“Since the project began, Rasku said Mount Grace has coordinated with the Abenaki, Nipmuc, Narragansett and Wampanoag tribes due to the land’s cultural significance.
“It’s had a lot of features tribal nations would appreciate,” he said, explaining the tribes could gather medicinal plants, harvest the nearby farm fields and take advantage of the water source, making the area around the pond active.
As such, Rasku said that in making the accessible trail, Mount Grace has avoided changing the terrain or excavating out of respect for the land’s Native American history.”
Read the full article by Shelby Ashline in the Greenfield Recorder here.
Interpretive signage on the Ames Trail will include information about Abenaki cultural lifeways and language translations for our many indigenous relations. Aln8baodwaw8gan!
Mike Faher was interviewed by Jane Lindholm today, on Vermont Edition, discussing his ongoing coverage of the proposed VY sale under consideration by the Public Utilities Commission (PUC Docket No. 8880). Among other updates, they discussed the Elnu Abenaki testimony regarding their concerns at the site in the heart of Sokwakik and how that might be handled in the process.
Article and podcast here. Go to 18:40 in.
This will be archived as a pdf on the Governor’s Office Proclamation webpage soon – I will post the link when it appears (along with a press release).
Another very happy day. Vermont Public Radio southern Vermont bureau reporter Howard Weiss-Tismann announced the news in a story filed last night, shortly after interviewing Elnu Chief Roger Longtoe Sheehan and myself in Wantastegok/Brattleboro. Photo by Weiss-Tismann. More to follow…
Full story here.
With the Barre Heritage Festival around the corner, it’s a good time to look back and celebrate Barre’s history. For many people, that means looking back over 200 years to when the town was officially founded. How about looking back over 10,000 years?
The people native to the area, the Abenaki, are a community that has lived in the central Vermont area ever since their ancestors first migrated here several thousands of years ago.
Thirty people, give or take, are “American Indian and Alaska Native alone” in Barre (City and Town) taken together according to the Vermont Census. More Abenaki people might identify as being of “two or more races,” and they aren’t included in that number.
Read the full article by Will Kyle in the Montpelier Bridge.
A podcast exploring the status of Abenaki Native Americans in Vermont and a video that uses Legos to explain the Iowa caucus, and breaking news coverage of the Northeast Kingdom EB-5 scandal have won Vermont Public Radio three national journalism awards for its work in 2016.
Best News Documentary: “What is the status of the Abenaki Native Americans in Vermont today?”
Each month, the podcast Brave Little State answers a question submitted by a listener and voted on by the community. The winning piece took on the question question: “What is the status of the Abenaki Native Americans in Vermont today?”.
Angela Evancie, the podcast’s host and creator, says the show’s people-powered model, which was pioneered by WBEZ’s Curious City, has opened up a radical new way of reporting.
“In the case of this story about Vermont’s Abenaki, a seemingly simple question prompted complicated conversations about how the native community sees — and doesn’t see — itself in contemporary Vermont,” Evancie said. “I was so grateful to the Abenaki leaders who opened up their homes and tribal headquarters to me, and trusted me to share a small part of their story.”
See the full report here.
I visited a reception for indigenous artist Alyssa Hinton (Tuscarora-Osage) yesterday, at the C X Silver Gallery in West Brattleboro, VT. We had a cheerful conversation about her artistic journey of discovery, first through intuition and then traditional knowledge – her focus being on her southeastern roots, but finding commonality with other native, earth-based cultures. One thing was clear through our exchange: the truth that traditional understandings are not destroyed, missing, or lost. All of this knowledge, these relationships, “ways of seeing,” are still here and still accessible to those who seek them. A Chadwick Allen quote from the exhibit program (using indigenous earthworks as its particular reference point) makes the point well:
“…like other Indigenous writing systems, they assert, earthworks and their encoded knowledge have been ‘asleep’ rather than ‘dead.’ Dormant but alive, they have waited to be awakened by descendants of their makers finally free to re-approach and even to remake them, finally freed of the psychological fetters of an internalized colonialism that has undervalued Indigenous technologies and ways of knowing. Earthworks have been waiting, they assert, for old scripts to be reactivated, for new scripts to be written and performed. A time of waiting appears near an end, near the beginning of a new cycle. That time of new beginning is now.” Chadwick Allen, University of Washington
The significance of this reality here in N’dakinna becomes more clear, and more affirming, each day.