One cannot care about that of which you are ignorant.
Charity begins at home.
Education, awareness, understanding. #respect#indigenous
State officials saw in the Vilas Bridge and nearby petroglyphs an opportunity to try out their latest gadget.
“LiDAR,” Vermont State Archaeologist Jess Robinson said, referring to a terrestrial Light Detection and Ranging unit, “creates very detailed three-dimensional models. This is becoming very popular in archeology as a form of virtual curation; to preserve things in three dimensions and in real space and be able to broadcast them when the actual artifacts or, in this case, the petroglyphs are not available to people.”
Last Thursday, the Vermont Division for Historic Preservation and the Agency of Transportation tested out the equipment specifically purchased for documenting the Vilas Bridge. One of the officials had suggested scanning the petroglyphs to get “a very detailed record of them at this point of time,” said Robinson.
Two Native American tribes want a say in the cleanup of the closed Vermont Yankee nuclear power plant and the future use of the land in an area that was once the site of settlements and fishing grounds for the groups’ ancestors.
Eva McKend of Burlington’s WCAX Channel 3 News spoke with Vermont State Archaeologist Jess Robinson about the significance of petroglyph sites in Vermont, and specifically the fledgling effort to conserve those at Wantestegok – the West River in Brattleboro. Click on the first link for the video interview.
I was asked by someone recently what is it that makes the Kwenitekw, n’sibo, our river, sacred. Is it the traditional fishing places? Is it the burials of the ancestors? What follows is my reply:
Thank you for asking; these are understandings that are foundational and go below the surface of things. I hope we have a chance to speak together again some day, for it is simpler to express these things in person. But I will share a few things:
It is important to remember that words have power and they derive from our worldview, which is expressed in the cultural tool we call language. There are many languages, and many ways of seeing the world. They differ dramatically, and the use of a word, or concept, can mean very different things to different people. Thus, “sacred.” When speaking of Abenaki cultural concepts, one cannot look at it through a Western religious lens. The dictionary definitions that fit “sacred” best are (from Merriam-Webster): 1) entitled to reverence and respect and 2) highly valued and important, as in “a sacred responsibility.” It is not a religious designation, but rather a spiritual recognition.
So, with regard to your questions of the river’s significance regarding fishing locations or burial grounds, the answer is yes, all of that, and much more. The reason being that we are all related, all equally significant, and part of the same great circle of Creation. Time does not exist in a linear sense, but is a continuum, constantly changing but all part of the same. Thus, we as human beings (in common with, say, plant beings, fish beings, stone beings, wind beings) have a ongoing responsibility to honor these relationships. We cannot act to harm the River, as it is as deserving of respect as anyone else, and in fact, we derive our very life from it – it would be very shortsighted to do otherwise..
As indigenous people (defined as the original people of a distinct place), we so identify with our homelands that we see ourselves as part of it, inseparable and continuous. For example, when an Abenaki person identifies him- or herself, they would not say “My name is so-and-so and I live in Brattleboro.” They would state “… I am Brattleboro.” Consequently, one’s attitudes and actions toward the River, are as unto one’s very self and one’s family, because it is exactly that. We (most of us!) consider human life to be sacred. So is the river.
You have heard the expression, especially this past year with the action at Standing Rock, that “Water Is Life.” This plays out clearly in the Abenaki language, which by nature embodies its cultural worldview. Let me explain that, in a Native sense, the well-known term “medicine” means anything that promotes or sustains health and vitality – this makes complete sense, but in our Western way of thinking it has been separated and limited into a drug that addresses (often only symptomatically) sickness. It has got the relationship backwards and misses most of the bigger picture of the interconnectedness of life. The word for water in Abenaki is “nebi”; the word for medicine in Abenaki is “nebizon.” So, you can see, that water is at the heart of life. The River is our great provider, for which we can only be grateful.
To learn that burials are often at the edge of the River is no coincidence. I don’t think I even need to explain that one! It is a place where strong connections have always been made, and where they can be accessed over and over. We go there to pay our respects to our ancestors, to say thank you to the water, and to pray for the same blessings for the generations to come. It is our “church.” There are certainly other places that are important as well, but the River is at the heart of them all. It unifies and connects – think in terms of a watershed – a flowing cradle, a web, an endless cycle enveloping the people.
A key state agency has signed off on the sale of 13 hydroelectric stations to a Boston company. The Vermont Department of Public Service – whose job is to represent the public interest in energy matters – has approved a deal pledging to support Great River Hydro’s proposed purchase of TransCanada’s dams on the Connecticut and Deerfield rivers.
Jim Porter, director of the department’s Public Advocacy Division, said the agreement came after a thorough review of the sale and after negotiation with Great River. “We did conclude the sale facilitated the general good of the state,” Porter said. “The sale will not affect Vermont jobs, and Great River Hydro demonstrated it is capable of managing these assets.”
After about two years of work by local residents and the Gill Historical Commission, the fate of a possible National Historic District in the Riverside area of town is in the hands of the state. The commission, with support from town government and area residents, recently submitted its nomination to the state Historical Commission. If the state panel approves, the nomination advances to the National Park Service in Washington, D.C., for final approval.
Town officials held a public hearing about a historic district in conjunction with the state Historical Society on Tuesday night at the Riverside Municipal Building.
The district encompass much of the Riverside neighborhood, with Riverview Drive, Oak Street, Walnut Street, Myrtle Street, Pine Street and Grove Street included within the boundaries as well as some properties on the other side of French King Highway.
This area at the southern edge of Sokwakik is highly significant for Native heritage and among other things is a subject of the ongoing Falls Fight Battlefield Study Grant. This incredibly productive fishing location drew indigenous people from many different communities for thousands of years. Here and nearby, they would harvest and process the anadromous fish that paused to surmount the falls of Peskeompskut, traded and celebrated, met and married, and shared the Kwanitekw’s gifts in peace. This place still has great power and strong spirit, despite the ravages of industrial exploitation and the ongoing genocidal mindset of settler colonialism. Any action to recognize and support this reality is a welcome beginning.
On February 10, 1763, the “French and Indian War” officially ended with the Treaty of Paris, giving the British victors license to continue their mission to destroy Native culture and displace the People from their homelands.
In 1754, before the creation of the United States of America, the British declared war against the French, pitting the countries against each other in a battle that began with the Ohio Valley, which the French had already claimed.
Tribes allied with the French hoped to keep British expansion at bay. The French had caused less strife than the British, who were bringing their wives and families to settle while the French were intermarrying with Native women (editor’s note: oversimplified, but a telling difference).
With 1.5 million British settlers along the eastern coast from Nova Scotia to Georgia and only about 75,000 French in North America, it was critical for the French to rely on their strong alliances with Natives across Canada, who were willing to support the efforts against further British colonization.
The full onslaught of colonialism in Vermont started right here in Windham (Cumberland) County, immediately following the cessation of hostilities. Fort Dummer, within the borders of what is now known as Brattleboro, was the northern frontier outpost protecting the British settlements southward down the Kwanitekw. Once the perceived danger of the allied French/Native forces was over, the floodgates were opened to settlers who swarmed in by the hundreds to usurp the fertile river bottoms and surge up into the hills. This is ground zero. Brattleboro, Guilford, and other southeasternmost county towns were among the most populous settlements in the territory (then contested by New York and New Hampshire) for several decades.