Nokahigas: Hoer Moon

nokahigas abenaki hoer moon

The sixth moon of the Abenaki lunar calendar is the Hoer Moon, following the planting moon (fifth moon) of Kikas, the Field Maker Moon. This is the time when the new sprouts of the year’s planting appreciate some nurturing care, in the competition of their warming rush toward the sun. The month began in this sun cycle with the new moon on June 3, 2019, and we are nigh on to the full moon which shines tomorrow, June 17th, and gives the name.

The word derives from two roots: noka- meaning “to soften” as in hoeing the earth, and -higas, a combination of “one who” and “moon”. Another name for this moon is the Strawberry Moon, in appreciation for the delicious earthly gift of the season: it is called Mskikoikas, after the Abenaki name for the strawberry itself, mskikoimens, “the little grass berry.”

And so we enter into Niben, the bountiful season of summer…

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This Land Is Whose Land? Indian Country and the Shortcomings of Settler Protest

abenaki-land-protest-sign

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

Nebi, Abenaki Ways of Knowing Water

A just-released short film by Vince Franke of Peregrine Productions, LLC, created to support the watershed education programs of Lake Champlain Sea Grant, UVM Extension, the Rubenstein School of Environment and Natural Resources, and to help preserve these stories for the Abenaki and others. Funding was provided by NOAA, Sea Grant, and an anonymous donor.

Centering on Bitawbagw/Lake Champlain and then water in general, the film is a series of interviews with people in the Native community expressing their understanding of  being in relationship with life-giving water. Each story teller provides their own unique interpretation; I was honored to participate in this group effort with Chief Don Stevens, Chief Roger Longtoe Sheehan, Chief Eugene Rich, Melody Brook, Lucy Cannon Neel, Cody Hemenway, Morgan Lamphere, Bea Nelson, Fred Wiseman, and Kerry Wood.

#WaterIsLife

Direct link to Vimeo here.

Testimony for VT S.68, An Act Regarding Indigenous Peoples’ Day

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.

 

Elnu Abenaki S8gm8 Roger Longtoe Sheehan on Sacred Sites in Vermont

From the YouTube channel of the “Year of Indigenous Peoples of the AmericasCultural Initiative, a program of SUNY Empire State College. For this new virtual residency curriculum, a series of videos has been created with indigenous culture keepers sharing various aspects of their people’s understandings.

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.

Three Little Indian Sisters

watso sisters blodgetts landing nh

The daughters of Louis Watso and Katherine Tahamont. The Watso family kept a shop on the shores of New Hampshire’s Lake Sunapee following the turn of the last century.

From the Ne-Do-Ba website:

Louis Watso was born about 1874 and descends from an Abenaki War Chief. He married Katherine Tahamont on 20-Jan-1893. Katherine was born 5-Jan-1878 at Odanak or upstate NY. Louis died in 1959 and Katherine died 18-May-1943. Both are buried in Claremont NH, where they spent much of their lives. This couple had three daughters that grew to adulthood;

  • Jessie born 25-Feb-1897 at Odanak, married Mr. Barton
  • Eva born 7-Jun-1899 at Odanak, married Mr. Perry
  • Mable born about 1900, Married Mr. Turner

The Watso family continues, the Abenaki continue. #respect

W8kwses in Nd’akinna

red fox w8kwses winter

In the interests of sharing some of the insightful conversations happening here and there… A discussion of the Abenaki names for “fox” and its variants on the Western Abenaki Facebook page this past week (02.09.2019) led to a discovery about its original and expansionist range. I would like to archive that dialogue here.

How would you conjunct “red fox” as a person’s name aln8baiwi? I was thinking mkuigow8kwses
Mkuiw8kwses
Mkuigiw8kwses

Eric Brier Mkwiôkwses. For a name: Liwizo mkwiôkwses or ni wizwôgan mkwiôkwses or however to indicate it’s a name. So either liwizi- “to be called” or “wizwôgan” for “name”
Joseph Joubert If white fox is w8bi8kwes it stands to reason mekwi8kwes is red fox. I rest me case.

Wendell Sanborn Joseph Joubert wliwni Nijia Thank you brother

 

Wendell Sanborn Joseph JoubertJoseph so would it also make good grammatical sense pinefox would be koai8kweses?
Joseph Joubert No, because there is no such word in the English language as pinefox.

Wendell Sanborn Joseph Joubert thank you wliwni

Conor Quinn As Joseph Joubert points out, the main way to do it is likely

mkwi(w)ôkwsess

That’d be my best guess, too.

If you wanted to do it the other way, it would not be mkwigiôkwsess but
makwigit wôkwsess

…but that would be a more roundabout, literal ‘fox that is red’, so I think Elie’s version is more natural, and as he shows, more fits the pattern of similar expressions.

Joseph Joubert Thank you Conor. I have trouble expressing why I choose something other than I would use it. Thank you for offering a reason for its use. I am not a pro, but I was brought up surrounded by Abenaki speakers. My mother would stop others in the language, and announce that her son understands what is being said in Abenaki.
Rich Holschuh I could be wrong but I was under the impression that w8kwses IS the name for a red fox, as the type for all the others. Gray fox has his own name: wibegwigid w8kwses. White fox has his own name: w8biw8kwses. So it may be duplicative to specify mkwi8kwses, but it certainly does clarify!

Wendell Sanborn Rich Holschuh w8kwses = fox. But I am understanding it is a “given” that it is red as it is not specifically mentioned otherwise. Is this correct?
Rich Holschuh Wendell, I could be off the mark, but that was my understanding. Happy to learn otherwise if it is not so.

 

Jesse Bruchac Rich Holschuh I suspect it just means fox as red foxes are new to the area only migrating into the northeast in the 1800s or possibly introduced from Europe around that time.

Rich Holschuh Jesse, your answer provoked surprise and then curiosity. I was not aware that red foxes had that sort of range history. So I looked into it and found a great recent paper on exactly that!

I found that your observation did indeed have basis, but was able to get some clarification around the delimitations of native and expansionist ranges. I was pleased to learn that the study’s conclusions were that the eastern red fox’s original range approximates the Wabanaki homelands (map below). Whereas the map show the approximate southern bounds coming nearly to the MA state line, I did note that some of their Eastern native test samples seemed to come from Fort Orange/Albany area. Perhaps that line is a little fuzzy and might more closely correlate to the biomes (montane vs pine-oak plains) that also approximate the northern MA line.

Meaning, the Abenaki people did know the red fox as native, and had a word for that particular relative (possibly w8kwses?) and may even have enjoyed some trade advantage with more southern groups due to that!

No photo description available.
Rich Holschuh The map key is a little cut-off on the left. Expand the image to full screen to view. (Light gray is the Eastern lineage genetic clade)
Jesse Bruchac Rich Holschuh really cool! Wliwni for sharing. I was raised under the notion they were invasive. But I do love those little red foxes! Nice to know they’ve called Ndakinna home for so long. ❤️

Wendell Sanborn kchi wliwni Lich!!! thank you Rich!!! I am so happy that you posted this info about foxes being from here!!!