to add to many foods as a salt substitute. Note, not all species of Coltsfoot produce ashes with salts. You will have to try what you get to check its flavoring. Native Words By: Ed Wkere Eagles Fly How of age are we?, when we come of age! 1/12/97. In a canoe of love, we can be run into many storms upon the waters of life. 3/6/97. �AlnSliak News© 98-2 April - May - June / Sogalihas - Kikas - Nakkakigas 1998 Pa^e-9 Medicine Ba^ - Nehizon Mnoda -*«•«! Coltsfoot Coltsfoot, Tussilago farfara, Compositae, has several common names - Coughwort, Horse’s hoof, Bull’s foot. Foal’s foot. Ginger root. Native Americans called it the Son-before-father, because of its flowers before leaves growth habit. It was naturalized in North America and grows from Nova Scotia to West Virginia. It grows almost everywhere, but prefers hard, bare, waste ground, and clay soils. the pulmonary system. The expectorant, soothing, and healing actions have made it recognized as a cough remedy. In particular, the juice is effective as a chest and lung expectorant for troublesome coughs, asthma, and whooping cough. The solvents used for medicine are water for decoctions and diluted alcohol for tinctures. To make a tea, steep 1 teaspoon of the leaves in 1 cup of boiling water for Vz hour. Drink Vz cupful, hot or cold, at bed time, or a mouthful three times a day. For external use, bruised or hot water steeped leaves can be applied to the chest for the relief of fevers. Coltsfoot contains zinc which has anti-inflammatory properties which are useful when applied to open wounds, boils, abscesses, and skin irritations. Native peoples smoked dried Coltsfoot leaves and used it in herbal smoking mixtures with Mullein to relief coughing. Coltsfoot was also made into cough syrups and a medicinal candy for children known as Coltsfoot Rock. The flowers, stems, and young leaves are also good as cooked vegetables. Native Americans burned dried Coltsfoot leaves for its ashes which were added to stews for its salt content. However, it is believed that this was the Sweet or Western Coltsfoot, Petasites speciosa, and not the more recognized Tussilago farfara. Glossary of terms used: Coltsfoot is a low growing succulent perennial with a growth height of 9 inches. The flower stems are scaly and pinkish-purple in color. The bright yellow one inch diameter daisy-like flowers appear before the leaves. The seeds that follow are covered by tufts of silky, white hairs. As the flowers wither in March, the leaves appear. They are smooth green leaves 5 to 8 inches long, hoof shaped, with a white and cottony underside. The stem is covered with a loose cottony down. The whole plant is used for medicine, especially the leaves. The leaves should be picked when mature, collect the root after the leaves are full, and the flowers as soon as they are open. All three can be dried for later use. The medicine action is as an emollient, demulcent, expectorant, slight tonic, and pectoral. Therefore, it is primarily used for the relief of congestion of Decoction - as an extract of a substance obtained by boiling. Distillation - as an extraction of the pure essence of a substance by a process of evaporation and condensation. Infusion - a dilute liquid extract resulting from the steeping of a substance in water. Tincture - a solution, usually in alcohol, of a medical substance. Cautionaiy Note - Everyone has different reactions, allergies, or sensitivities to foods, herbs, plants, mushrooms, medicines, etc. Always test your reaction to a new item by minimal contact or very small dose. Do not attempt to use any herbal medicine without first being assured that you can use it safely. Remember, it took generations of our ancestors to find out which herbs and plants were good for them. In the same way we must re-learn and gain our own personal experience to which things are to our benefit. Native By: Ed Wkere Eagles Fly When we look for Kchi Niwaskw every day, from ordinary to extraordinary things happen to our spirit. 3/28/97. Spirit works unconditionally, while we are pre-occupied with the feast at hand. 2/7/97. �AlnStak News© 98-2 April - May - June / SogaliUaS - Kikas - Nakkakigas 1998 Pa^e-10 Animal Tracks - Porcupine - K8gw Porcupine hair - KSgwipiaso Quiii - K8wi / Quill work - LBwiagigan The Porcupine, Erethizon dorsatum, is a rodent that is found in the coniferous forest areas of Canada to Aiaska, down into western United States, New Engiand, New York, Pennsylvania, northern Michigan and Wisconsin. For the most part, porcupines are tree dwelling in nature but they can be found foraging in field settings. Porcupines usualiy weight between 7 to 15 pounds with some recorded exceptions up to forty pounds. pebbly textured pad surface. The front feet have only four toes as opposed to the five on the rear. The front feet have long naiis which are also visible in tracks, the rear nails are somewhat shorter and may not show as well. The front track is approximately 2 % inches long by 1 Vz inches wide and the rear is 3 inches long by 1 % inches wide, all of these measures may vary by 14 inch. When tracking you are looking for an indirectregistering diagonal walking pattern. The front foot is placed and the rear foot steps next to or slightly ahead of the front. The short legs and wide body makes its gait little more than a waddle with a stride of 6 to 10 inches and a straddle or trail width of 8 to 9 inches. Porcupines urinate and defecate wherever they are, except that accumulations of scat will pile up near dens. Winter tracking identification is made easy, since they urinate as they please their trail will be occasionally marked by a yellow streak in the snow. The urine is very strong pine or turpentine smelling. The porcupine is best known for its defensive barbed quills that number in the thousands on its back and tail. It is a slow moving animai that is difficuit to excite. When confronted it can curi up and bristle like a “live-pincushion.” The defensive quills of the porcupine have microscopic barbs on the outer ends. If it is touched or attacked the tail flips up and the sharp quilis readiiy come ioose from the skin. They can not throw their quiiis - this is a popular misconception. The quiii barbs are shaped such that they work deeper into the flesh and can be fatal if the quilis work their way into the organ cavity of the predator. Successfui predators attack the belly area of the porcupine which is relatively quill free. Their diet is primariiy vegetarian in nature, most often conifer bark and foliage, such as hemlock which is preferred. Seasonaliy they aiso eat other plants and the cambium of white pine, larch, spruce, and fir. In the winter they may also feed on the bark of the birch, oak, mapie, popuiar, and beech. The porcupine’s front and rear foot both have palm and heel pads that merge together to form a single Porcupine browse on sugar maple, white oak, hemlock and occasionally apple, aspen, and black birch trees. In the spring it will browse on the new buds of the sugar maple. In the fall it feeds on white oak acorns. They nip the branch ends off of the trees so look under the trees for signs of these nipped ends under trees. In the case of the hemlock, look for a stunted tree, they will often feed on the same tree for years until the tree starts to suffer from the de-barking and branch nipping. Porcupine prefer ledges with holes for denning but will den up in any hole they find. Any permanent den is close to their food source. In winter they seldom go far from the den. Porcupine scat depends on their seasonal diet. In winter it is fibrous due to the bark. Typical scat is pellet shaped similar to deer but they are more �AlnSfeak News© 98-2 April - May - June / Sogalikas - Kikas - Nakkakigas 1998 Page-11 fibrous and have a stronger pine-like scent. The porcupine was an easy food source to our people. Its slow ways made it easy to capture. The soft under-belly allowed for reasonable access to its meat. Beyond this obvious food source it also played an important part in our culture. Prior to bead work our people used quill work to decorate our clothing and other items such as birch bark containers. The quills were cleaned, colored, and cut to suit the pattern of the decoration. The ends of each quill piece were folded under to conceal the ends and the sewing used to hold it in place. Native Words By: Ed Wkere Eagles Fly You may not have even wanted to say Thank You Creator, but you just said it. The subtle power of the written word. 1/24/97. Communication, even just by being present sends a silent but visual message always. 1/24/97. COWASS Nortk America Adopt-A-Higkway Program The first highway cleaning of Route 1-495 of the year was on April 25. Although we had a small group, we were able to collect over 70 bags of trash and other large objects. We were disappointed that many people that said that they would help did not show up. This left the burden of the work on the few that lived up to their promises. The tentative schedule for the remainder of the year will be as follows: July 25, August 22, September 13, and October 17. used for educational and ceremonial purposes, will be made from ash that was grown in this region. This project will take at least 3 months to complete but we hope to add these to our cultural center by this Fall. ^ Contrikutions As a result of the extreme rains that hit our Spring gathering we suffered a major financial loss. The funds that we raise at this event support nearly all of our band activities. Until we recover we will be limiting some of our expenses and may curtail some program schedules for this year. As a reminder to all of our readers, the Band and nearly all of our activities are funded by contributions. Without your continued support we can not keep many of our projects going. The Band is operated by COWASS North America. Any donations given to us are tax deductible as allowed by IRS regulations. COWASS North America and the Franklin Food Pantry are IRS 501 (c)3 non-profit charitable organizations. Contributors will be acknowledged and given yearly donation statements. Native Words By: Ed Wk ere Eagles Fly Love is like a ladder, each step we take must bare fruit before we can take another step. 3/6/97. Words flow into us and out of us like water. 3/6/97. Franklin Food Pantry - Native Self-Flelp This schedule is subject to the weather and road conditions contact Tribal Headquarters at (508) 528-7629 for updates and details. We are always looking for more tribal members to volunteer to help on distribution day. The distribution is on the third Thursday of each month from 5-8 p.m. in our Pantry, which is located at 80 West Central Street in Franklin, Massachusetts Hope to see you there. ^ Reference Likrary & Cidtural Center Say Tkat In Akenaki - Ida ni Alnohaiwi A traditional water drum and split-ash “slap-rattle” were been completed and added to our cultural center. The Red Hawk Drum has used them during musical presentations to demonstrate old Wabanki songs and dances. Language lessons and Abenaki singing and drum practice are being held on a regular basis during meetings and workshops - call for details. A traditional bow maker was recently commissioned to research and make an Abenaki bow and some arrows. The bow, which will be ‘To have” and ‘To be” are not auxiliary verbs. To be To Have Aimek WajSnomek I am well N’olidbamalsi �AlnStak News© 98-2 April - May - June / Sogalikas - KiUas - Nakkahigas 1998 Pa^e-12 To be well WIidbamalsimek I am sick To be sick N’madamalsi Madamalsimek I am hungry To be hungry N’kadopi Kadopimek I am thirsty To drink N’kadosmi Kadosmimek I am cold To be cold N’kwaskwaji Kwaskwajimek I am hot To be hot N’kezabzi Kezabzimek To bring (animate) To bring (inanimate) PazwSmek Padozik To take care of something (animate) NanawalmSmek To take care of something (inanimate) Nanawaldomzik To like or reside Wigimek Would you like to meet that girl? Kwigi ba wanaskawS na nSkskwa? I met her last summer. Kizi n’wanaskawSb. I had met her quite a while ago. Wait for me! N8wat na n’anakawSb. Askawii! Listen to me. Tbestawikw. Sometimes you do not listen to me. Sawi nda k’bestawiba. Ask them if they would like to come in. Nadodmawa chaga w’kadi pal8n spiwi niona. Let’s go and visit there. N’n8dodaida taka. Follow me. N’nossokawikw. Let’s take a puff on the pipe. Wikwalap8da wdam8gan. Let’s light it first. Pla chegasa. will be mailed in early October so get your submittals to us by mid-September. Remember Please notify us when you move. AlnSkak News© Comments Our last newsletter marked the first time that we had it printed on a press as opposed to photo copied. We will continue to print in the future so that we can use more event pictures. Please submit articles, pictures, stories that you can share with your tribal family. The next issue Book Reviews - “Tke Emkattled Nortkeast” This is an important work that has been over shadowed by the recent books which emphasize the Vermont Abenaki. Morrison takes a deeper look at the overall Abenaki, French, and English relations and how we were impacted by colonization. He shows that the Abenaki adapted to the post-contact world in order to secure our lives. Many previous beliefs about us are revised and we emerge not as passive reactors to powerful Euramerican aggressors, but as active participants in the history of our region. The book was published in 1984 but is still available from Barnes & Noble Books. The Embattled Northeast. ‘The Elusive Ideal of Alliance in AbenakiEuramerican Relations”, Kenneth M. Morrison, University of California Press, 1984, 250+pages, ISBN 0-520-05126-2 (hardcover) List Price $52.50 / B&N Price $36.75 History - Akenaki Governance The stereotypical tribal governments that have been identified for most Native peoples nations were not believed to be widely practiced nor accepted by the Abenaki. The majority of the Abenaki were semi-nomadic family groups. The need for any hierarchy of leadership or government was minimally needed. Relationships between grandparents kept the clans together as small bands. The small band size allowed for the maximum mobility, group protection, and survivability for our people. We were able to live within small areas that were in a state of flux from inter-tribal and colonial warfare, the ravages of �AlnStais News© 98-2 April - May - June / Sogalikas - Kikas - Nakkakigas 1998 Page-13 disease, and colonial land settlement. Our relatively light skin complexion and ability to communicate in Algonquin, English, and French allowed us to inter-marry and acculturate to avoid extinction. Trading, treaties, and land takings that were made with the bands were mostly meaningless to us as a people. The colonial settlers and governments thought that they were making agreements with “regional” governments when in fact they were only dealing with transitory family groups. If you a interested in more about the Abenaki and our government relations with the colonial French and English you should read the book that is being featured in this issue. Native ^fords By: Ed WLere Eagles Fly Truth is such a individual thing, that each person in a crowd will tell us a different account of the same happening. 3/6/97. It’s easier to say no than yes, and it’s harder to say, yes than no. 1/28/97. Traditional Life A book of traditional practices and ways has been started. A written text is being developed so that oral traditions are documented for future generations. Articles, stories, historical records, and other reference materials have been complied in this effort. Ceremonial sections have been started for marriage, mourning, funerals, burials, and pipe ceremonies. Sections have also been setup for wearing apparel and clothing. Stories, prayers, songs, and the wampum belt stories will be a special section dedicated to long term oral traditions. Speaker Speaks More and more I have learned the hard way that tolerance and understanding in the Indian world is disappearing. There are too many sharped tongued people that are quick to back bite and tear a person or other group to pieces. If you help someone or are kind to them, they are suspicious of your motives. Our Band has provided assistance to numerous native groups throughout the country. In almost every case we we never get a thank you or other friendly word for our consideration. “Mr. Pouliot, we received the food and supplies, but next time send money instead.” What hps happened to us as people? Have we too become a people that believes in “entitlemenf as way of life? You owe me! I demand it - it’s my right to get it for nothing! This year, I have made over 30 open offers to native groups in the region to provide assistance to anyone in need. Not one response of any kind has ever been returned. Again, the code of silence and denial is used as a defense mechanism. When our Band started to work on our recognition I was told that I would soon see that neighboring Indians seeking or already federally recognized would become silent towards us. The first rule of membership in this BIA club is based on the denial of others. When I talk about this type of behavior, I am told that it is the native way. What native way, what tradition are we talking about? Your help is not welcome. Next Time Send Money! Maybe what we should all do is to make Native America into one huge entertainment and gambling industry. Native Amprica' Incorporated, gambling, entertainment, cererhonies, hPritage, and traditions bought, sold, and traded freely on the open market. Many native people have gone so far from the path that it probably will not matter to them anyway so long as they receive their “entitlemenf payments. Those of you that are familiar with the writings of Medicine Story should think hard about what he has said. All people were given “original instructions” from the Creator. The instructions are not some formal or written religion. They are a way of life - to love and respect one another and the world we live in. We as Native People should be more aware of these instructions of life and shouid live them more like our ancestors did. N’al8gom8mek! - All My Relations! I have spoken, Paul Pouliot - Sag8mo and speaker for the Cowasuck People. �AlnStak News© COWASS North America, Inc. P.O. Box 554 Franklin, MA 02038-0554 NON-PROFIT - V U.S. POSTAGE PAID FRANKLIN, MA 02038 PERMIT 146 ADDRESS SERVICE REQUESTED AlnSLak News© - Volume 98 / Issue 2 April - May - June - 1998 - tlXCJO^ � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Abenaki Description An account of the resource Traditional Abenaki territory encompasses what is now New Hampshire and Vermont, as well as parts of western Maine, western Massachusetts, and Quebec. The Abenaki people comprise numerous bands and communities. In the United States, at this time, none of those groups is federally recognized. The Canadian government formally recognizes two reserves, at Odanak (St. Francis) and Wolinak (Becancour). Resources <a href="http://tribal.abenakination.com/" target="_blank">Mississquoi Abenaki Tribal Council</a> (VT) <a href="http://www.elnuabenakitribe.org/" target="_blank">Elnu Abenaki Tribe</a> (VT) <a href="http://www.abenakitribe.org/" target="_blank">Nulhegan Abenaki Tribe</a> (VT) <a href="http://koasek-abenaki.com/" target="_blank">Koasek Traditional Band</a> (VT) <a href="http://www.cowasuck.org/" target="_blank">Cowasuck Band of the Pennacook Abenaki</a> (NH) Subject The topic of the resource Abenaki Indians Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Aln8bak News (April-June 1998) Creator An entity primarily responsible for making the resource Pouliot, Paul W. Date A point or period of time associated with an event in the lifecycle of the resource 1998-04, 1998-05, 1998-06 Contributor An entity responsible for making contributions to the resource Paul and Denise Pouliot Grace Dietz, UNH Class of 2017 Rights Information about rights held in and over the resource Paul and Denise Pouliot. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource pdf https://dawnlandvoices.org/collections/files/original/f724ee8a1f04873f088516f17fcf8f5a.pdf 22a41c2406ab4407e9a31ca2aa166e52 PDF Text Text ^imtie 98 / lestKi 1 Jatiuaty - PeLnaaiijr - MarcK / AfamU>0 - PiaBdagos - M^ntoka^ 1998 .-.w.•<«•.w^A^%%w.w.-.-.-.%w.w.■^.%w.v•.%v■.-.>wr.-.-.w.-.-.-.-.-.>NV.%v%%■v•Aw.•v^>%SV/AVAW^•>AV■^VAV/^.•rt^WiW^WaWWiWiV^^rt'«^^W.•.S%SSV.^W.^%W.%^%V^.V.^%W.•AV.V.W.■<^V••AV^.VA^ mwso peqHe CGWi^UCKB^p. CO^W^ASS ^ortk America, >* IJO?' % < C '• January - Ajamikos - (J^eeiitt^\^m4^\\> FeLruary - PiaSdagos - FSljng Branch Marck - Mozokas - Mo^e Hunting^ '' \ •, r \, .............................................. FranUin, 02038 ' ^'G^tl^eiingfs - 199$ " ' '« 4^%f#^|iing Gathering ./ iCo' 'rJUhe^13'-14RTO , vMt'Surjapee Stat#Park x"; Route' 103 I /" IVSt. Sartapee, Nefv Hampshire../ ^X^ter In Winter Spring In Sprin^! Council % , ThtS'ls^Sl fuirpofeiie^l'^ter-tpbal pow wow that is ofbelrig lield by^ur Band. ,|fative American Indian ' arti$ts and.aflisans will be by invitation only. - Pehortnoi C<» \ - Siguari\ %■> . s-s- - otguaniw. 'i X General \'^Me5^ef]^|iJp; 88 US atli|Q8) 528l||^9. Meetings - 199^^%. Sodai^az/n - holding a coU%4t''^"' ',Ou.f >RetJ.li|iv/IU3i^if%iII be the host sidgers for the event T%«#|gife^^and infon]Qa!ion contact ^ 6owasupk jBafi'€fes&j0&me.&^athering guly 11-12‘t998 oIi|iill^9,1998 Goshertt'New Hajnp^ Council me^ifi'^.^j^^;Sc|eduM.W'lh© second i Sunday of the month'fro^^ji90s^^,^00ivp*m;' . 'This is a Bai|^|;pg^^^^^j0fl§^Wne woods, no •• formal pow wbWlicti^M^Hr vendor trading will be The following is a revised and tentative schedule < ' done during the weekend^ Camping arrangements for 1998: April 19, Miy 10, June 14, July 12, \1 must be made in advance! contact us at (508) 528August>9s«Septembeife>t|| October 11, Novembers,' ' 7629 for information andpMs!'"" ..... ^T/lanviIie Settlers Day Generi-I^^gibership meetings will be held on the?.' . 'September 19-20,1998 MVia^Hi^jSpArtemen’s’s Club ManviIle,1M||Rde Island members. m BIThis is a public French and Indian 11istorica|pmd Th||ollowing is a tentative schedule for 1998: ApriU cultural event, no formal^pow wow activiti;q|tare 25?|iay 23. June..j^iJ.u.ly, 25,..aiii:..August I planned* Our peopJe^%§j;.:,;making a plural Sepf§|nbe^49iiiCMobe'r'1'^.lloverrtbar 2J.^ and .. piesehtation 'and bur Red Hawt'Drum'^svill be Decefti|f.19. ' 'V$in'ging_at„the event. ....FQL„jb.f£#i^ns and We advise to'^calHn'advance tb^cbhffrfn^meettng ' infoimaton contact to at<566pii8^T629. dates and details*'{508> 523-7629. ^ . Cov^a^iick Fas Gathering''. , September 26-27,1998 or October Circle % Goshen, New Hampshire or Franklin, Masssachusetts. Ttw^omen's Circle will continue to meet on the m w (Depending on prevailing weather cq|^ditions)Mi S||urday 0'^pst to the new Moon of each month m frf|i 10:00 a.m. to 2:00 p.m. or later. Some This is a Band family gathering^ no formal |sw m^|ings m|Poe held during gathering events as wow activities or vendor trading will f^pbne dpng welrl^tti^^fice is limited, please call for meeting the weekend. Camping arrangeml|i^^dit be infonrilfbn - contact Linda Pouliot at our tribal made in advance, contact us at (508) 518-7629 for headquarters. information and details. �Aln8li.ll: N'cwi Inruary * ,i, fA}(aniho^ * PictSdago^ • Mosoka^ 1998 Bi^e-2 <. < Wrentham Arts and Cultural Festival October 3-4 1998 Wrentham State School (off Route 1 A) Wrentham, Massachusetts This is a major arts and cultural public event that is being sponsored by the Town of Wrentham. The special focus of the event will be centered on the lives and ways of the colonial settlers and native people of New England in the 1600's. Native American Indian artists and artisans that demonstrate their skills and arts will be invited to participate as well as high level artists and antique dealers. Colonial period English and French re enactment groups and traders are also invited. The weekend is not planned as a fornial pow wow. Art and cultural demonstrations, singing, and dancing will be held each day. Our Red Hawk Drum will be the host singers for the Native American portion of the event. All native dancers are invited to help educate through their participation. Historically accurate dress is being asked for all participants. For details, directions,^ and information contact us at (508) 528-7629. Native Words By; Ed Wkere Eagles Fly and got progressively sicker. She requested to have a Native American Indian memorial ceremony upon her passing-over. Our Sag8mo, Paul Pouliot was requested to be the celebrant for her memonal. She was given honors with prayers, pipe ceremonies, gifts, and drumming. Many of us that knew her will miss her in this time. Prayers For Our Relations During the last few months we lost several of our People to old age and sickness and many have become ill. We ask that you pray for all of our relations in their time of need. Please prayer for our sick: Ed “Where Eagles Fly” Orlowski, Shannon Nickles, Harry Bears, Jackie “Firewoman” Emerton, and many other unnamed family members. Remember those that have recently passed-on: John "Slow Turtle” Peters, John “Spirit Walker” Steeves, and Marie Louise Schofield. TriLal Actions and Government Citizen ^ Memterskip Policy Those who live on earth, walk on earth. Those-who live in spirit, walk in spirit. In the last issue of the newsletter, the Tribal Council requested that the membership take a more active financial role to support the Band. A donation fee for senrices schedule was proposed and will now be implemented, effective May 1, 1998; Marie Louise (Morin) Sckofield - Free Service - Passes On Citizenship and Membership is free to all qualifying individuals and families. On going to visit Creator, we take along too much baggage, that It takes all our strength to carry!, and no time to visit. As in death, come as you are!, and leave all else behind. Marie Louise (Morin) Schofield, 50, passed-on January 4th. Memorial services were held on January 6-7 in Auburn, Massachusetts. She left many relations - husband Guy, sons Scott and Brian, and her father Louis Morin. Marie was one of our active tribal members that was doing extensive research about her family history. Her love for finding family information was inspiring. She did most of her work by intenriewing relatives and going into church records. Marie found numerous family inter-relations that made her one of our tribal family. She was also active in native issues in the Worcester area and was a crafter of native items. Marie was diagnosed with cancer late last year A Band number is assigned to each new individual family member and a letter is sent to them to acknowledge their status. This letter has a five year expiration date. It will be their responsibility to notify the Band about address and family changes. Those that fail to notify or re-confirm their status every five years will be removed from the records after notification is posted in the AlnStafc News © newsletter. Tribal Identification Cards Those citizens and members that wish to have a tribal identification card will be issued or re-issued cards at a donation fee of $2 each (to cover �AliiStaU Netth " JaiiiKirv - f materials, laminating, and postage). All cards will have a 5 year expiration period. renewal process on schedule. The primary objective is to purge as many of the older cards as possible. Newsletter The AlnStat News © is distributed by subscription, the suggested donation fee is $5 per year. New tribal members will receive one free copy of the newsletter. Notice: At this time we are reviewing all family records. Many need to be updated and some family groups will be requested to submit additional records to remain on the tribal rolls. Please consider this notice as an advanced warning to check your famiiy records and to be prepared. Artisan Certificates - >■ Tribal Goals - Programs Those citizens and members that wish to be recognized as an artisan will be issued or re issued certificates for a donation fee of $5 each. This applies only to those individuals that qualify and have proven to create, promote, or exhibit arts and crafts that are indicative of our People. All certificates have a 5 year expiration period. During our February Tribal Council meeting a detailed time schedule and outline of proposed goals and programs was presented for the year. The following is a brief summary of the proposed items: Waived Fees - ► *• ► ► Any one that is not able or willing to make a donation for any of the items as outlined may request that the donation fees be waived. >- Missing Members No new members are missing (moved - address unknown) during this last report period. >- Family Researdi Project Fund Raising & Grants. Legislative Activities. Membership Services & Records. Educational and Cultural. • Library & Resources. • Language & Music. • Public Presentations. • Newsletter & Website. • Videos. ► Food Pantry Operations. Native By: Ed Wkere Eagles Fly As the tree grew and experienced the seasons, it changed we too, experience the seasons, and grow, and change. We continue to receive family information and oral family stories from many of our tribal families. We encourage you to continue your own famiiy research for records, pictures, stories, and oral traditions. All information should be submitted to tribal headquarters at COWASS North America, P.O. Box 554, Franklin, MA 02038. The teachings we have within us, are out of sight to all, but the Creator, who allows us to walk this earth. >■ Computer Communication When we have all the material things of life taken from us we still have the ability to sing!! Death of materialism has kissed us but not death of the spirit. The “Intemef is an important communication link between our tribal people and the outside world. Members and interested outside parties can notify us through Bob Nordin at; bnordin622@aol.com It is so right to partake life and a blessing to share it with another. Our children come into life, just to find or discover God. Nothing else really matters!! >■ Tribal identification Cards The new tribai card renewai system has.started. Aii cards issued before December 1992 are being repiaced over the next several months until the backlog is cleared. Cards due for renewal during 1998 should also be processed during the year. By the end of the year we hope to have the card Silence can be all the colors of the rainbow, or just one of them. Every speck of light we see in the Milky Way KtakoswSdi casts a shadow. Finding lifbur Roots For those of you that are looking for genealogy resource materials we offer the following suggested source: The Everton’s Genealogical Helper magazine is a good resource guide to direct you to other genealogical information sources, such as book. �AlnSt>ali Newp@ 9S*1 January « FeJjniaiy ♦ Maar<j1i fAfamiUt^s - PiaSAapQg * Mosetkos 1998 Rigf-4 i' computer, and microfilm record suppliers. The magazine is not a glossy picture type layout but it is usually 200+ pages of information and advertisements. A six issue subscription costs $21. For telephone orders - (800) 443-6325. for government development (minerals, mining, oil, lumber, waste disposal, etc.), take control ot gambling, keep the remaining Indians on public welfare, and tax the tribes with business interests and those that are working. Everton’s Genealogical Helper P.O. Box 368 Logan. UT 84323-0368 The time is right for the government to finally eliminate us on paper. The other racial “minorities” are hardly minorities anymore. They represent large percentages of people in the major cities and urban areas and as a result are a political force to recognize. Furthermore, these groups need no lengthy government determination process to prove their existence. Bd'itoxial - ‘ *Cowtoys & Intlians & Indians” The federal and state governments continue to play the old game of “Cowboys & Indians” - ta divide us for elimination and assimilation through various laws, rules, and regulations. The president and other congressional leaders of both parties want to eliminate or dramatically restrict the racial designation of the Native American Indian or indigenous.people. Under several proposals, future census information and government programs will attempt to limit and redefine racial categories. For American Indians or Alaskan Natives you have to have origins in any of the original peoples of Nortii, Central or South America, and maintain tribal affiliation or community attachment. For Native Hawaiian or other Pacific Islander you have to originate from the original peoples of Hawaii, Guam, Samoa, or other Pacific Island. On the surface this seems to be acceptable, but tribal groups that have established “blood quantum” requirements with the BIA have set a definable end to their existence as their people marry outside of their tribe. The children of mixed parents (from different tribes or other races) have reduced blood quantum, as a result future generations will eventually fall outside the blood requirements. - Over time even strong native blood lines from mixed tribal groups will not be classified as American Indians. The new’philosophy is based on the government belief or determination that there are very few “fullblooded” Indians left - therefore no tribal governments, etc. Behind this issue is the politics of big business and money. If the Indian tribes (and the BIA) can be eliminated so can the long standing treaties and other agreements for land. The net result being sought is to eliminate sovereign status, take back lands As Native Americans we are required to prove our blood quantum, tribal government, tribal history, original land base, etc. etc. To add to our mutual problems our own native people work against one another as they seek to be recognized. To the government our numbers are not and will never increase to the level of importance that other “minorities” hold in this country. To add to our poor showing we continue to back bite one another to make sacrifices to save our own diminishing status. We as a people continue to let them divide us and fight against one another. We will never learn to work in unity to survive. Our final days as a distinct People may be here. If you find it difficult to believe or understand the native situation, just look at what is going on in our home state of Massachusetts. During Thanksgiving Day a “street-riof in Plymouth resulted with several Native women, elders, and children being roughed-up and “pepper-sprayed.” The locals over-reacted for “crowd control” and to protect the public from the “lawless Indians” that didn’t have a permit to be there. The outright and flagrant racial discrimination that was exhibited by the town of Plymouth, their officials, police, state police, state representatives, and business community was a disgrace to all mankind. Even within the native community we have serious problems. For years the Indian Commission has been working against our Band and the Abenaki People in general. The fact that they did this to us was a violation of their primaiy purpose of existence - to assist all people of American Indian descent that are resident in the state. Note: For copies of the legislation that created the �Massachusetts Commission of Indian Affairs - send a self-addressed envelope with postage and we will send you a copy. You will be interested to find out what the commission was formed to do. or great bean soup may have been called Kchi Adebakwalasob or AdelbakwalSbo. After years of operating within their own dosed group, the Commission is in trouble due to criticism from the region’s divided and argumentative native community. Drum beating has been ongoing and cries to eiiminate; save, or change the commission have been voiced in various circles. Years of frustration about representation are now becoming a major struggle where the politics related to the commission is. getting dirty and bloody. 2 Cups (1#) Mixed Beans , Peas, Lentils (as many as you can find) Pinto, Blackeye; Baby Lima, Small White, Large Lima, Great Northern, Red Kidney, Navy, Speckled Lima, Green Baby Lima, Black Turtle, Pink, Green, Yellow, Small Red, Split Green Pea, Split Yellow Pea, Chick Pea, Lentil. 6 Cups 6 Cups Cold Water for Soaking Hot Water for Cooking Optional - For meat base and other flavors 2 Large 1 Bunch 1 Cup Onions (cut into large pieces) or Green Onions (cut into pieces) or Mushrooms (sliced pieces) 6 Cups 1 -2 Cups Chicken Broth (48 oz. Can) & Chicken or Ham (small pieces) To Taste Salt and Pepper (Ziwan ta Dipwabel) It is tragic that many of our regional problems now come from within the native community. We are in a new “manifest destiny” of the superior tribal groups trying to eliminate or hold down non-BIA native groups using “white-history” and government laws. Native people turning against one another stating that they have to follow “whitemles“ to survive. The truth being that they will forfeit most of their “sovereign-rights” to get gaming compacts. Now they are afraid that other native groups, if recognized, may compete against them in society. Its great to live in a world where there are no limits to how low people will go when money is at stake - especially when it turns tribes and native families against one another. There is no glowing words of hope here - we will always be this way until our last drop of blood is left to seep into Mother Earth. We pose no threat to you - do what you please - if you break the Circle it will end with you. 4/ay. Let Us Eat & Drink - Micida ta Gadosmida Many Bean Soup Bean soup is another favorite meal at our gatherings and meetings. There are several Abenaki words for various soups but most of them are influenced by the French or English words. The strong influence by the Iroquois and their Com Soup and the French Pea Soup m^ have over shadowed the simple bean soups. Since beans* dried and stored well they were probably a very likely winter meal. Soup or “la soupe” in French is Lasob in English the pea is Piz in Abenaki - pea soup is PizSbo or Pizilasob. A broth is Kz8bo, salty broth is ZiwanSbo, a stew is Lago, and com soup is Ns8b8n. Bean(s) is Adebakwalso a many Basic Recipe - Choose as many bean and pea types as you like. When measuring them out make sure you take a small amount of each type.-1# or about 2 cups is not very much. If you buy a dozen or more different types in 8 ounce packages yoii will have enough to make many pots of soup. If you want to start small, you can buy a pre-mixed package of beans. This takes the fun out of finding as many as you can. Put the beans, peas, and lentils in a large soup pot and add 6 cups of cold water (enough to cover them) - cover the pot and let them soak over night. In the morning drain off the water and rinse. You will now find that the beans have increased considerably in volume. Add 6 cups of hot water and bring the hnixture to a slow simmer. In alx)ut 2 hours the soup will be ready. It reheats very well and as the beans break down the soup gets thicker and better. As a variation on the basic soup you'can add onions or mushrooms, or meats such as chicken or ham. The 6 cups of water can also be changed to 6 cups of chicken broth. �Native By: Ei Wtere Ea^es Fly Awareness can be subtle, as waking up in the morning. If you ever want to know what’s wrong with your kids - ask your neighbor. Creator always listens to us, but we don't always want to hear or listen. Power seekers will try to dissect your very spirit. Plantain is an excellent cure for neuralgia. The green seeds and stem can be boiled in milk and used to stop diarriiea. The seeds were also used for dropsy, epilepsy, and yellow jaundice. Various teas, jellies, and juices have been made and combined with other herts to deal with intestinal pains, ulcers, spitting of blood, excessive menstrual flow, inflamrpation of the intestines, kidney - bladder problems and lumbar pains. MeJicine Ba^ - Nehizon Mnoda Plantain. - Swdiihagw Plantain or Plantago major of the Plantaginaceae family is also commonly called Ripple Grass or Wagbread. There are over 200 species of this family, but they are best known for the back-yard variety of Plantain that can be found anywhere in North America. It was originally from Europe but was rapidly spread by the colonialists. Plantain is a well used plant of history, known in ancient European, Roman, Arabian, Persian, and Grecian medicine. Our native families called it “White Man’s Foof and the Abepiaki knew it as the road sidQ plant. All of the leaves radiate from the ground level base of the plant. The leaves are dark green and ribbed along the length. The flower stem which is generally 6 to 12 inches long is smooth and stiff. At the end of the stem is the flower head which is studded with tiny four part dull white flowers. The resulting seeds forrn a cylindrical column of small round studs along the stem end. The whole plant can be used a medicine both internally and externally. It acts as an antiseptic, astringent, diuretic, and alterative. The primary solvent to be used is water. The dose is 1 teaspoon of Plantain to 1 cup of boiling water and it appears to be acceptable to most people. Native People used it for cooling, soothing and healing. It was used for fresh or chronic wounds and sores. The juice of the leaves can counteract snake and poisonous insect bites. Takd a tablespoon of the juice every hour and at the same time apply bruised or crushed leaves on the wound area. If you are in the wild, chew a mouthful of leaves suck the leaves and apply the chewed leaves to the wound. A strong tea made of the leaves and applied to the area - will also help with external bleeding, erysipelas, ulcers, eczema, bums, and scalds. It is also good for scrofula, hemorrhoids, and leucorrhoea. A strong tea suppository of a tablespoon or more taken several times a day will help hemorrhoids. A feminine wash carr be made using 2 tablespoons of Plantain to a pint of water boiled, cooled, strained and diluted with clean water. A tincture of the whole fresh plant and or root has been used for many homoeopathic cures, the following is a partial listing: ciliary neuralgia, diabetes, diarrhpea, dysentery, earache, ear inflammation, emissions, enuresis, erysipelas, erythema, hemorrhoids, impotence, neuralgias of herpes, polyuria, snake bites, pains in the spleen, tobacco addiction, toothache, delayed urination, worms, and wounds. An ointment is .made by slowly boiling 2 ounces of granulated plant for 2 hours or more in 1 pint of soluble oil such as soy bean, coconut, or peanut oil. Plantain contains several minerals and vitamins such as Vitamins C, K, and the blood clotting Tfactor.” Glossary of terms used: Decoction - an extract of a substance obtained by boiling. Distillation - an extraction of the pure essence of a substance by a process of evaporation and condensation. Infusion - a dilute liquid extract resulting from the steeping of a substance in water. Tincture - a solution, usually in alcohol, of a medical substance. Cautionaiy Note - Everyone has different reactions, allergies, or sensitivities to foods, herbs, plants, mushrooms, �New»C> 98-1 Jamiaty - F^ljsruaigr ♦ medicines, etc. Always test your reaction to a new item by minimal contact or very small dose. Do not attempt to use any herbal medicine without first being assured that you can use it safely. Remember, it took generations of our ancestors to find out which herbs and plants were good for them. In the same way we must re-leam atjd gain our own personal experience to which things are to our benefit. Native Words By: Ed Wliere Eagles Fly Even the snow wazoU has to wait to be melted. Yes, we ban compare our life to a bon-fire, even a candle! The secret is to make sure our light has been spent, lighting the darkness. Mankind never stands so tall, as when it stoops to enlightetl a child, in a good way. Experience works something like this. We saw the bobcat, but we couldn't hear it coming. Animal Tiacks Black Bear - Awassos - Ursus americanus When we talk of Bears in the Northeast we are referring to the Black Bear as opposed to the Brown or Grizzly Bear family that is found in western and northern areas such as the Rocky Mountains. The Black Bear family is not always black in color. This family includes the cinnamon bear of the west and Canada, the bluish glacier bear of Alaska and the rare white Kerrtiodes bear of British Columbia. Black Bears weigh between 200 to 600 pounds, stand up to 6 feet tall when on their hind feet and are 3-3’/^ feet at the shoulders when walking. Females are smaller than males. The bears still live in much of its* ancestral habitat which covers the forested areas from the Arctic to Mexico. The home ranges of the bear are variable, depending on habitat,Tood, location, and age. Males may need 5 to 200 square miles, whereas females may need as little as 2 to 25 square miles. Except for human hunters the bear has few natural enemies and they are very adaptable. Although they are omnivorous they prefer vegetable matter to meat. At different times they eat everything from berries, nuts, fruit, insects, fish, carrion, to garbage. But, are also known to kill young deer, elk, and caribou. Bears survive in hostile environments by their ability to “den” or hibernate up to 6 months of the year. Dens vary widely: a shallow hollow in the forest,floor; a brush pile; hollow log; rock crevice; f MftmtltQS ^ ^aSdapo/f * Mmokaf 1998 3Ri^e-!7 or, under fallen or uprooted tree. In the summer they may make a nest type sleeping arrangement in a tree. During the denning times they do not eat or drink and their breathing, heart rate, and metabolism are reduced. By the time they become active again in the spring they may lose 20-30% of their original body weight. Females breed every second year. They give birth to 2 to 3 cubs during the denning period and nurse them in this state of hibernation. The cubs stay with the mother for the year and den with her during the next winter. The second summer they are driven off so that she can breed again that year. If a bear encounters a person it will most often flee, with the exception of a mother with clubs that may take an offensive “response. The bear’s front foot has a palm pad, heel pad, five toes, and long nails. Unlike man, the small toe is on the inside. When tracking bear the small toe and heal pad may not show. The rear foot has ,a palm pad, and a well established heal pad. The heal pad may not show unless the bear is walking slowly. Black bear tracks differ from the grizzly in several ways. Their toes form an arc as opposed to a straight line for the grizzly. The nail length of the black bear is less that the toe length whereas the grizzly nails are longer than the toes; The space between the black bear tops is also wider than the grizzly. Recognizing these differences is very important. A grizzly bear will attack man and an encounter with one should be avoided. Forefeet - Black Grizzly Toe Length Nail Length VA-m' i3/i6-1%” 1%-214” 1%-2%” NAIL * » The bear’s walking pattern can be an alternating gait, sometimes double registering and other times direct registering. Registering means to leave direct tracks for each foot or double register to walk with the front to rear foot going in the same track spot. More commonly the bear walks a 2-2 pattern; or the hind foot print oversteps the fore �foot print. The walking strides are usually 18 to 28 inches, from rear tract to next rear track, and trail widths are 814 to 1314 inches. Bear trails look like simple well worn paths. Bear signs include digs, tree stripping, marks, and rubs, kill sites, and scat. birth records. The legislation, 98H 7386 was co signed by representatives Lanzt, Lima, Lopes, Fox, and Williams. Our Rhode Island council asks for all native people in the area to support this effort. If we get this change made, many will be able to officially declare their Native American Indian heritage. Bears dig for insects and buried, food, such as beechnuts that are under newly fallen leaves. COWASS Nortk America They strip spruce, pine, and fir trees for the inner bark and sap. They also rub for scratching. Marking trees for scent, dominance, or territory are also done. Trees such as the beech will often show their craw marks in the smooth bark from their climbing to get nuts. Adopt-A-Higliway Program If the bear makes a kill it will cover it with the forest floor debris, be very careful if you think you found a kill site - get away from the area. The ornnivqrous eating habits of bears result in scat that vanes considerably with the food supply and time of year. It generally is made up of the vegetable matter; eaten and will be VA to 2% inches in diameter. It is not recommended to attempt to identify bear types by their scat since it is too variable. Bear words; Bear iAwaso^ Bears Awasosalc, Northland Polar Bear Ponkiawasos; The Bear Spoon “Big Dipper” AwasosamkwSn or Kwatsiz, Bear skin Avvasosewawa. 'Native Wbrcls .By: Ed Wliere Eagfles Fly Loneliness is like an invisible flower, that only you can see. The earth around us is in turmoil, when our heart is not at peace. The simplest words to read, are the easiest, but the hardest part, is to read between the lines. ‘Singing and dance is a spiritual glue that can hold a group of people together. Rkode Island Clan Sut-Council News The first highway cleaning of route 1-495 will be on April 25th. The highway needs a good cleaning in the spring so we need as many helpers as we can get. Contact Tribal Headquarters for the 1998 season schedule. Triljal Sliirts X-large tee shirts and sweat shirts with the new tribal symbol are available (on request). The sweat shirts are* forest green with white symbol and the tee shirts are light cream With dark green symbol. Since we are not in the business of selling any goods, we offer these for a donation that covers our costs to make and ship them - tee shirts $10+, sweat shirts $25 + $3 to $5 shipping. Reference Ipitrary & Cultural Center Throughout last year several Wabanaki artifacts were purchased by the Pouliofs. This collection is being developed as items surface through antique dealers. The latest items include an old sweetgrass basket, turtle rattle, an excellent beaded bag with a woodland floral design, and our second copy of the 1903 Natick (Nipmuc) Dictionary. Thd Pouliofs also purchased the equipment needed for qudip-video presentations. A video camera recorder, television, multiple VCR players, arid field equipment were purchased. Plans are to create educational video tapes for several areas of interest such as: ► As a result of Bob Nordin’s efforts we were able to get two super FAX machines for our office operations. Bob has been successful in his personal efforts to get the Rhode Island state legislature to consider an act to,allow people of .Native American Indian descent to correct the racial designation on their ► ► Cultural Demonstrations. • Crafts & Clothing & Lifestyles. • Legends & Story Tellirig.' • Language / Drumming & Singing. • Cooking. • Lodge Building. Nadakina Exptoration. • Hunting & Tracking. • Plant & Herbal Identification. Documentation. �, Ain$l>ak Ncwfi^ 98»1 Jaynxxi^ « Bptniaiy . Mar<?k / Afamtho^ - PiaSjagoii - Moznkas 1998 Biglc-9 w -Mf vN.«i-N.*'«. .» ^. • • «. A.» N.*A <• %Af.p."*.%.»%.*A i»A AvA^A‘A»fASvk<WA»w»?WA«A<A^%-;«Ai»:c»:«»:»:<->»:«:<o:«a;»»^>:«:-:»:<«>:«>:.:.r<.»>y-x.;-:.x-»wo:«:«x-»:<*A-A-;';»X»A*, w / Meetings & Gatherings. Historical Events. ^ Contrilmtioiis Last issue we forgot to thank several family members which have helped us through the year and during our gatherings. Most times this occurs with close family members that you unfortunately take for granted. A special thank you goes to Bonnie, P.A. Pouliot, and James Akerman for their help at our gatherings. Also, to Richard Pouliot for helping maintain our tribal operations and contacts in Maine. Kchi olwini. As a reminder to all of our readers, the Band and nearly all of our activities are funded by contributions. Without your continued support we can not keep many of our projects going. The Band is operated by COWASS North America. Any donations given to us are tax deductible as allowed by IRS regulations. COWASS North America and the Franklin Food Pantry are IRS 501 (c)3 non-profit charitable organizations. Contributors will be acknowledged and given yearly donation statements. Native By: Ed Wkere Eagfles Fly As long as we can have a love for All - All will be well. The pebbles on the good red road, talk to us of love and kindness for All life. Sharing joy, can simply be sharing your own joy with another person, joy rubs off onto others of the same heart. Sometimes the voice of a child is heard more readily, than the voices of a choir. Blessed are those who teach their chiidren to pray with their hearts. The unnecessary things of life, are those things that do not mirror Creator. Franklin Food Pantry - Native Self-Help The Boston Globe wrote a feature page length article titled “In Abenaki Spirit; Food and Support” which was about our Band and the work that we do to run the Food Pantry. The story was in the “West Weekly” section of the Sunday edition of January 4th. The reporter researched our activities through many sources including other agencies. We were pleasantly surprised when we were recognized as a “model” organization and the third largest regional provider to the area’s needy. Many of our local tribal family have become ■. •t ^ * f wa s •» ^ '^• involved in the food pantry operations. We are always looking for more tribal members to volunteer to help on distribution day. The distribution is on the third Thursday of each month from 5-8 p.m. in our Pantry, which is located at 80 West Central Street in Franklin, Massachusetts Hope to see you there. Regional Native Footl Assistance As a result of the major ice storms of January we were asked to assist other Native groups with food. Thanks to Linda Pouliot, Mark Fraser, and our new 4-wheel drive truck we were able to deliver about a 1000 pounds of food to Native People in the storm damaged areas. Their three day 800 mile trip included many exciting miles, including a ferry ride across Lake Champlain with other emergen^ utility Workers that were on route. They reported that many areas lookfed like a war zone due to the countless broken trees, snapped power poles and downed wires. Again, we thank Linda and Mark for their dedication, good spirit, and a job well done. Say Tkat In Atenaki - Ida ni AJnohaiwf Language lessons and Abenaki singing and drum practice are being held on a regular basis during meetings and workshops - call for details. Short Conversations Where did yoii go? I went to the woods. Very nice day, let’s go in the woods. What’s happening? Nothing much. What are they doing? You should not do that. You should not complain. What time is it now? It is early. It is quite late. Let’s go there. I have been there. I was there. I am going home. I did not go too far. Would you like to come with me? Do you know that man? Yes, I knew him. I would like to buy them. How much do they cost? T8ni odosaan? NSdossa kpiwi. T8ji wiegisgad, lossada kpiwi. I^gwi lla? Nda kagwi n8damiwi. Kakwas llalokak? Nda k'dachwi ni llalokawen. Akwi ga madw8zi. Kass8mkipoda ato nikw8bi? Sp8swiwi. Kwinatta sipkiwi. Lossada taka. Kizi n’oddssab. N’odossan. N’diossa n’wigw8mnok. Pasojiwi n’diossab. Kwigi ba paT8 spiwi nia? K’wawinaw8 na san8ba? 8h8, nwawinaw8bo. N’gadi manomenal. T8ni ll8wadowal? �Aln8li.iJ« Ni-wsi- Q8-1 J.iinidry « Pcftiruarj - M.uili / .t/ai«iL«. - PuiSJuifon ~ Mtwtltai. 1998 Book Re^views Each month we add 10 or more books to our library. The books vary from recent publications, re-prints, out-of-prints to the extremely old and rare. Here are three interesting titles that you might want to read: The Indian Peoples of Eastern America. A Documentary History of the Sexes Edited by: Jame^ Axtell 1981, Oidord University Press ISBN 0-19-502741-8 This covers the social rites of passage, birth, coming of age, love and marriage, working, peace and war, heaven and earth, and death. The Skulking Wav of War. Technology and Tactics Among the New England Indians By: Patrick M. Malone 1991, John Hopkins University Press ISBN 0-8018-4554-8 Pine Needle Basketry. From Forest Floor to Finished Project By: Judy Mofield Mallow 1996, Lark Books ISBN 1-887374-14-0 Hard Cover /1-887374-28-4 Kit AlnSkak News© Comments The newsletter was mailed On January 12th. Please notify us when you move. On lighting our prayer wdamSgan pipe, it now becomes a holy and sacred sanctuary of direct prayer to Kchi Niwaskw. ^^kanaki Tiaditional Life - Tke Pipe The last issue started our discussion about smoking, pipes, and smoking herbals. The act of smoking is an old tradition - some say that it was reserved for sacred activities and prayers - and yet many now smoke for social or personal pleasure. It Is more appropriate to consider the pipe and smoking as a sacred matter - a pathway for your prayers. Anyone can make or buy a pipe, but traditionally it would have been more appropriate if you were gifted a pipe or the materials to make it. It is also a good thing to give your first made pip'e away to another person before you make one for yourself. Within our Band there is no “sacred pipe-maker"’ to make a pipe comes from within and with great 4-espect forlhe pipe you,create. You are making a living thing that will grow with your life experiences - at first it will be your baby and if used properly it will grow with you. If possible the pipe and stem should be made by your own hands, using flint, knives, cutting bits, files, and sand/sand paper. Preferably you will work without power tools. For your first pipe, start simple. A smooth round bowl and straight stem are best. In time and Please submit articles, pictures, stories that you. can share with your tribal family. The next issue , patience you will learn how to work with the stone and wood. Those that have tried to start by will be mailed in early June so get your submittals carving elaborate animal effigy bowls are often to us by mid-May. disappointed. The heart, mind, and spirit have to be right whenever you work on a pipe. History - Our Name Ab^nakis, comes form the word WSbanki, land or country of the East. This comes from w8ban, dstybreak, and k/earth, land, or rather, a/d which is a term used in composition for land, ground or region. WSbanaki, Abenakis means an Indian from where the daylight comes, the plural Js Wdbanakiak. When referring to ourseives we would call one another A/nSbak or human being or Indian, in the Indian or our way would be AlnSbawi. Native ^(^rds By: Ed Wkere Hailes Fly Wdamd tobacco becomes mote sacred, when we mentally bath all that is within us with the chekelas spark of life that Kichi Niwaskw God gifted us with called spirit. The bowl is usually made of red pipe stone “catlinite” or soap stone, talc or “steatite.” The catlinite usually is red or mottled red, most of it comes from a Native quarry in Minnesota. It is relatively hard compared to soap stone. Steatite is available from many quarries worldwide, one of the best black types is from A/irginia. Soap stone comes in a wide variety of colors “from white to black and green to red-brown to pink. Some pieces that we have used have all these colors including flecks of iron or pyrite “fools gold.” Pieces such as this vary greatly in hardness and as a result, additional care is needed when you work with it. The softer material may break or crack when you work with it. �AlnSliaU Nctvs^ 98*1 Jamiaiy * j^^lnrua^ « MwccK f Alamfhif • l^taSdagng - M^x^kas 1998 V.-^A-/A•^X»A-^A-«-<•A-^A>r^.<-.-.Wv-.W.-^A-r•A-^--A-^.-.---.-.-.-A->-^^.-.•A-v%wA■^A•i-^^.•^A-rt-l»#^A•.<^<V,W^AV^.•ii•AV^AVA•^A•^AVA»ifAVAW^^•A•AVASVA•.S•^A•A>AVAWAVAV^^^A/.•W•.•.•A•.•A^•A>^^•A•>A•>;■X•>>>>>:A:•>X*X•^>^^>V.V>>%X•>>K•-‘-*X•-•>>^^ Start with a flat piece of stone 1 Vz± inch thick and 4 by 6 inches, this will give you enough material to work with. With careful cutting you can get two pipes from this size piece. We look for old broken soap stone wash sinks - check with plumbers and antique dealers for a source. Draw what you want the pipe bowl to look like on paper and mark it on the stone. The bowl hole should be Vz inch diameter by about "Wz inch deep. The hole should taper slightly at the bottom. A small Ve inch diameter hole should be made perpendicular from the stem end to intersect the bottom of the bowl hole. Once the holes are made the carving and shaping is done until it has the desired shape. After the stem is made the final diameter of the stem and bowl receiving hole can be made to match with a tight fit. The wooden stem is best made from a small straight (% to V/z inch diameter by 10 to 12 inch long) branch that has a pithy center core. Red sumac, sassafras, walnut, and some willows are acceptable in this way. Many of our stems have also been made using red maple as well. Start with short and straight pieces of wood at first. The stem hole can be made using a heavy metal wire that is heated red hot. The wire can be pushed through the wooden stem center aftdr many repeated re-heats. Care must be made to push the wire straight down the center and not through the side. Once the hole is made you can remove the bark, carve, and sand finish. The labor that you spend on the making of the pipe becomes the special connection that you have between you and the pipe. Pray for guidance as you make it. The pipe bowl should be heat treated by fire or in a hot oven if need be. Once it is hot, bees wax or sunflower oil Is applied. It will darken the stone considerably but it will bring out many of the stone grain details. This process is done many,.many times and the stone is polished each time it cools. If for some reason the stone breaks - it was not meant to be - start again with a new mind and heart. The wooden stem is coated with sunflower oil as well and it too is smoothed and polished each time. The portion of the stem that goes into the bowl should be given a light coating of bees wax to protect the wood and stone when tfiey go together. The stem can be wrapped in leather, beaded, or other wise decorated with feathers or other things that are special or sacred to us. Like clothing a child these Items can change or be added to over time. Wrap the bowl and stem in leather or cloth when not in use and store them in a leather or cloth bag to protect your “baby.” A special pipebag should be made next. Some people refer to the “first use” of the pipe as the “pipe awakening” ceremony. This act has no basis of ceremonial tradition with our People, it may be more relevant to other tribal groups of the West or Plains. For us, it is more appropriate to think of the connective relationship of all pipes and their purpose in our culture. If possible you should smoke it the first time with other pipe carriers. Ask that they share their experiences with you - so that you can collectively bring this new “baby” into the family of pipes. The best example of this sharing comes from ancient Algonquin ceremonies such as the Pipe Dance cererrionies that are held in mid-May each year by the Blackfeet of Montana. During this ceremony, the oldest pipe carriers George and Molly Kickingwoman bring out the ancient pipes. Dances and ceremonies celebrate this time. Pipes of others are also smoked together as one in unity. In this way - all pipes are symbolically connected in time and existence because the bowls come from the rock of Mother Earth.and the stems come from the tree and plant beings. The bowl symbolizes the female side of existence and the stem the male side. When the two are put together there is the unity of existence. When you put the stem and bowl together you must plan on smoking it - othenwise you do not pay the proper respect to your pipe. Care should be made when joining the two. You should wet the stem end with your lips before you put the two together. �1. When smoking herbals, Kinnikinnick or tobacco, the material is placed in the bowl one small pinch at a time. Check the draw of the pipe occasionally to make sure that is not packed too tight. A tamper made of a deer antler point makes a good one. The herbs should be lightly tamped with each pinch and a prayer should be offered with each one. An appropriate prayer to the Creator, Kchi Niwaskw, Grand-Mother Earth, Nokemes Ki, Grand-Father Sky, Nfpahom Asokw, the East, Waji-nahilot or WaJi-sSkhipozit, the South, SSwanaki; the West, Ali-nkihl8t, the North; Pebonkik, and to thank all of our relations past, present, and future generations N’dal8gom8mekor WU-do-gonw8gan are recommended. Once the pipe is lit take four or more puffs to assure that it is going well and tamp it occasionally. Use the smoke to cleanse yourself as you would a smudge. Once you feel comfortable that you are prepared, start fo offer your prayers. Many start by going to the Creator and conclude with a thank-you to all of your relations as you did when you packed the pipe. Other prayers from your heart or mind are appropriate as well - always be respectful in any thing that you do with your pipe. Remember, ttiere are no right or wrong ways of the pipe or praying - but always do so with respect and honor. We are not bound by mies or written practices on these matters. Much of our past has been lost, we must search for it in our hearts and through prayers for guidance from our ancestors. N’dal8gom8mek... Wli-do-gonw8gan Native Words By: Ed Wliere Eagles Fly The manifestation of pekeda smoke is the secret language current between spirit and Kchi Niwaskw. In prayer we can hide things from around us but before Kchi Niwaskw we stand naked in judgment. Speaker Speaks The time of the long and wintry moons is always difficult. Many of our People get sick and pass-on during these dark and cold times. Oh, how we always long for the sunny days of Spring. During our meetings of winter pebon - in council we tell our stories, read the wampum belts, and plan for the new year. Like the melting snows. these plans often disappear into the streams of things not done. I have stopped being concerned about goals and projects that are not carried out. These activities are created by consensus and in the same way will have to be completed by consensus. Far too many of our members want something from the Band but few contribute to it. The future of us depends on the collective energies of all. Too many people tell me that they can’t do anything because of - too far away; too tired; too much work; too busy; family business; don’t know how; don’t want to help; I’m on Indian time...etc.... On the other hand - so many will cry about the plight of our people. This is not new news, I think this has been happening for a long time and many of the problems come from within. Maybe it is because too many of us'ARE on “Indian time.” This expression is being over worked to cover-up for a lot of negative behavior such as: being slow, lazy, untimely, forgetful, self-centered, or late. When I hear this expression 1 feel that it is being used like a racial slur. The time is getting late for our People. Stop complaining and making excuses - start doing something for your family and the Band. What concerns me more than all of the collective political-social issues is that the next generation of our leader^s, tradition keepers, and teachers may not be here to carry on for our People. As I get older I will eventually go back into the woods and tp the old ways. I can only show you the water -1 can not drink it for you. If you can nbt see the changes coming then your senses have gone dull. The time is now to get back in .the way of our ancestors before it is all lost. Most importantly you must bring your children and youfh into the culture before it is too late. It is up to you - make that first step back on to the path. You will find that each new step fonward becomes that much easier as you go into the future. N’alSgomSmek! - All My Relations! To All My Relations, I have spoken, Paul Pouliot SagSmo and speaker for the Cowasuck People. �NATIVE AMERICAN INDIAN CELEBli^^TION pi^NN^aoo AKI SPRINdOA Sponsored By COWASS Nortk America Cowasuck Band - Pennacook & Akenaki Peopl No Alcokol or Dru^s Allowed For Information - (508) 528-7629 Artisans & Sales ky Invitation Only / �AlnSbak News© COWASS North America, Inc. P.O. Box 554 Franklin, M A 02038-0554 ADDRESS SERVICE REQUESTED AlnSbak News© - Volume 98 / Issue 1 January - February - Marck - 1998 NON-PROFIT ORG. U.S. POSTAGE PAID FRANKLIN, MA 02038 PERMIT 146 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Abenaki Description An account of the resource Traditional Abenaki territory encompasses what is now New Hampshire and Vermont, as well as parts of western Maine, western Massachusetts, and Quebec. The Abenaki people comprise numerous bands and communities. In the United States, at this time, none of those groups is federally recognized. The Canadian government formally recognizes two reserves, at Odanak (St. Francis) and Wolinak (Becancour). Resources <a href="http://tribal.abenakination.com/" target="_blank">Mississquoi Abenaki Tribal Council</a> (VT) <a href="http://www.elnuabenakitribe.org/" target="_blank">Elnu Abenaki Tribe</a> (VT) <a href="http://www.abenakitribe.org/" target="_blank">Nulhegan Abenaki Tribe</a> (VT) <a href="http://koasek-abenaki.com/" target="_blank">Koasek Traditional Band</a> (VT) <a href="http://www.cowasuck.org/" target="_blank">Cowasuck Band of the Pennacook Abenaki</a> (NH) Subject The topic of the resource Abenaki Indians Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Aln8bak News (Jan-Mar 1998) Creator An entity primarily responsible for making the resource Pouliot, Paul W. Date A point or period of time associated with an event in the lifecycle of the resource 1998-01, 1998-02, 1998-03 Contributor An entity responsible for making contributions to the resource Paul and Denise Pouliot Grace Dietz, UNH Class of 2017 Rights Information about rights held in and over the resource Paul and Denise Pouliot. Used with permission. Language A language of the resource English Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource pdf https://dawnlandvoices.org/collections/files/original/d9223b770f7d1a83d4d32d95022e6c3b.pdf 8145ea8f8d110f4c7f23398ecb36bf07 PDF Text Text ALNOBAK NEWS COW ASS NORTH AMERICA INCORPORATED 160 DAILEY DRIVE, FRANKLIN, MA 02038-2951 (508) 528-7629 ALNOBAK NEWS - SEPTEMBER-DECEMBER 1994 - VOLUME 94 ISSUE 5 - PAGE 1 Globe. Yvonne Daley (9/4/94) are noted. *** NEWS LETTER COMMENTS *** So much is happening and so quickly that we can not keep up. The newsletter is fast goinff from a monthly format to a quarterly wrap-up report. In some ways this will work out for the better considering the many things that we are involved in and the reporting time that we need to hear from our far removed families. Many people have given us great reviews on the spirit and contents of the newsletter. We will continue work towards the goal of making this the communication newtwork for all of our People. Due to printing and postage expenses (which amount to over $1.00 each) we will be requesting donations to assist us or else we will have to limt free subscriptions to Band members and other tribal organizations. -m- -W— *** ABENAKI DENIED RECOGNITION *** On August 22nd Vermont Governor Howard Dean announced the rejection of "limited recognition" for the Abenaki. The Governor's Advisory Commission on Native American Affairs, which requested the recognition in June, reacted with dismay at the Governor’s decision. Members of the Commission were concerned that this action would deny the Abenaki of cultural, educational, and economic benefits that are given to recognized Native American groups. A spokesman for Dean stated that he received a legal opinion that there is no such thing as "limited recognition." It was furthermore noted that any recognition would also open other issues - such as land claims and gambling interests. Several New England newspapers reported on this matter. The Burlington Free Press. Richard Cowperthwait (8/24/94) and Boston *•* FIRST LIGHT GATHERING **♦ The First Light Gathering was held on the weekend of September 3-5 in Athens, Maine. The gathering was represented by Abenaki families from all over the United States and Canada. The Cowasuck Band made a good effort to participant in the gathering. Possibly the furthest distance traveled for our people was Doris Nickles and family members that came from California. *♦* FISH-IN PROTEST **» About 200 people participated in a protest fish-in on the Missisquoi River in S wanton, Vermont on Saturday, September 10th. Game wardens issued 93 fishing violation citations to people that did not have licenses. This event was staged to bring attention to Missisquoi Band demands to return their aboriginal rights to fish. Several New England newspapers reported on this matter. The Burlington Free Press. Richard Cowperthwait (8/24/94) and Boston Globe. Yvonne Daley (9/4/94) are noted. OcS-HV CXt-^O^ ** VERMONT LIFE & VERMONT MAGAZINE ** Recent issues of Vermont Life and Vermont Magazine contained feature articles on the Abenaki People. In depth and personal stories about several of our friends were included. The stories were very well done - including many photographs and personal interviews. "Return of the Natives", Vermont Life, Yvonne Daley, Autumn 1994. "The First Vermonters", Vermont Magazine. Richard Ewald, December 1994. �ALNOBAK NEWS - SEPTEMBER-DECEMBER 1994 - VOLUME 94 ISSUE 5 - PAGE 2 utensil carving, bead work, black power weapons, hide tanning, and candle making. *** MANVILLE HERITAGE DAYS **» On the weekend of September 24-25 the Voices of Creation and several Cowasuck People participated in the Manvilley Rhode Island heritage days celebration. A wigwam was constructed and detailed with the food, herbs, tools, and other items to reflect the daily life of an Abenaki of that time period. Several skills and crafts projects were demonstrated during the event. Fire starting, rope making, bead work, story telling and herbal discussions highlighted the presentations. *** TRIBES MEET IN WASHINGTON **♦ ^ This September, representatives from several un-recognized tribal groups, including Abenaki representatives, were invited to meet with the Bureau of Indian Affairs in Washington, D.C. to discuss inter governmental relations. This action was taken in response to numerous complaints that previous meetings this year between Native Nations and the United States were restricted to only those tribes that are recognized by the BIA. »** COWASUCK GATHERING *** The Cowasuck Band held a traditional gathering on the weekend of October 21-22 at the Manfredi Farm in Westerly, Rhode Island. The theme of the gathering was traditional living and skHls. Wetues (wigwams) were constructed on the site to demonstrate building techniques. Several of the youth used these structures during the gathering. A cooking fire pit was prepared for the communal cooking that was provided throughout the weekend. Many traditional foods were prepared using smoked fish, venison, game birds, several types of squash, beans, corn, wild rice, berries, and nuts. Craft and skills demonstrations showed open fire cooking, fire starting, rope making, stone pipe work, pipe stem making, wooden Drumming, singing and dancing was held each night around our social fire that was setup within the camp site. Much to Tom's (Thorndike & Bea M'Sadoques) surprise we honored him with a special POW WOW style . birthday song. During the gathering we had several guests that came from the Pequot and Narragansett Nations. They were welcomed and joined in our celebrations of feasting and singing. We give a special thank you to Bonnie, Rich, and the whole Manfredi family for making us welcome to use their beautiful farm for our gathering. **» STEVE LAURENT HONORED *** Several tribal groups met at the Abenaki Trading Post in Intervale, New Hampshire on October 30th. The Dawnland AUiance, Cowasuck Band, New Hampshire Inter-tribal Association and other Abenaki People gathered to honor and assist Abenaki elder Steve Laurent to close up the Trading Post facilities for winter. Much of the work centered on repairs of the traditional structures and the winterizing of the other buildings. We feasted and sang in honor of Steve during breaks in our work. We all enjoyed the beautiful fall weather and the friendship of one another. We parted with promises to work together in the future. *** FOOD PANTRY - ON THE MOVE *** The Franklin Food Pantry continues to function in spite of many difficult operating problems. The Pantry was originally operated from the basement of the Franklin Senior Center. Last year the Town of Franklin got funding to refurbish the center with a grant that had conditions that the Pantry would be relocated in the new facilities. �ALNOBAK NEWS - SEPTEMBER-DECEMBER 1994 - VOLUME 94 ISSUE 5 - PAGE 3 As a result the Pantry was forced to move and temporarily share a bank owned vacant buildingr with a local Baptist Church. This shared arrangement worked fine for about a year but the church found a permanent home and the Pantry was left alone. America. It should be noted that our Band also donated $1,500 to the Franklin Youth Center Project this year. q The original schedule for the repairs called for completion in early 1994. The deadline for the opening has been continuously delayed on a month to month basis throughout the year. The bank grew weary of the delays and finally asked that the Pantry vacate the building by November 6th. The Alnobak Women's Circles met on November 12th and December 3rd. A moon lodge has been setup for ceremonial purposes in Franklin. The women have found that the lodge is large enough for meeting with the other Women's Circles of the region. So far the Massachusetts, Rhode Island and Connecticut groups have met this Fall. A comprehensive program of women's medicine and spirituality is being developed and shared between the groups. Future meetings will be held on Saturdays on the new moon. With no where to go we got several of our Band people together with their trucks and vans to pack and move the food and equipment. Arrangements were made for temporary storage for everything until we could develop an emergency operating plan. During our packing a gentleman who saw our moving efforts, asked us what was the matter with the Pantry. When we explained our problem to him he immediately gave us $500 to rent a storage trailer. As a result of his fantastic gift we have rented a trailer and the St. Mary’s Church has allowed us to set it up on their property. The Pantry will continue to distribute food, food gift certificates, and aid through the holidays. The Paumtry hours will be Thursdays 6:30 - 7:30 pm., Fridays 9:00-10:30 am., and Saturdays 9:00-10:30 am. We hope to be in the renovated Town Senior Center by the first of the year. All requests for food, clothing, or other assistance should be directed through COW ASS North America until the Center is back in operation. Donations of food, clothing, money, and volunteer help should also be directed through us, contact Linda Pouliot for details. For those that do not know about our community services projects, the Franklin Food Pantry is actively supported by our Band. Several of the Pantry Board officers and volunteers are Abenaki People from our Band. The Pantry has grown to be one of our major community assistance projects from which we provide our personal support and the resources of COWASS North WOMEN'S CIRCLES »*» oQpo ^ For information please contact Linda Pouliot at (508) 528-7629. »*» WORCESTER ART MUSEUM *** An exhibit of Native American art and culture has been on display in the Worcester (Massachusetts) Art Museum since late September. Each weekend special presentations and demonstrations have been made to highlight the exhibit. Abenaki People from all Bands have been involved with the exhibit. The opening night ceremonies featured the Voice of Creation Drum which is comprised of Abenaki People from all over New England. Jeanne Brink (Missisquoi) made a presentation on basket making in October. The Iron River Singers (Abenaki Wampanoag) were the host drum on November 13th. During the November family day event on the 13th, members of the Cowasuck Band were invited to setup an educational presentation. The Band provided a display of several different styles of split ash and sweet grass baskets that covered the past 100+ years to present day works. Another feature of the display was a language and book sampling that represented literary works from the mid-1800's to the present. �ALNOBAK NEWS - SEPTEMBER-DECEMBER 1994 - VOLUME 94 ISSUE 5 - PAGE 4 In addition to the display, Paul Pouliot was invited to participate in a panel discussion and public forum on Native American issues. ♦** EDUCATIONAL PROGRAMS *** The Cowasuck Band has been involved in several educational programs at schools in Massachusetts and Rhode Island. We have been very thankful to have Sue and Gary Bliven available to provide the time that is required to put on the presentations and discussions for the children. It has been a very positive sign of the times that more and more educators are giving us the forum and opportunity to address the children in an effort to correct the misconceptions of colonial history and our Native culture. *** PUBLIC & PROFESSIONAL SUPPORT *»* The Cowasuck Band has gone public to solicit professional support in several areas. The resources and funding that are required to maintain the Band and its programs and services come from donations and the private support of individuals and organizations that agree to the importance of our efforts. At present we are actively soliciting professional assistance and grant writing in several areas: art, business management, cultural preservation, land, legal, literature, social services, and research (historical and genealogical). If you wish to join our efforts you may do so in any way by contacting us at our headquarters. To your benefit - all gifts and donations of monies, materials, equipment, food, clothing, services, and other assistance are tax deductible as allowed. We thank you for your **» COWASUCK BAND COUNCIL *** The existing Band Council and Elders have agreed through consensus to revise the Band Tribal government and establish two representative voting councils, the East and West Councils. This action was taken to of provide a more responsive form government that could take action to deal with the many timely issues and matters that are impacting the Abenaki People at this time. Past open forum tribal business meetings had to have restricted agenda due to a lack of a sufficient number of members and families. This often delayed actions and decisions or reqiiired several meetings to get a consensus. This revised type of representative government takes the burden of responsibility from a uncertain number of people and places that duty on specific representatives of the People. Overall these revisions are more administrative in nature, all People will retain their equal rights to be heard. The leadership and representation of the Cowasuck Band of Abenaki People is still based on the Council of the People which includes the collective input of the Band Officials, East Council, West Council, Elders, Regional Representatives, Committees, and COW ASS North America, Inc. At least one meeting will be held each year to hear, receive and act on the collective input of the People of the Band. The East and West Councils have seven voting members with voting determined by consensus. The voting members have a three year term of office and will be chosen by the Coiincil of the People. The Council Chief, Sub-Chief(s), Matriarch(s), Judge(s), or Elders can preside over meetings and may mediate to settle a lack of consensus. The East and West Councils will meet on a monthly basis on the first Friday of each month or as required to conduct Band business and affairs. Regional Representatives report and act for the respective East and West Councils and the Council of the People and to represent the People of their respective region. The Council Chief, Sub-Chief(s), Matriarch(s), Judge(s), Historian, Genealogist, Legal Advisor(s), Elder(s), and Regional Representatives are chosen and shall remain in their respective positions until requested to be replaced by the West and East Councils and approved by consensus of the Council of the People. �ALNOBAK NEWS - SEPTEMBER-DECEMBER 1994 - VOLUME 94 ISSUE 5 - PAGE 5 The positions of Judge, Historian, Genealogist, and Legal Advisor will be professional or committee positions that will change with our needs and may not necessarily be members of our Band. The Judges and Legal Advisors will be Native American legal experts and attorneys. The Historians and Genealogists wiU be also be chosen for their expertise and knowledge of our Band families. The East and West Sub-Chiefs will act as the traditional Band officials for these positions and will be responsible to coordinate the work performed by these individuals. The COW ASS North America, Incorporated shall have a minimum of three voting members and voting determined by a simple majority. At least one annual business meeting will be held and financial report made to the Council of the People. The Elders Council, which includes all members over 60, shall be convened when their collective wisdom is required to give input, guidance, and direction to the People. All other standing (Newsletter, Gatherings, Social, Cultural, Educational, Land, Fund Raising, Legal, Recognition) and other committees will be established and convened as required or requested by the East and West Councils. *»* BAND RECOGNITION *»» The Cowasuck Band East and West Councils have agreed to proceed with federal recognition through the U.S. Bureau of Indian Affairs (BIA). A standing committee was established in the East and West to work on the filing process and details. Overall, this will take a considerable amount of money and time. Most importantly, we need everyone's cooperation, input, and support on this effort. Please take note - the tribal rolls and records are being reviewed to determine the active members of the Band. Unfortunately, this is required because there is no one unified Abenaki nation or set of records to work with. We realize that over time some people may have gotten listed on more than one set of records. This action is being taken to make our best effort to clean up our rolls so that there are a minimum of duplicate entries. If there is a number next to your name on the address label of this newsletter you and your family are considered members of this Band. If you ARE (and no number is shown), or ARE NOT a member (and a number is shown), or if you wish to be REMOVED, or ADDED to our records, please notify us immediately at the address above. We will confirm your notification in writing so that there is no mis-understanding or other record keeping error. At this time we are also requesting all members to submit aU family oral traditions, stories, pictures, and any other information that illustrates your family's native background. For example, interview family elders for stories of the past, family meetings, places (lived, hunted, or fished at), or other sources of family history. Make copies of records, Bible entries, pictures, birth certificates, and any other documents that can be found and forward them to us. Even the smallest or seemingly minor bit of history may play a significant part in our recognition efforts. If you have any comments or concerns about this recognition process and its impact on you please contact us immediately. A A A A A ^ *** ODANAK BED & BREAKFAST INN *** The O'Bomsawin’s have opened a bead and breakfast inn on Waban-aki street in the Odanak Reserve. The inn is called Ndaldna Ngwol Nosis (The Land Where We Dream). It is a single family home with two bedrooms and plenty of floor space for sleeping bag accommodations. The primary purpose of the inn was to provide additional overflow space for the many people that stay with Donna and Rick. Rick plans on also using it for youth training programs that require �ALNOBAK NEWS - SEPTEMBER-DECEMBER 1994 - VOLUME 94 ISSUE 5 - PAGE 6 staying overnight. The inn will also allow for a limited number to people to stay within Odanak without having to find other accommodations which are many miles away. In response to our strong Band support of the people of Odanak, all Cowasuck Band members will be given reduced rates when staying at the inn. Telephone (514) 5686468. We thank the O’Bomsawin's and wish them good luck and success with the inn. *** DONNA O'BOMSAWIN - DIRECTOR *** Donna O'Bomsawin has accepted the position as Health and Safety Director of the Odanak Reserve. She takes charge of this responsibility in December. We pray for her strong women's medicine. group, and Ogawinno Youth Drum is in need of your support. We are seeking financial contributions to aid in acquiring a lodge (building facility) where the youth have a place for meetings and cultural gatherings. The lodge will grow into a place where people of all ages are welcome to share in teaching and learning of tradition values and historical facts. Our aim is to reintegrate our heritage with today’s lifestyles. We feel it is important to us, the youth, to reclaim and rebuild our dying culture with the help of those that have kept it alive within themselves. We would appreciate a donation of $20 or any other amount to help us achieve our goals. All contributions can be sent to the Ogawinno Society c/o and payable to Rick O’Bomsawin, 2029 Tolba, Odanak, PQ, Canada JOG IHO, telephone number (514) 568-0869. The Ogawinno Society would like to thank you in advance for your support. »** ODANAK YOUTH ♦** During the July gathering at Odanak the Cowasuck Band gifted the traditional people of Odanak with a drum. Since that time the youth of Odanak have formed a strong drum and singing group called the Ogawinno Society (The Sleeping Ones Bear). The youth are planning an Elder-Youth Christmas party in December. Gifts will be given to the young children of the village and the elders will be feasted. *** CRAFT STORE *** Next time you go to Odanak make sure to drop in at the Ndakina (The Land Where Our Children Grow) Craft shop of the O’Bomsawin’s. It is also on Waban-aki street. Telephone (514) 568-6468. *»* OGAWINNO SOCIETY SPEAKS Kway, Kway - Nidoba, The Ogawinno Society, a non-profit youth Oliwni, Oliwni - Speaker for the Youth Rick O’Bomsawin. *** ABENAKI LANGUAGE BOOKS *** The first volume of the Day Dictionary (Abenaki to English) is available from Canada at a cost of $28. For details and updates on the availability of Volume 1 and Volume 2 (English to Abenaki) please us. The 1884 Abenaki & English Dialogues book of Joseph Laurent has been reprinted. A master of the original work was created and cleaned up so that clear and legible copies could be mass reproduced. This book is best used in its context as a grammar guide in conjunction with the other language tapes and dictionaries. The book, which is over 200 pages in length is an invaluable source of information that assists you in the overall language learning process. The COW ASS North America Tribal Store has a limited number of paper back copies available at $20 each. �ALNOBAK NEWS - SEPTEMBER-DECEMBER 1994 - VOLUME 94 ISSUE 5 - PAGE 7 *** TRIBAL STORE **» pictures. The tribal store has a excellent selection of Abenaki books and Native art-work for sale. The proceeds from these go to the artisans or cover the some of our operating expenses to purchase other books and educational materials. Our position has been to promote and support Native authors, artisans, and projects. Many historical pieces of art are illustrated, most of which are in color. Overall this is a good additional to any Native American reference library. All inquires and orders should be forwarded to COWASS North America at 160 Dailey Drive, Franklin, MA 02038-2951, telephone (508) 528-7629. The Wabanaki’s of Maine & the Maritimes = $28 Western Abenaki by C. CoUoway = $18 Alnohaodwa Abenaki Language Book & Tape by J. Brink & G. Day = $13 Aunt Sarah by Trudy Parker (signed) = $40 Mp.tallac & Prince of Darkness (2 book set) by Alice Noyes = $28 Abenaki & English Dialogues by Joseph Laurent (reprint of 1884 book) = $20 **♦ BOOK REVIEWS *** We have been visiting the major book stores in the Boston area over the last year. The number of Native Americaui books and materials that are becoming available are overwhelming. More and more stores are dedicating large sections to Native American studies and history. One recent visit found over 500 different books in stock. The following book is an excellent example of the high quality large format illustrated reference books that are being published. This one is of specific interest because there is a significant effort to cover the Nations and People of the North East and New England. The Narragansett and Wampanoag People are highlighted, including contemporary commentary, interviews, and 500 Nations. An Illustrate History of North American Indians Alvin M. Josephy, Jr. Alfred A. Knopf, Inc., 1994 Hardcover, 468 Pages - Price $50 ISBN 0-679-42930-1 757 *** WEST WINDS *** } Many people in the American Indian community have been talking about the new energy that seems to be growing across this continent. The energy shows itself as a renewed interest in traditional and spiritual ways. For me to look back over the last 30 years I am amazed at the differences in our Indian community. The present number of pow wows, socials, and people following the traditional way was unimaginable to me years ago. I always hoped and prayed this would happen, but it's almost unbelievable to the degree it has! Now many people are talking about a destiny or purpose for all of this. I think there must be some reason why our tradition is coming back along with our interest in both spiritual and alcohol free ways. Perhaps things have gotten so bad that we have no choice but to find ways to heal. The healing we all long for includes the planet, our human kind, our Abenaki Nation, and the Cowasuck Band. When I talk to traditional elders about this healing and the needs of our children and the future, I am reminded of the power of circles. The circle symbolizes unity. We need to be together not just in body but also in energy. When I think about why we lost so much in the past - land, water, children, everything - I realize that we had become a divided people. Over the years we have argued. * �ALNOBAK NEWS - SEPTEMBER-DECEMBER 1994 - VOLUME 94 ISSUE 5 - PAGE 8 backbit, and in other ways promoted disunity mainly to serve egos and self interest. I feel, and I have been told by traditional elders, that we do not have the time for this anymore. We send our condolences to Gary and Tammi Nance who lost their two children Misty Marie and Kevin Wayne in an auto accident on November 5th. We send our prayers to them. I support our Band's decision to request federal recognition. This might be a way of solidifying our families and our unity. We need to help each other through the process. It is important to keep in mind that tribal and band politics is family politics - sometimes we are so close and involved with each other we forget to look at the overall picture and see the good. That is why I started with a reminder of how far we have come. Wayne Pease, who has been raising wild turkeys for our elders to hunt, has lost 17 birds to a mountain lion. The lions here have been coming down out of the forest to the low lands. There have been many sightings and reports of live stock and animals killed. Last year a woman was killed by a Hon on a jogging trail in the town of Cool (California), not more than 30 miles away from Placerville. If we want the healing of ourselves, our Band, and families, and even this continent and planet, we have to start somewhere. I think we need to focus on the unity and circles by starting to support what is good. We do not have time to play negative games if we want to do this. We need to work together or we probably will not keep what we still have. I hope this letter helps give a little "pep" talk to us all. There are so many good things going on I am just amaized when I hear people putting down others, back biting, or trying to create problems. We have plenty of problems people! Let's get together our energy, unify and start solving them in unity. Most important, lets focus on what is good and help it to grow. I would be happy to hear from anyone. I teach social work and anthropology at Heritage College on the Yakima Indian Nation in Washington State. I am regularly in contact with our Band members out here and back east. There is a lot of good going on now for us as Abenaki People and I feel we can support each other and continue to do more! We do have some good news, Ray Pease went to Nimbus Dam and picked-up 1,200 pounds King Salmon. They were split up to all local families and other Native Americans. We have also finished our first food drive for needy families of the West Coast, our next food drive will be a longer one to help more families. We are stiU trying to raise money to buy a drum. Bob Pease and Larry Robinson have been going on Sunday and Wednesday nights for inter-tribal drum practice. Here is a poem by Barbara A. Nickles: "A Tear" A tear falls down his face, for things this earth can not replace. Once he stood on mountains high, when eagles soared the clear blue sky. It was his place, it gave him birth, It was his home, his mother earth. His days were peace, his place he won. He worshipped life and father sun. Paul Tamburro Now his spirit soars, where eagles fly as he watches from a smog fUled sky. A tear falls down his face, for things on earth we can not replace. *** WEST COAST FAMILIES SPEAK ♦** Adio - Recording Secretary Larry Robinson The families of the West Coast - Cowasuck Band have some good and bad news. �ALNOBAK NEWS - SEPTEMBER-DECEMBER 1994 - VOLUME 94 ISSUE 5 - PAGE 9 *** NATIVE WORDS *** "My Ancestors" by Bonnie Manfredi They lived in love and harmony and prayed for, the best for their family. They worked and laughed and received great peace in their hearts. They weren't dumb but oh so smart. They were simple, happy and free, little things meant a lot you see. May the Blessing’s Be - Ed, Where Eagles Fly ^ Roll your own cigarettes to help you stop smoking tobacco. <-<-<-<1 ounce 1 ounce 1/4 ounce 1/4 ounce 1/4 ounce Smoking Mix ->->->-> Red Clover Tops Colts Foot Thyme Rosemary Yerba Santa, or Comphrey, or Horehound, or Slippery Elm (Mullein may also be used) Lavender Flowers They sang, they danced and they gave thanks for everything. Everyday had meaning, every summer, every spring. 1/4 ounce They came close, so close to extermination. But to give up, NEVER, because they prayed for me, "The Seventh Generation." *** COW ASS NORTH AMERICA *** I Give Thanks to Them, Red Basket Thank you to those that have contributed to the tribal organization. +++ Current Tribal Wish List +++ **» MEDICINE BAG *** This issue we decided to address the issue of tobacco use and smoking. Often we are asked about sacred tobacco mixes and blends. The following comments and smoking recommendations come from our dear friend and spiritual advisor, Ed Where Eagles Fly; Smoking is the special and holy act of giving honor to CREATOR, given to man as a tool of prayer by The Great White Buffalo Calf Woman. When man abuses tobacco, CREATOR is forgotten. Enjoyment meant for CREATOR is taken by man for the pleasure of SELF. The result of taking from the CREATOR is HABIT. If we can change OUR ATTITUDE it will break it's hold on us, as two thoughts cannot be thought at the same time. Give to CREATOR, what is meant for Creator. Food for the Food Pantry. Copier (high volume). Office supplies and copy paper. Native American art. Portable electric generator. Outdoor sound system & speakers. VAN (in running condition). For those that want to make contributions of money or equipment, please direct them to COW ASS North America, 160 Dailey Drive, Franklin, MA 02038. Since we are a non profit organization contributions are tax deductible as applicable. *** ABENAKI WORDS SAY THAT IN ABENAKI Ida ni Alnobaiwi "Time in Words” "Seasons of the Year" Spring Summer Fall Winter Siguan Niben Taguogo Pebon �ALNOBAK NEWS - SEPTEMBER-DECEMBER 1994 - VOLUME 94 ISSUE 5 - PAGE 10 The Lakota contact is Lisa High Wolf, Healthy Start Program, P.O. Box 427, Pine Ridge, SD 57770, telephone number (800) 395-7137. "Days of the Week" Sunday Monday Tuesday Wednesday Thursday Friday Saturday Sanda Kizsanda Nisda alokan Nseda alokan Jaw da alokan Skawatukwikisgad Kadawsanda The Odanak contacts are Donna or Rick O'Bomsawin, 2029 Tolba, Odanak, PQ, Canada JOG IHO, telephone number (514) 568-0869. For more information auid a list of addresses on Native self-help programs contact Jackee Allen at P.O. Box 139, Ironia, NJ 07845, telephone number (201) 584-8817 (after 8PM). "Months of the Year" January February March April May June July August September October November December Alamikos Piaodagos Mozokas Sogalikas Kikas Nakkahigas Temaskikos Temezowas Skamonkas Penibagos Mzatanos Pebonkas For all correspondence with her - please send a self addressed envelop and return postage. Additional postage stamps and money donations are greatly appreciated so that other mailings can be supported. *** 1995 ABENAKI GATHERINGS »** »♦* WEST COAST LIBRARY *** The west coast library continues to be expanded. Any Native American subject book, tape, or other contribution (drum, money, food, or craft materials) will be welcomed and they can be sent directly to Doris Nickles, P.O. Box 2044, PlacerviUe, CA 95667. *** NATIVE SUPPORT **» June 3-4 COWASS Spring Gathering Franklin, Massachusetts (508) 528-7629 Please continue to write letters to anyone and everyone in state and federal government to request the release of Leonard Peltier. He continues to need our help since it may require the help for all of us to set him free. \ The Cowasuck Band (COWASS North America) has sent shipments of Christmas gifts to the People of Odanak and the Lakota Healthy Start Program at Pine Ridge. Both groups can use any help (gifts, money, food, supplies, etc.) that you can provide. o O /V- July 1-4 Odanak Abenaki Gathering Odanak, Quebec, Canada (508) 528-7629 or (514) 568-0869 ~>' »** NATIVE HELP PROGRAMS *** The following Abenaki gathering and events are being proposed for 1995. We are requesting your support, attendance, and assistance to make these upcoming events pleasurable and successful. A A A July 29-30 COWASS Summer Gathering Massachusetts - Location & Details TBA (508) 528-7629 September 23-24 Manville Settlers Day Manville Rod & Gun Club Manville, RI (401) 769-0699 - Jack Howland October 14-15 COWASS Harvest Gathering Franklin, Massachusetts (508) 528-7629 I �ALNOBAK NEWS - SEPTEMBER-DECEMBER 1994 - VOLUME 94 ISSUE 5 - PAGE 11 »»» LET US EAT & DRINK **♦ Micida ta Gadosmida! The following recipe is from Dale Carson, Abenaki author of Native New England Cooking. Indian Recipes for the Modern Kitchen. Native American cooking was often a matter of available foods as dictated by location €uid time of year. Vegetable dishes of all sorts were common fare. The following is a good example of using what ever is at hand or in our day and age the use of "left-overs." <-<-<-< Indian Vegetables >->->-> 4 2 3 1 1 1 1 1 1 1 1 1 1/2 1/4 Strips of Bacon Large Onions, Sliced Cups Sliced Green, Yellow, Summer or other Squash Cup Cubed Eggplant Cup Cut Green Beans Cup Whole Baby Carrots or Quartered & Split Carrots Bell Pepper (Red or Green) Sliced Pound Mushrooms (Small Whole or Sliced) Can U2-16 ounce) or equivalent Tomato Sauce Can (16 ounce equivalent or more) Red Kidney Beans Can (16 ounce equivalent or more) Chick Peas Pound Ground Meat (Beef, Buffalo, Venison, Pork, etc.) (Any combination of meat to suit your taste) Cup Rice (Wild Types Preferred) Cup Molasses Parsley, Garlic Salt, Sage, Marjoram, Thyme, and Chili Powder Serves 12 This dish is best cooked out-side over an open fire in a very large skiUet, but it can be just as successful cooked inside on your stove. You can vary the recipe each time by using what you have available. The only vegetable I would not recommend is beets. Some vegetables should be par-boded. Corn is a great addition. Saute the bacon, remove and save. Saute the onions in the bacon fat, add peppers, mushrooms, and other vegetable and meat and cook for 5 minutes. Before adding the rest of the ingredients, season with parsley, garlic salt, sage, marjoram, thyme, and chili powder. Now add the balance of the ingredients and saute about 15 minutes. This dish is delicious when served with a green salad, corn bread, and apple sauce, Indian style. SPEAKER SPEAKS *** I have received a lot of questions in regard to "what have you been doing" or "where have you been?" Well, my family and I have been going all over New England participating in a wide variety of Native American events, most have not been on the usual POW WOW circuit. As you can see in the previous stories our Band has been very active in traditional gatherings as well as educational and social service activities. Help and assistance is our way of life - my hand has been out in peace to all that want to accept it. There is no more time to be spent on negative issues. Our lives are too short to worry about things that do not really matter. It is better to make a clear path ahead and into the light than to beat the bush in the dark frustration of anger and desperation to level all that surrounds you. We pray for our family members that are lost in the dark, we pray that they wiQ someday join us - we will continue to walk the true path. Paul Poiiliot �^OWASSVORTH AMERICA, INC. 160 DAILEY DRIVE franklin, MA 02038-2951 address CORRECTION & FORWARD REQUESTED NON-PROFIT ORG. U. 8. POSTAGE PAID FRANKUN, MA 02038 PERMIT 146 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Abenaki Description An account of the resource Traditional Abenaki territory encompasses what is now New Hampshire and Vermont, as well as parts of western Maine, western Massachusetts, and Quebec. The Abenaki people comprise numerous bands and communities. In the United States, at this time, none of those groups is federally recognized. The Canadian government formally recognizes two reserves, at Odanak (St. Francis) and Wolinak (Becancour). Resources <a href="http://tribal.abenakination.com/" target="_blank">Mississquoi Abenaki Tribal Council</a> (VT) <a href="http://www.elnuabenakitribe.org/" target="_blank">Elnu Abenaki Tribe</a> (VT) <a href="http://www.abenakitribe.org/" target="_blank">Nulhegan Abenaki Tribe</a> (VT) <a href="http://koasek-abenaki.com/" target="_blank">Koasek Traditional Band</a> (VT) <a href="http://www.cowasuck.org/" target="_blank">Cowasuck Band of the Pennacook Abenaki</a> (NH) Subject The topic of the resource Abenaki Indians Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Aln8bak News (Sept-Dec 1994) Creator An entity primarily responsible for making the resource Pouliot, Paul W. Date A point or period of time associated with an event in the lifecycle of the resource 1994-09, 1994-10, 1994-11, 1994-12 Contributor An entity responsible for making contributions to the resource Paul and Denise Pouliot Grace Dietz, UNH Class of 2017 Rights Information about rights held in and over the resource Paul and Denise Pouliot. Used with permission. Language A language of the resource English Date Created Date of creation of the resource. May 9, 2017 Type The nature or genre of the resource Document Format The file format, physical medium, or dimensions of the resource pdf https://dawnlandvoices.org/collections/files/original/2ae4820e1aaaa8ac95b0edc95f2d538e.jpg efbd5f57fb0c44a64096bab4d85af1c2 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 Ash Basket by Liz Charlebois Description An account of the resource Basket with Cowwiss, Ash Splint and Sweetgrass, Abenaki <h4>What Is In A Basket?</h4> At first glance this basket might seem like a beautiful decoration or a cherished household item. While the basket is both of these things, there is a history and story behind it that is not immediately visible. Made by Abenaki Basketmaker, Liz Charlebois, out of sweet grass and ash splints, this basket represents generations of skilled Abenaki artisans that have perpetuated their culture through the traditional making of baskets (Charlebois). In fact, Abenaki women have been practicing the art of making baskets for hundreds of years (Calloway 37). Baskets became a necessary part of Abenaki culture because women had to travel long distances to pick and gather berries; baskets allowed the women to carry more supplies with less work. However, baskets became much more than carrying items, it became an important part of Abenaki economy and history (37). Although basket styles have changed throughout the years, their significance within Abenaki culture has not (Day). <h4>But What Does A Basket Have To Do With Culture? </h4> Baskets are important to Abenaki culture not just because of their practicality and their value as an art form, but because of the stories that they hold (Charlebois). Whether these stories are of a personal nature or of a historical one, the basket serves as a record of friendship or of the past. While a basketmaker's materials of choice are ash splints, a storyteller's materials of choice are words that are woven together to form stories, histories, and records of relationships that exemplify their culture. In this way, storytellers and basketmakers are very similar. Along with being an accomplished basketmaker, Liz Charlebois is a storyteller that understands the connection between baskets, stories, and culture (Charlebois). One of the many stories that she tells emphasizes the relationship between the Abenaki, baskets, and nature: <blockquote>In the old days life was very hard for the women within all of the villages. The women had to gather firewood, food, and medicinals with nothing but their hands and arms to carry with. They toiled long and hard and every working hour was devoted to these tasks. It took much effort and many trips from the village to the forest and back again before the women could rest for the night and they were always exhausted at the end of the day from all the toil and the repeated distances they had to travel with their goods. All the birds, beasts, trees, and all living things saw how hard the women worked. After a time on a very hot day a woman sat in the shade of an ash tree. The ash tree took pity and spoke to the woman, told her the certain way to make baskets and how to be grateful for this great gift to help the women with their work. The ash tree told the woman to always remember to be grateful for all that was given and taught her a song of thanks to sing. This woman taught the other women of the village how to make baskets to help carry their burdens and she taught them all how to sing the song of thanks. For many years afterwards the women were grateful and remembered the song to sing. The work became much easier and the women were happy for a time with their gift. Anyone could look out through the forest or the fields and they would see the women were happily gathering and singing as the baskets followed along behind carrying all of the women's burdens. After a time, the women began to take the great gift of the baskets for granted, they stopped singing the songs of thanks. The baskets began to think that their gift was no longer appreciated and they stopped following the women at their work. From that time until this time baskets have remained a true gift from the ash tree but no longer do they simply follow a woman at work but the women now carry the baskets, burden and all.</blockquote> <h4>A Story of Baskets and Nature </h4> This story is a cautionary tale that underscores the importance of the appreciation of nature. The story attributes the first creation of a basket to the ash tree: an act that underscores the role of the ash tree in basketmaking (Charlebois). Without the ash tree, there are no baskets. The story encourages the Abenaki to be respectful to nature. Furthermore, it emphasizes the importance of sustainability within Abenaki culture. Nothing must be taken for granted. The Abenaki continue to keep sustainability an important part of their culture. In fact, as Joseph Bruchac explains, "it is important to remember the old stories when we consider the relationship today of Abenaki people to the land" (Bruchac 2). The land must be respected or there will be consequences. Even those who have not heard of this story understand that sustainability and basketmaking go hand in hand, whether by preserving ash trees or by using different materials all together. <h4>Proof of Culture</h4> In addition to the importance of sustainability, the story asserts that baskets have the power to archive a set of tenets for a culture. In other words, by looking at baskets we can understand a part of Abenaki culture. In many cultures, storytelling is used as a way of teaching children about nature, their heritage, and what has happened in their history. This is just as true in Abenaki culture. This particular basket was made by Charlebois as a present for her brother. It expresses friendship and care. This simple act of giving a gift is one way to continue on the tradition of baskets. Charlebois also passes on the art of basketmaking to her daughter. Charlebois' daughter enjoys making bookmarks and baskets (Goff). <h4>A Natural Archive</h4> The story also makes a comment on the act of passing on stories and other traditions. For example, when the ash tree teaches the woman basketmaking, the tree also teachers her "a song of thanks" (Charlebois). The baskets only do the work for the women as long as they give thanks. However, as soon as they take the baskets for granted and forget to sing the song, they must once again carry their burden. By passing on cultural beliefs and other traditions, the Abenaki remember to always be thankful. The participation of the younger generation is imperative in preserving culture. As Liz Charlebois explains, baskets are a prominent part of Abenaki history and contribute to culture by telling the story of that history (Goff). Stories can bring people closer together because it is a way of sharing feelings and stories of the past. Like stories, baskets also bring people of different backgrounds together through demonstrations, apprenticeships, and the stories that are attached to them. <h4>Works Cited</h4> Bruchac, Joseph. Rooted Like the Ash Trees: New England Indians and the Land. Ed. Richard G. Carlson. Naugatuck, Conn.: Eagle Wing, 1987. Print. Calloway, Colin G., and Frank W. Porter. The Abenaki: Indians of North America. N.p.: Chelsea House, 1989. Print. Charlebois, Liz. “Basket Making.” Message to Stephanie Gilkenson. 12 Apr. 2012. E-mail. Day, Gordon M. In Search of New England’s Native Past: Selected Essays by Gordon M. Day. Univ of Massachusetts Pr, 1999. Print. Goff, John. “<a href="http://www.wickedlocal.com/salem/news/lifestyle/columnists/x1162599896/John-Goff-Basking-in-baskets#axzz2IueSkZ38">Abenaki Basket-making</a>.” <a href="http://www.wickedlocal.com/salem">http://www.wickedlocal.com/salem</a>. Salem Gazette, n.d. Web. 19 Oct. 2012. Ramsdell, Jared. <a href="http://ramsdellphoto.photoshelter.com/gallery-image/Charlebois-Baskets/G0000y6SNrZb5Gm8/I0000m9y.5Slpk4E">Charlebois Baskets</a> – 1. 2012. Photograph. Charlebois Baskets. Jared Ramsdell Photography. Jared Ramsdell, 2012. Web. 8 Oct. 2012. Photo courtesy of <a href="http://ramsdellphoto.photoshelter.com/">Jared Ramsdell</a>. Creator An entity primarily responsible for making the resource Liz Charlebois Contributor An entity responsible for making contributions to the resource Jess Barrett, UNH Ryan MacKay, UNH Date A point or period of time associated with an event in the lifecycle of the resource n.d. Type The nature or genre of the resource Still Image Format The file format, physical medium, or dimensions of the resource jpeg Identifier An unambiguous reference to the resource within a given context DV-287 https://dawnlandvoices.org/collections/files/original/e00e96ed8fc7534d77cdfa0e027a5390.jpg 746cb491ba4b06c0d242ebbfb5dc1ade 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 Ash Pack Basket by Jesse Larocque Description An account of the resource Pictured: Pack Basket, Ash Splint, Abenaki <h4>Introduction</h4> The components of an Abenaki basket are not as simple as they appear to be. The amount of physical labor hiding behind even small baskets is immense, perhaps overwhelming for those not familiar with the process (Occaso). Among the multitude of patterns, shapes, and dyes, Brown Ash splints function as the backbone of many traditional Abenaki baskets (Bruchac). Because of the Ash tree’s vital role in the production of durable and beautiful baskets, the material must be treated as purely and sensibly as possible. Few remaining individuals are able to complete the total basket making process, from Ash pounding to basket weaving. One of these individuals, Vermont resident <a href="http://www.abenakibaskets.com/">Jesse Larocque</a>, has illuminated the process of traditional native basketmaking, especially for those who lack a background in the material production ever-present behind the decorative result (Larocque, Interview). He has made the process of his work accessible and understandable, revealing the high degree of physical labor that Ash pounding entails. His subtle knowledge of the Brown Ash and its characteristics makes Jesse’s remarks on Ash pounding and splitting extremely important– both to the process of basket making, and for the preservation of traditional technique (Larocque, Interview). Through examining the Ash pounding process and what the tree produces, one can make sense of the various bare components that end up in a specific basket. To understand the Ash tree is to understand the backbone of each basket. And to understand Jesse’s work is to understand the Brown Ash. <h4>The Ash Pounding and Harvesting</h4> The <a href="http://esp.cr.usgs.gov/data/little/fraxnigr.pdf">Brown Ash</a> (or Black Ash) is extremely common and abundant throughout the Northeastern United States. Still, the species’ abundance does not ensure its preservation and protection. Keeping with perhaps the most sustainable practice possible, Jesse requests the harvest of individual trees from various landowners, as to maintain the original density of nearby forests (Larocque, Interview). These trees are most commonly found in swamps, though variations in water supply will produce slightly different internal characteristics, from hue to hardness (Larocque, Interview). Once the tree is harvested, it must be cut into segments that ultimately determine the circumference of the basket (Larocque, Interview). During pounding, the log segment will start to delaminate and reveal stacked layers of wood. Jesse is able to select individual splints from specific layers of the Brown Ash as he hammers each growth ring (Larocque, Interview). The composition of each specific Ash tree is unique, and the subsequent result of pounding the tree yields splints with consistently different variations. These variations, in turn, dictate the strength, color, and final usage of specific splints. Jesse explained this sorting and matching in further detail during a recent interview: <blockquote>Age of tree, thickness of growth rings, dry ground or wet ground. White or brown Ash. Sometimes you’ll get five different shades of brown from the tree depending on where it grew. You have to grade the tree by color profile. The tree has to be graded for thickness. Splints must be graded for a specialized piece of the basket. Plan ahead and don’t get excited.</blockquote> After the splints are harvested and graded, the color and hardness of each splint will determine what sort of basket is created. Harder interior wood will make a more rugged basket (Larocque, Interview). Light and pliable outer wood will go on to form fancy, decorative components (Larocque, Interview). When, and only when this preparation has taken place can the basket be visualized and crafted. <h4>The Pack Basket</h4> Jesse is an extremely patient individual who is led by his work. He allows the basket making process to carry him in an organic and subjective manner from start to finish. His continuing skill outside of Ash pounding is especially evident in his pack basket. Because no two trees are ever alike, no two baskets are ever quite the same, and the pack basket is undoubtedly the clearest example of this dissimilarity. In fact, it is woven to fit the wearer: “I take the measurements for each person and build the basket around them” (Larocque, Interview). Each pack basket is roughly 20 inches tall and by no coincidence, one would find the same height upon measuring his or her own back. In this sense the product tells the story of the wearer and the craftsman. Furthermore, the pack basket is a reflection of Jesse’s skill for choosing appropriate material that will even outlive its ownership. These choices are evident in the pack’s construction: “The basket has a combination of continual weaves and regular stack weaves. The rim has a double lashing around the top. The entire basket uses thicker splints. It’s more durable that way” (Larocque, Interview). Because so many unpredictable factors enter Jesse’s approach, he must remain committed to his work, and prevent himself from doing more work than necessary. Even this excellent photograph does not offer a complete example of this basket’s true intricacy. When working with individually unique materials, frustration can easily arise out of the smallest problem. To create such masterpieces like the pack basket, Jesse streamlines his splint collection through the use of simple tools that, in essence, reduce the probability of a bad outcome. In an exercise that places equal emphasis on process and product, care and simplification are two of the most important factors in baskets that are indeed “made by hand.” The result of this work-six full days to be exact-is a soundly woven pack that gently fits the slope of each wearer’s back with uncanny precision (Larocque). The tack-sharp accuracy and beauty of Jesse’s pack basket only hints at his tireless dedication to an increasingly esoteric craft. <h4>A Cultural Legacy</h4> In Jesse’s work and in Abenaki basketry, even the most decorated products are often grounded in practicality. That is, the function of each basket always tends to dictate its basic form. The stories and methods that reside in these products are a display of cultural ingenuity, emotion, and traditional sensibility. The function of these baskets, from an artifactual standpoint, is extremely rational and use-driven. This basket (though some would say it is too beautiful to use), would last countless years in the wilderness when treated properly. This same idea fits in all other cases: Berry baskets are, by nature of their shape, perfect for holding berries. An eel trap encroaches on a perfectly sized hole for just the desired catch. Above all imaginable forms and uses, these baskets serve the amazingly larger purpose of explaining cultural subtleties: ideas and visions that simply can’t be communicated effectively through any other medium. They are physical illustrations of cultural traits that could not otherwise be explained. Therefore, each basket serves as a component of the Abenaki tradition and lifestyle. In continuing to <a href="http://www.youtube.com/watch?v=F71mCc7xAr0">pound ash</a> and weave baskets, Jesse perpetuates his culture through a medium that transcends language boundaries. The basket can be held, examined, even sent to distant regions in hopes that others will understand its history. The basket is alive, and its life will inspire a sustainable cultural attitude, as long as we are willing to listen for its story. <h4>Works Cited</h4> Larocque, Jesse. <a href="http://www.abenakibaskets.com/">“Abenaki Baskets by Jesse Larocque.”</a> Abenakibaskets.com Black Ash Baskets, Hand Made by Abenaki Indian Jesse Larocque. N.p., n.d. Web. 15 Oct. 2012. Larocque, Jesse. “Jesse Larocque: The Ash Pounding Process.” Telephone interview. 4 Oct. 2012. “<a href="http://vcnaa.com/native/content/view/1826/39/">The NH-VT Abenaki Basketmakers Alliance.</a>” Vermonters Concerned on Native American Affairs. N.p., 17 Jan. 2011. Web. 18 Oct. 2012. Occaso, Carla. “<a href="http://www.vermonter.com/northlandjournal/native-american-baskets.asp">Basket Maker Shares Traditional Native American Skills</a>.” Vermonter.com. Vermonter.com, n.d. Web. 15 Oct. 2012. <h4>Works Referenced</h4> Bruchac, Jesse Bowman., Joseph Alfred Elie. Joubert, and Jeanne A. Brink. L8dwaw8gan Wji Abaznodakaw8gan: The Language of Basket Making. Greenfield Center, NY: Bowman, 2010. Print. <h4>Additonal Resources</h4> The following videos are included as resources for those seeking additional illustration of the Ash pounding process. All videos courtesy of Jesse Larocque. Video 1: <a href="http://www.youtube.com/watch?v=F71mCc7xAr0">Preparing a Black Ash log segment for pounding.</a> Video 2: <a href="http://www.youtube.com/watch?v=I58hcMWnB_0">Pounding the Ash tree segment and preparing raw splints.</a> Video 3: <a href="http://www.youtube.com/watch?v=FFhVAP9L9a0">A close-up of splints delaminating as the Ash is pounded.</a> Creator An entity primarily responsible for making the resource Lacroque, Jesse Contributor An entity responsible for making contributions to the resource Parker Cavallaro, UNH Date A point or period of time associated with an event in the lifecycle of the resource n.d. Type The nature or genre of the resource Still Image Format The file format, physical medium, or dimensions of the resource jpeg Identifier An unambiguous reference to the resource within a given context DV-284