The results of a momentous 2-year research project into the implications of Indigenous Land appropriation and redistribution through the Morrill Act of 1862, documented in a series of articles in High Country News that began March 30, 2020.
“…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.”
David Brule, president of the Nolumbeka Project, based in Greenfield, speaks about a series focusing on Native Americans in the Valley. The series, which will consist of about a dozen events, is in part a response to this year’s Plymouth 400 observance, which is more focused on white settlers and the 1620 Plymouth Rock landing by the Pilgrims.
In this production, S8gm8 Roger Longtoe Sheehan speaks about the Abenaki relationship with the land and rivers of Ndakinna, and how these interactions take place within their worldview. The interview took place in June, 2018 at the Abenaki Heritage Weekend annual event at Lake Champlain Maritime Museum. By request of Vera Longtoe Sheehan, a co-producer of the film, I contributed some still photography from Kchi Pontekw/Bellows Falls, VT for the video.
DUMMERSTON [VT] — Jess Robinson, PhD, state archaeologist for the Vermont State Division for Historic Preservation, will present a follow-up to his 2017 presentation on Vermont’s pre-contact past. This year he will be focusing on the woodland and early contact periods, ca. 3,000 – 300 years ago. The presentation will be held from 7 to 8:30 p.m. on Tuesday, Oct. 23,  at the Dummerston Grange, 1008 East-West Road. Robinson will answer questions following the presentation.
This free event is being sponsored by the Dummerston Conservation Commission and the Dummerston Historical Society. Refreshments will be served. Donations are appreciated. For information and directions contact 802-257-00012, email@example.com.
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.
The film’s storyline is fragmentary, its focal point like a crack in a wall.
A young girl, chin tipped up to the microphone, fingers toying with a bead necklace, attempts to tell a room full of congressmen about the abuse her brother endured, but she chokes on an enormous sob and can’t go on. In a black-and-white photo of American Indian children at a boarding school, identical in their close-cropped and bobbed haircuts and plain clothing, the number of children grows larger and larger as the camera zooms out, and then, a moment later, the image becomes just one of many pinpoints on a map of the United States. A woman tells of having her mouth washed out with soap for speaking Penobscot and abruptly stops. The screen goes black.
Throughout the new documentary Dawnland, screening Oct. 19 in Dartmouth College’s Loew Auditorium, a sense of incompleteness, of halted revelations and impenetrable grief, pervades. As it explores a dark and largely overlooked aspect of American life, the film opens just a tiny fissure, grants only the smallest suggestion of healing.
Biddeford Historical Society and Biddeford Pool Historical Society are co-hosting a weekend of events illuminating life in the 17th century colonial Province of Maine. Events are free, but donations are accepted/
“How the Saco River Got its Name: Wabanaki Place Names in Context,” will be held at 7 p.m. Friday, Aug. 24 at First Parish Meetinghouse, corner of Pool and Meetinghouse roads in Biddeford. Joe Hall, professor at Bates College, will present the program.
Plenty of people know that many placenames in Maine, such as “Saco,” come from Wabanakis, the indigenous group of this region. A few people might know what some of these words mean, such as that “Saco” means “a river outlet.” But what did it mean for Wabanakis to use these words and not others in their conversations with English colonists? In exploring that question, participants can see how Wabanaki place names tell us not only something about English-Wabanaki relations in the 1600s, but also how Wabanakis continue to have a presence in Maine in the centuries since.
Hall teaches colonial, American Indian and environmental history. He is researching the history of Wabanakis, Maine’s indigenous peoples, and is particularly interested in the ways that Wabanakis continued to cultivate ties to their homeland even as colonial peoples sought to dispossess them of it. In his lecture he will speak about the ways that Wabanaki place names offer some clues not only to how Wabanakis inhabited their homelands before colonists’ arrival, but also how they continued to inhabit those lands in the midst of colonization.