The story of King Philip’s War, which ended  years ago, may be central to the history of this place, marked in locations like King Philip’s Hill in Northfield, the Bloody Brook Battle monument in Deerfield, and even King Philip restaurant in Phillipston. The three-year armed conflict is largely blamed on attacks on colonial settlers by Wampanoags and other native “savages.”
But a book released this week by Amherst College associate professor Lisa Brooks, an Abenaki, depicts the prolonged war on a dozen settlements throughout much of the region as more complex. And it’s seen as the result of mistaken assumptions English settlers made about the native tribes.
What’s more, Lisa Brooks’ “Our Beloved Kin” (Yale University Press) is based on written letters and other materials written by those Indians, who are largely assumed to have been illiterate. And the creative, readable telling by this associate professor of English and American studies she describes as a relevant and timely interpretation, suggesting the plight of refugees and racial profiling.
Her history, which traces the interwoven paths of three characters — Wampanoag leader Weetamoo, who as a woman is less known than Metacomet (aka King Philip); James Printer, the persecuted Christian Nipmuc; and Mary Rowlandson, the Puritan woman whose own account of her capture in Lancaster is recast in this deeper interpretation.
Read the full review by Richie Davis in the Greenfield Recorder.
Alex Stradling and Mike Smith had an idea to raise community involvement in Bellows Falls.
The two run the local television station, Falls Area Community TV, Stradling as the stations executive director and Smith as the board’s president. FACT TV teaches young and old alike how to work in the broadcast industry. The station also films local town events like Select Board meetings. Lately, however, the station has been branching out into entertainment-based shows. From religion talk shows to news, to shows examining horror, FACT TV is expanding its brand.
In November, the station debuted a fictional series. “Strange Events at the Vilas Bridge,” is a roughly 49-minute show that feels like a small movie. Only the first episode has been produced and aired, but Stradling hopes to film the next episode in spring.
Stradling said the station worked together to pair experienced actors and crews with beginners.
The first episode stars four teenagers who work together to uncover the Vilas Bridge’s supernatural past. The episode has teenagers and adults working all aspects of the production.
Read the article by Harmony Birch in the Brattleboro Reformer.
Thoughts: This is rather disquieting… a new pilot production at Bellows Falls’ FACT TV brings Abenaki mystical mish-mash into the plot of its local supernatural suspense drama. I have doubts about the helpfulness of this approach… At 35 minutes in, the dialogue is pretty bizarre.
More than 100 submissions have been received about a new mascot for Turners Falls High School as the Gill-Montague Regional School District moves toward a decision on a replacement for the Indian.
The task force gathering mascot suggestions is still accepting nominations, which so far have ranged from the old Indian logo to elementary school submissions like “coyotes” or “blueberries’’ — which drew a chuckle from school committee members who heard an update this week.
Many people in the community opposed dropping the Indian mascot after some Montague and Gill residents called for a change in late May 2016, arguing the mascot was racist. After a number of discussions and forums, the school board voted to remove the Indian in February 2017, and reaffirmed the decision following a nonbinding referendum in May 2017 that supported restoring the Indian.
Read the full update article by Christie Wisniewski at the Greenfield Recorder.
January 4, 2018 – On Tuesday, the 5 Ojibwe bands intervening in Minnesota’s Line 3 case joined forces on an assertive legal action for the first time in this 4+ year battle. They filed an appeal of the Public Utilities Commission’s (PUC) recent decision to exclude the cultural resources survey from the Environmental Impact Statement (EIS). Their legal brief meticulously documents the State’s consistent disregard for tribal rights and tribal concerns throughout this process, and profound failure to assess impacts to historic and cultural properties and treaty-protected resources. The tribes asked the PUC to halt the process until a full survey of cultural resources is completed for the entire corridor and all alternative routes, with that data included in the EIS so that it can inform the PUC’s permit decisions.
“The state’s historic properties work on the Line 3 Replacement project to date has been so inadequate that it could be used as a ‘what not to do’ example in future guidance.”
– Joint Tribal Petition (Fond du Lac, Mille Lacs, Leech Lake, Red Lake, and White Earth Bands of Chippewa), 1/2/18
In early December, the PUC declared the Final Environmental Impact Statement (FEIS) for Line 3 “inadequate” and asked the Department of Commerce to put some bandaids on it. One of those bandaids is a single sentence stating that if permits are granted, construction cannot begin until an ongoing survey of tribal cultural resources along a portion of the proposed route is complete. The Fond du Lac Band of Lake Superior Chippewa (FDL), with support from all the other tribal, environmental, and landowner intervenors, argued assertively that the EIS should not be finalized until the survey is complete and the data analyzed and included in the EIS. They also cautioned the State of Minnesota, with great passion, against repeating the profound cultural disrespect shown in the MN Department of Transportation’s archaeological debacle on the Fond du Lac Reservation last summer.
But the PUC decided that the survey data does not need to be included in the EIS, or even included in the public record before the PUC makes its decision about Line 3 permits! They simply want it complete before construction begins. This means they think the existence and locations of cultural resources are irrelevant to their decisions about whether or not to permit the pipeline, or which route to choose. The tribes are asking the PUC to show some respect, acknowledge the importance of our sacred places, and follow the law.
Read the full article from Stop Line 3/Honor the Earth.
…how could the timing of two new Yale University Press books by local scholars examining King Philip’s War be better? Both books are scheduled for a Jan. 9 release. One, by Amherst College historian Lisa Brooks — who may be familiar to readers for her previously authored “The Common Pot: The Recovery of Native Space in the Northeast (2008)” — is titled “Our Beloved Kin: A New History of King Philip’s War.” The other, by Mount Holyoke College historian Christine M. Delucia, is titled “Memory Lands: King Philips War and the Place of Violence in the Northeast.”
Both authors write from the authority of their own Native American lens, as both share Wabanaki roots and understand what West Coast poet Gary Snyder calls “The Old Ways” — a belief system under which all animate and inanimate objects are beings with palpable spirits. That includes lakes and ponds and streams, mountains and swamps and high, lonesome glacial-erratic boulders, beavers and bears and deer, insects and worms and underworld serpents with ominous rattling tails. Viewing the world through such a holistic lens, buttressed by deep oral history recited in song, dance and ritual performance around warm winter fires, puts a different spin on life, one that conflicts in a major way with the Christian way Europeans transported with them to the New World. It is this world-view that backbones Brooks’ and Delucia’s refreshing narrative and challenges conventional, accepted conclusions about KPW.
Both of these fresh, New-Age female scholars refuse to buy the tired documentary evidence supplied by the likes of old-standby colonial clergymen William Hubbard and Increase Mather, entrepreneur John Pynchon, or Narragansett-country colonial land-grab military officer Benjamin Church. The recorded histories from these primary sources are, in Brooks’ and Delucia’s opinion, those of conquerors publishing second-hand accounts that are, at the very least, biased if not totally invalid. Of course, these two young scholars are not the first veritable historians to challenge the long-accepted, often-repeated norms of KPW history. They’re just taking similar positions to previous chroniclers like Francis Jennings, Howard Zinn, Jill Lapore and others pejoratively called “revisionary historians” by more conventional colleagues and critics.
Read the review by Gary Sanderson in The Greenfield Recorder.
Maine Secretary of State Matthew Dunlap is announcing the winning entries in the 2017 Maine Native American History and Culture Essay Contest today, and congratulates all of the participating students on their accomplishments.
“The goal of this contest is to give students an outlet to show what they’ve learned about the rich history of the Wabanaki peoples of Maine,” said Secretary Dunlap. “We are thankful to the teachers who share this opportunity with their students, and hopeful that our participants will continue to build upon the knowledge they have gained through their Maine Native American history studies.”
Open to students statewide, the annual contest requires participants to explore at least one aspect of Maine Native American history and to write an essay describing what they have learned.
This year’s top contestant in the high school division is Ella Raymond, a freshman at Casco Bay High School in Portland, for her essay titled, “Authenticity, Equity, and Connectedness in Wabanaki Communities.”
At the middle school level, top honors go to Saber Hanington, a seventh-grade student at Windsor Elementary School, for his entry, “Farming of the Dawnsmen.” Second-place is awarded to Collin Joyce, a seventh-grade student at Scarborough Middle School, for his untitled essay depicting Native American resourcefulness.
Secretary Dunlap invites the first-place essayists in each category to be his guests for a day in Augusta. Students will tour the State House complex, including the Maine State Archives, where they will be able to view Maine’s original treaties with native peoples and original field books of early Maine land surveyors.
Maine law Title 20-A s4706 at http://www.mainelegislature.org/legis/statutes/20-A/title20-Asec4706.html requires schools to teach Maine Native American history. This contest provides Maine students with a unique opportunity to share what they have learned in their studies. The public can view the essays online at http://www.maine.gov/sos/kids/nativeamerican/winners.htm . To learn more about this contest and other student programs offered by the Office of the Secretary of State, visit http://www.maine.gov/sos/kids/index.htm .
In this provocative new book, Margaret M. Bruchac, an Indigenous anthropologist, turns the word savage on its head. Savage Kin explores the nature of the relationships between Indigenous informants such as Gladys Tantaquidgeon (Mohegan), Jesse Cornplanter (Seneca), and George Hunt (Tlingit), and early twentieth-century anthropological collectors such as Frank Speck, Arthur C. Parker, William N. Fenton, and Franz Boas.
This book reconceptualizes the intimate details of encounters with Native interlocutors who by turns inspired, facilitated, and resisted the anthropological enterprise. Like other texts focused on this era, Savage Kin features some of the elite white men credited with salvaging material that might otherwise have been lost. Unlike other texts, this book highlights the intellectual contributions and cultural strategies of unsung Indigenous informants without whom this research could never have taken place.
These bicultural partnerships transgressed social divides and blurred the roles of anthropologist/informant, relative/stranger, and collector/collected. Yet these stories were obscured by collecting practices that separated people from objects, objects from communities, and communities from stories. Bruchac’s decolonizing efforts include “reverse ethnography”—painstakingly tracking seemingly unidentifiable objects, misconstrued social relations, unpublished correspondence, and unattributed field notes—to recover this evidence. Those early encounters generated foundational knowledges that still affect Indigenous communities today.
This book also contains unexpected narratives of human and other-than-human encounters—brilliant discoveries, lessons from ancestral spirits, prophetic warnings, powerful gifts, and personal tragedies—that Native and non-Native readers alike will find deeply moving.
Coming out in January 2018. Pre-order here!