The town held its eighth-annual Abenaki and Indigenous Peoples Honoring Day on Saturday at Lyman Point Park, where an Abenaki canoeing village stood into the 18th century.
The day began early for Nate Pero. By the announced 11 a.m. start time, he had already grilled and cut 16 pounds of bison and moved on to cooking dozens of ears of corn. In years past, Pero got his meat from Vermont game wardens, sometimes coming away with a moose or bear that had been killed by a car or put down. “They haven’t given us any turkey yet,” he said. “I’d cook turkey.”
Pero is chief of the Koasek, an Abenaki band of some 300 members, most of whom live in Windsor and Orange Counties.
Read the full article by Gabe Brizon-Trezise in the Valley News.
After a year’s hiatus, Abenaki and Indigenous Peoples Day is returning to White River Junction. The celebration, hosted by the Hartford Historical Society, aims to honor Vermont’s earliest known residents who lived in the area well before Vermont, or the United States for that matter, was ever thought of. It will take place on Saturday from 11 a.m. to 5 p.m. at Lyman Point Park in White River Junction. Admission is free.
Among the attendees will be Jeanne Brink, whom Martha Knapp, director of the Hartford Historical Society Museum, described as “a respected elder,” of the Abenaki tribe. Brink also teaches the Abenaki language. “The language is really getting big now that the Abenaki are starting to come out and get recognized,” Knapp said. Brink also teaches basket-making, and three of her students, Emily, Megan and Valerie Boles, will be there with her to demonstrate their skills.
Read the full story by Liz Sauchelli in the Valley News.
Look in the mid-ground of this photo, taken at noon in mid-September above the shallows of the Kwanitekw/ Connecticut River at the confluence of Kitad8gan Sibo/Whetstone Brook. A squadron of suckers, kik8mkwak, maybe 50 or 60 of them, are all hovering there in the warming sun, facing west and waiting for the next big thing to wash down from the hills. The name “kik8mkwa” in Western Abenaki literally means “field or garden fish,” from their use in traditional planting as fertilizer, specifically kik8n = improved land or garden plus -akw = fish. White suckers will move upstream in May to spawn, traveling in great numbers from their usual haunts in lakes and rivers into the smaller tributary brooks and streams. Rather than using the more valuable anadromous shad, salmon, alewives, and herring for planting, the less desirable and easily procured suckers fit the bill quite well.
A story from Dr. Fred Wiseman illustrates the practice well: “Former Koasek Chief Nancy Millette says that when she was a child, she and her little friends went to the Connecticut River and its tributaries in the spring to catch the sucker fish that ran in huge schools so thick “that your could almost walk upon them.” She says the fish were not for eating, but for the gardens. This was a revelation to me, because I had known that the Abenaki word for sucker fish was “kikômkwa,” and the first syllable was hauntingly similar to “kikôn,” the Abenaki word for field. I had dismissed the connection, but after Chief Nancy’s information sunk in, I discovered from 18th-century Abenaki dictionaries that the word originally meant “the garden fish.” So linguistics from years ago explains an obscure cultural connection between spring fish runs and the gardens that were being prepared at the same time. Today, it is traditional to insert one or more fish or parts of fish “about the size of your open hand” 8 to 18 inches deep in the mound.”
Notes on a Lost Flute, Kerry Hardy, 2009.
Sun Dance Season: An Abenaki Summer, Fred Wiseman, 2015.