Here We Are: with Wendy O’Connell on BCTV

Here We Are” is a weekly half-hour talk show (interview/conversation) on Brattleboro Community Television,  conceived and hosted by Wendy O’Connell. Wendy interviewed me in early December and the show is now post-production and was released for airing and on Youtube on Dec. 31, 2018. Wliwni Wendy!

Askwa nd’aoldibna iodali – we are still here.

BCTV link here.

Youtube link here.

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Brattleboro Historical Society in the Reformer: Native American Past in Brattleboro

Indian Rock Wantastegok Larkin Mead

Sketch of “Indian Rock” at the mouth of the West River, by a young Larkin Mead, later a nationally-known sculptor.

The Brattleboro Historical Society has begun submitting a regular feature to the local Brattleboro Reformer daily. This week’s column takes a look at the misrepresentation of established Native presence in the state’s long-mythologized history books, and offers some corrections of perspective into the present. I was able to help contribute to this welcome piece by the Society.

Full article here, excerpt below:

In 1828 the Brattleboro publishing company of Holbrook and Fessenden produced “A History of Vermont: From Its First Settlement to the Present Time.” It was the first known Vermont History book used in Brattleboro schools.

When writing about the “native inhabitants,” author Francis Eastman wrote, “not a vestige of them now remains – gradually the encroachments of the whites have pushed them farther and farther on” to the west and north of the United States and Canada.

In many early histories of Vermont, Native Americans were hardly mentioned. A Vermont school book used from 1890 to 1925 starts this way, “Very few Indians lived in Vermont when white men first came here, though hunting parties and war parties often passed through, and sometimes a party would camp all summer in a good place.” You can see that early history books did not give Native Americans much claim to Vermont…

Green Mountain Mornings: The Winter Solstice and Connecting to Wantastegok

Episode 2 with Olga Peters on her Green Mountain Mornings show at Brattleboro’s WKVT radio (100.3 FM & 1490 AM). This is the second in a series of Sokoki Sojourn: Live on the air. We will explore Sokoki-inspired topics over a broad range of interests (mostly local, but occasionally further afield) including historical, linguistic, geographic, contemporary, political, cultural… (it’s all cultural…)

December 20, 2018: In Abenaki, the Winter Solstice is known as “Peboniwi t8ni kizos wazwasa” or “In winter when the sun returns to the same place.” Rich Holschuh shares the deeper meaning of these phrases. He also helps anchor the sense of place that is Brattleboro (Wantastegok).

Podcast here (thank you Olga!).

Decolonizing Thanksgiving: an American story Connects to Brattleboro, VT

An interview with Olga Peters on her Green Mountain Mornings show at Brattleboro’s WKVT radio. This is the first in what will become a series of Sokoki Sojourn: Live on the air. We will explore Sokoki-inspired topics over a broad range of interests (mostly local, but occasionally further afield) including historical, linguistic, geographic, contemporary, political, cultural… (it’s all cultural…)

November 15, 2018: Rich Holschuh shares his thoughts on Brattleboro’s connections to the story of the Pilgrims and “The First Thanksgiving.” He talks about the complexities of decolonization. Holschuh then shares the Abenaki word to express gratitude. Holschuh operates the blog Sokoki Sojourn.

Podcast here (thank you Olga!).

Green Mountain Mornings WKVT: Indigenous Peoples’ Day

olga peters green mountain mornings kris radder reformer

I was invited by Green Mountain Mornings host Olga Peters to join her for the show on Monday, Oct. 8, 2018, for a discussion of Indigenous Peoples’ Day. We had an enjoyable 20-minute conversation about the who, what, why, where, and “now what” aspects of this symbolic yet significant change of observance from Columbus Day to Indigenous Peoples’ Day.  A link to the podcast resulting from the airtime dialogue is here on SoundCloud.

Happy note: Our time ended with Olga asking me if I would be interested in putting together a regular monthly show devoted to a place-based indigenous perspective, with guests and a wide variety of Abenaki-centric topics. Of course I said “Yes!” Centering on n’siboal – our rivers – and Wantastegok, we will explore local history, linguistics, politics, relationship to place and all of our relations, ways of being in the world, traditional skills, arts, music – you name it… culture is complex.

Photo by Kristopher Radder of the Brattleboro Reformer.

Brattleboro, Native People, and the Story of Here

bowles map new england 1771

From the article by Harmony Birch in the Brattleboro Reformer, May 9, 2018:

[Alex] White Plume visited Vermont Hempicurean on Saturday to share stories about his fight with the Drug Enforcement Agency to grow hemp, and to talk about Oglala Lakota-U.S. relations… The saga with the DEA, White Plume said, relates directly to the genocide of native American peoples.

“On the East Coast here there’s no more natural Indians. They were wiped out because they have 511 years [of colonization].” Local Native Americans have had their cultures wiped out, White Plume said. “We’ve only had 200 years of contact so we’re still real,” he said of the Lakota. “Our language is real, our ceremonies are real. We’re still alive; we still remember.”

This, coming from a Lakota man, shows the extent and depth of the darkness surrounding the stories about “here”; and then, further, in the article, another perspective from mainstream society:

Common Sense director Kurt Daims…wants to raise $1 million to distribute among local Native American groups. Brattleboro Common Sense has an anonymous council working out how the organization can move forward with the project. “There are four parts,” Daims said. “Money, a committee on determining certification, an education component requiring education about the American genocides in high school, and [possibly] considering a new form of currency to be used on reservations.”

None of the components are written in stone, Daims said. When approaching people to join the council, Daims said he wanted to include diverse voices. He wasn’t aware of committee members’ ancestry before asking them to join the council, but many of the people he approached happened to be of Abenaki descent, he said. “People say [of the Abenaki] ‘we’re here but you just don’t see them,'” he said. Still, Daims said he doesn’t think all Native Americans will be in favor of reparations. Daims said he spoke to one local Abenaki leader who said he didn’t think people were ready for reparations…

*****

My perspective on this (I believe I may be the person to whom Kurt Daims refers) aligns with that of Native author Tommy Orange, as quoted in this recent NY Times article about his new novel, “There There.” “…Tommy Orange’s polyphonic debut novel, takes its title from Gertrude Stein’s cutting line about Oakland, Calif: “There is no there there.” …For native people, Mr. Orange writes, cities and towns themselves represent the absence of a homeland — a lost world of “buried ancestral land, glass and concrete and wire and steel, un-returnable covered memory. There is no there there.”

And, then, at the end of the review, the explanatory words with which I concur:

“Mr. Orange struggled for several years with the structure, puzzling over how the characters’ lives fit together, and discarded hundreds of pages and entire chapters delving into different characters’ family histories. Eventually, he settled on an unconventional form: The novel opens with a series of brief and jarring vignettes revealing the violence and genocide that indigenous people have endured, and how it has been sanitized over the centuries.

Mr. Orange said he felt like he couldn’t move the story forward without first going back. “As native writers, there’s a certain feeling that you have to set the record straight before you even begin,” he said. “It’s been told wrong, and not told, so often.”

This is why we are not ready for suggestions for reparations. It’s not that simple, it’s not appropriate. The story is not yet told, much less heard. I spoke briefly with Alex White Plume while he was here, greeting him and assuring him he was welcome in these homelands, but his remarks to the Reformer reporter demonstrate that even our fellow indigenous people do not clearly understand the situation here. It will be hard, it will take awhile. The stories are only now beginning to be told. There is much to learn. The past is with us and creates the present. We cannot know where we are going until we understand the places we have been. We are the dreams of the ancestors, and we ourselves are dreaming the next generations into being. We must acknowledge first, accept, and allow. Only then will we know the way.