“…Native Americans in the Valley and elsewhere in New England are looking at the [Plymouth] 400th anniversary through a different lens. For them, Plymouth Colony was the opening chapter of a far grimmer story, one in which regional tribes would be stricken by European diseases such as smallpox, forced from their land, and finally decimated by the violence of King Philip’s War in 1675-1676. It’s a fraught memorial, much like 2019, which marked 400 years since the introduction of African slaves to North America.”
Read the full story in The Recorder.
Mali Obomsawin has hit this one out of the park. She brings these truths home to Ndakinna and holds them up clear, bright, and strong. All I can ask is “Read this through carefully, take it to heart, and share widely.” It is ALWAYS about the Land and the People, inseparable.
Why do so few Americans know about Indian Country? Because the government continues to fight Native nations for land. Because American patriotism would be compromised by a full picture of American history. Because there is no one to hold patriotic historians accountable for writing Native people out of history books. The legal and moral foundation of this country is fragile, and by erasing Native people from the public consciousness, the slippery topic of “whose land is whose land,” (and why and how?), can be sidestepped altogether.
Ignorance is an accessible popular tool: it doesn’t require citizens to take up arms, acknowledge or interact with the intended target, leave their comfort zones, or jeopardize their status. As a weapon, ignorance is cheap, deniable, and nearly impossible to trace. Finally, ignorance is passively consumed and passively reproduced, cinching Native invisibility.
Link to the complete article in Smithsonian Folklife.
Full article as pdf: This Land Is Whose Land
Yesterday, May 6, 2019, Vermont’s Governor Philip J. Scott signed S.68 “An act regarding Indigenous Peoples’ Day” into law, without prior notice. Although the opportunity of a ceremonial signing has been denied, the objective has been realized. We will be able to tell a more complete story going forward. Christopher Columbus is an incontrovertible part of that story, but he has come to represent the onslaught of colonization and destruction with (dis)respect to those who where already here. And are still here. And whose resilience and understanding is witness to the efficacy of their relationship to this land. This is cause for recognition and honoring.
Received today, via Rep. Brian Cina, from the staff of VT Governor Phil Scott:
From: Smith, Kendal <Kendal.Smith@vermont.gov>
Sent: Tuesday, May 7, 2019 10:31 AM
To: Smith, Kendal
Subject: Action taken by the Governor on bill – May 6, 2019
Good Morning All,
The Governor has informed the Senate that on the on the 6th day of May, 2019, he signed bills originating in the Senate of the following titles:
S.53 An act relating to determining the proportion of health care spending allocated to primary care
S.68 An act relating to Indigenous Peoples’ Day
S.89 An act relating to allowing reflective health benefit plans at all metal levels
The Governor has informed the House of Representatives that on the 6th day of May, 2019, he signed bills originating in the House of the following titles:
H.204 An act relating to miscellaneous provisions affecting navigators, Medicaid records, and the Department of Vermont Health Access
H.321 An act relating to aggravated murder for killing a firefighter or an emergency medical provider
Video links for ORCA Media/CCTV coverage of Committee hearings – testimony and debate – for S.68 of the 2019-2020 Session.
1. Senate Committee on Government Operations. S.68 – Indigenous People’s Day. Recorded February 28, 2019.
2. House Committee on General, Military, and Civil Affairs. S.68 Indigenous Peoples’ Day recorded April 10, 2019.
John Singleton Copley, William Brattle, oil on canvas, 128 x 102.5 cm (50 3/8 x 40 3/8 in.), 1756, Harvard Art Museums, Harvard University, Massachusetts. Image in public domain, via Wikipedia
From the Brattleboro Historical Society, posted March 30, 2019:
This Week in Brattleboro History. We are happy to release our 200th podcast episode. BAMS students interviewed local historian Rich Holschuh about his research into William Brattle, our town’s namesake. Rich explains how Brattleboro gained its unique name, and also shares insightful background information about early relations between the English and Native Americans. Click below to hear the story…
BHS Soundcloud Podcast here (listen).
Interview underway at BAMS with Amani and Priya. Photo by teacher Joe Rivers.
This afternoon (03.21.2019) S.68, “An act relating to Indigenous Peoples’ Day” passed with its third reading in the Senate chamber of the Vermont legislature. The bill will now move over to the House of Representatives for a similar consideration. Kchi wliwni – with great thanks to everyone who has been in support of this timely and worthy effort!
Dr. C.W. Grau area map, circa 1860 from Old Maps
Charles William Grau was a noted physician first at Brattleboro’s Wesselhoeft Water-Cure (1848), followed by the Lawrence Water-Cure (1853), and later in private practice. A key ingredient of his naturopathic treatment regimen was extensive outdoor exposure, in the form of walks, and drives. To encourage and facilitate the practice, he became a skilled cartographer, preparing detailed maps of nearby paths, roads, and scenic features for devotees.
On his large area map, there is a dotted line going north-south, connecting Western Avenue with Asylum Street, and intersecting the latter between the Retreat proper and the Retreat Farm. Just a trail or footpath at the time, this was to become today’s Cedar Street. Upon the area immediately south of the Farm and west of the Retreat is a two-word legend cryptically stating “Gypsy Grounds.” This is the land at the base of Harris Hill Ski Jump, still a cleared field surrounded by forest and relatively undisturbed except for the looming jump ramp.
While there were a number of Romanichal (an Anglo-Romani subgroup from the British Isles) in North America at the time – most of them deported here unwillingly – “gypsy” was a term applied generally to anyone with a perceived migratory lifestyle. Most of the better-known Eastern European Romani emigrated to the US later in the 1800’s, primarily to urban areas. In Vermont, sociologists agree that the term “gypsy” was often a reference to the indigenous Abenaki and their kin, some of whom adopted an intinerant peddler version of their annual subsistence cycles. Returning to their traditional homelands in family groups with horse-drawn wagons, they sold baskets and woodenware, worked as day laborers, offered herbal treatments, and hunted and gathered as had their ancestors in the self-same places.
Dr. Grau’s 1860 “Gypsy Grounds” was and is one of these places. There are a number of historical newspaper accounts of gypsy visitations to Brattleboro in the 19th century, focusing on several specific localities. The area around the Retreat Farm and Meadows is documented as a known pre-European-Contact settlement site. The developing onslaught of war and colonization made sustainable Abenaki continuance untenable, driving the people and their culture out of sight and often far away. But the descendants of those forced off the land remembered their ties to the homelands and would return as they were able, living on the fringes of the growing towns and conducting their own affairs in a radically-changed social landscape. And those descendants are still here in Vermont, reclaiming their stories and reaffirming their connections to the land, at the place called Wantastegok and now known as Brattleboro.