The junior high school was abuzz with more than just typical Friday excitement May 11, when seventh-graders broke away from their standard classroom routine for a special reason. The afternoon marked the school’s first-ever Wabanaki Cultural Day, and allowed the students to try their hands at traditional native crafts and activities.
Teachers also got a break from their usual classes, as experts in each area of instruction from the Penobscot and Passamaquoddy tribes led the activities.
Social studies teacher Carla Shaw, one of the organizers of the event, said it was made possible by a $2,500 grant from the Brunswick Community Education Foundation. Shaw and talent development teacher Sharon McCormack applied for the funding. Maine schools are mandated to teach about Wabanaki culture, but Shaw said “there’s not a lot of resources out there,” aside from some pages in the social studies textbook.
Read the article by Elizabeth Clemente in The Forecaster.
Photo by The Forecaster also.
A discussion with Lisa Brooks, PhD, “Our Beloved Kin”, and Christine Delucia, PhD, “Memory Lands”.
A press release, just issued:
Mayor Miro Weinberger and Chief Don Stevens from the Nulhegan Band of the Coosuk – Abenaki Nation today announced that the City of Burlington and Vermont Abenaki Alliance (made up of the four Abenaki Tribes recognized by the State of Vermont) have agreed to explore several projects to promote awareness of Abenaki history and culture. This announcement is the result of conversations between the City and Chief Stevens that arose during the discussion of the Church Street “Everyone Loves a Parade” mural. In lieu of participating in the Mural Task Force to determine the future of the mural, Chief Stevens and the Abenaki Alliance have chosen to pursue other projects, which will include an annual summer event on Church Street and may include a display of cultural artifacts at the Burlington International Airport, among other potential projects. These projects will build on Burlington’s previous work with Abenaki communities to create the Chief Grey Lock statue in Battery Park and the City Council’s acknowledgment and support of recognition of the Abenaki Nation in September of 1995.
“Abenaki Tribes have a long history within the State of Vermont and with the City of Burlington,” said Chief Don Stevens. “As leaders within our Abenaki communities, the Chiefs have decided not to participate in the ‘Everyone Loves a Parade’ Mural Task Force, but to find other positive avenues to promote our culture within the City. We look forward to collaborating with the City on projects that will increase local and international awareness of Abenaki history and culture. Finally, if the mural is to be changed or altered, we do feel that the Native person depicted on the mural should accurately and historically represent Abenaki people from this region.”
“I appreciated Chief Don Stevens’ input as we have been working through the community challenges related to the ‘Everyone Loves a Parade’ mural,” said Mayor Miro Weinberger. “The City welcomes the opportunity to continue to work with the Abenaki Alliance to find ways of properly recognizing the role of the Abenaki in the history and future of this region.”
Please note that this communication and any response to it will be maintained as a public record and may be subject to disclosure under the Vermont Public Records Act.
Link here to posting at VT Business Magazine.
An intriguing examination by
Abstract: Conservation discourses tend to portray invasive species as biological entities temporally connected to colonial timelines, using terms such as “alien”, “colonizing”, “colonial”, and “native”. This focus on a colonial timeline emerges from scientific publications within conservation biology and invasion ecology and is enacted through invasive species management by state and NGO actors. Colonialism is influential for indigenous nations in myriad ways, but in what ways do indigenous understandings of invasive species engage with colonialism? We conducted ethnographic research with indigenous Anishnaabe communities to learn about the ways Anishnaabe people conceptualize invasive species as a phenomenon in the world and were gifted with three primary insights. First, Anishnaabe regard plants, like all beings, as persons that assemble into nations more so than “species”. The arrival of new plant nations is viewed by some Anishnaabe as a natural form of migration. The second insight highlights the importance of actively discovering the purpose of new species, sometimes with the assistance of animal teachers. Lastly, while Anishnaabe describe invasive species as phenomenologically entangled with colonialism, the multiple ways Anishnaabe people think about invasive species provide alternatives to native–non-native binaries that dominate much of the scientific discourse.
Link to original posting.
Quote I came across tonight:
“Ohio was the only state to house four separate facilities of the national nuclear fuels and weapons complex, each one of them built in proximity to an ancient Indian earthwork.”
It is no accident that VT Yankee sits where it is, on the Great Bend of the Kwenitekw in Sokwakik. But it is a painful reality. Exploitation of the sacred places, the places where “it all comes together” is a hallmark of Western society. It is all here yet, the land, the water, the sky, the ancestors, all of our relations, though perhaps much diminished, and with great hurt and troubling, disturbing dreams.
“Go and set the world on fire,” was St. Ignatius of Loyola’s famous call to the Jesuits to preach the gospel to the far corners of the world. Fr. Sebastian Rasle followed the call of his order’s founder and left France in 1689 to give his life to caring for the souls of native Americans. This he did for 30 years in a small mission village amidst the Abenaki people far up the Kennebec River. The village was called Narantsouack (i.e. Norridgewock.)
But this peaceful mission was not to last. In those few decades, Fr. Rasle’s little village got caught in a blaze of controversy that ended in the mission being burned by a Massachusetts militia and its pastor being shot. Joseph Moreshead, a seminarian for the Roman Catholic diocese of Portland, will discuss the origins of this conflict between Fr. Rasle, the New England colonists, and the Abenaki people and how competing interests among the three parties led to such a tragic end.
Joseph Moreshead is a native of South Portland, and a current student at the Catholic University of America, studying to be a Catholic priest in Maine. A graduate of Cheverus High School and Fordham University, Moreshead was educated for eight years by Jesuits like Fr. Rasle. After extensive research on the Jesuit Relations, he led a pilgrimage to Fr. Rasle’s grave last August. He holds a bachelor of arts in philosophy and classical language.But this peaceful mission was not to last. In those few decades, Fr. Rasle’s little village got caught in a blaze of controversy that ended in the mission being burned by a Massachusetts militia and its pastor being shot. Joseph Moreshead, a seminarian for the Roman Catholic diocese of Portland, will discuss the origins of this conflict between Fr. Rasle, the New England colonists, and the Abenaki people and how competing interests among the three parties led to such a tragic end.
The Kennebec Historical Society’s May Presentation is free to the public (donations gladly accepted) and will take place on Wednesday, May 16, at 6:30 p.m., at St. Mary’s Church located at 41 Western Avenue in Augusta.
Link to original article in The Town Line.