Hands and hearts, high on a ridge above the Kwenitekw.
And again, on page 146:
From “The Wonders of Creation; Natural and Artificial: Being an Account of the Most Remarkable Mountains, Rivers, Lakes, Cataracts, Mineral Springs, Miscellaneous Curiosities, and Antiquities in the World”
Compiled from Geographers, Historians, and Travellers of the Greatest Celebrity, in Two Volumes, by D. R. Preston, author of The Juvenile Instructor, &c. Pub. by John M. Dunham, Boston, 1807.
A historical plaque at Bellows Falls claims “Here first canal in United States was built in 1802”; more accurately, it may hold the title of “the oldest canal in the US still used industrially.” A British-owned company, the Bellows Falls Canal Company, was chartered to make the Connecticut River navigable in 1791. It spent 10 years building nine locks and a dam to bypass the 52 foot high Great Falls; the canal was completed in 1802. The first bridge across the Connecticut River anywhere on its course was constructed by Col. Enoch Hale in 1785, crossing exactly at this narrow, deep chasm, from Bellows Falls, VT to Walpole, NH.
The book quoted above was published in 1807, as a compilation by D. R. Preston of scenic descriptions by a number of well-traveled contributors. It is quite possible the above entries describing the Great Falls were written previous to the opening of the canal in 1802, which would have drastically impacted the water volume and dramatic impact of the cascade in the gorge.
The Historical Society of Cheshire County will offer the first lecture of its 2018 Wyman Tavern Lecture Series Tuesday, July 24, at 7 p.m.
Lynn Keating Murphy, Abenaki Indian, master educator, and descendant of the Sadoques of Keene, will discuss the history of her family in the Connecticut River Valley and Quebec and their basket-making traditions. The history of the Sadoques family intersects with this area, and provides insights into the complex story of the Abenaki people in the region. The talk will be held at the historical society’s headquarters, 246 Main St. in Keene, and admission is free.
The theme of this year’s Wyman Tavern Lecture Series is “Indigenous people, history and culture into the 21st century.” The Wyman Tavern Lecture Series will continue Aug. 29 when Keith and Kathy Stavely do a book signing for their early American cooking book — “United Tastes: The Making of the First American Cookbook” — and Linda Stavely prepares samples of early American recipes including a Native-American-inspired dish.
On Oct. 7, The Colonial Theatre will host a showing of “A Good Day to Die” — a 2010 documentary that chronicles the American Indian Movement that fought for the civil rights of American Indians.
The series concludes Nov. 3 with a “Basket Day” at the historical society. Members of the public are invited to bring their baskets, and basket experts will be available at the full-day event to identify and record the age, origin, physical characteristics, and known history of each basket. Basket Day will end with a talk by basket expert Lynn Clark on the history of Native American baskets in the Monadnock Region and New Hampshire, and by Lynn Murphy on her family’s Abenaki Indian basket history.
More information: visit hsccnh.org or call 352-1895.
Please join members of the the Freedom Historical Society at Camp Calumet Lakeside Facility on Wednesday, June 13, for a program at 7 p.m. entitled “Abenaki Who, When, Where and some Whys” presented by Paul W. Pouliot, grand council chief and principal speaker of the Pennacook-Abenaki People (Cowasuck Band). A graduate of the University of Massachusetts Dartmouth, Pouliot is also a religious elder of the tribe, lecturer, Tribal Historian and Tribal Historical Protection Officer.
Pouliot’s grandparents were from mixed Wabanaki (Abenaki) and colonial French blood lines dating back into the early 1600s. His family migrated back and forth from Quebec to New England through the generations. As a youth, his father taught him of the ancestral roots of his grandmother and grandfather, both of whom were indigenous, and also taught him the ways of the woods and waters. Among his many accomplishments, Pouliot was a founding member of the New Hampshire Commission of Native American Affairs. The presentation is free and open to the public. For more information, call (603) 539-5799.
Again from Sokoki Abenaki country, a line of observations drawing from the statement in the previous post, quoting Hon. Charles K. Field (who married Julia Ann Kellogg, a descended cousin of Capt. Joseph Kellogg, second commander at Fort Dummer) in The Vermont Phoenix of July 7, 1876:
The intervales and meadows at Fort Dummer, upon West River, and at the Asylum farm, were found entirely bare of forest trees. Such was the fact with all the meadows on the Connecticut River at the time of the first settlement of New England. The Indians burned them over every year, and used them for planting grounds.
Much has been stated about this practice, in general, and I need not belabor it. One quote via William Cronon’s “Changes in the Land” (1983) is probably enough to stage the subject, and is appropriate here: “Selective Indian burning thus promoted the mosaic quality of New England ecosystems, creating forests in many different stages of ecological succession. In particular, regular fires promoted what ecologists call the ‘edge effect.’ By encouraging the growth of extensive regions which resembled the boundary areas between forests and grasslands, Indians created ideal habitats for a host of wildlife species.”
More specific and with a connection to Wantastegok is another quote, from the letters of Timothy Dwight IV (1822), eighth President of Yale, and grandson of his namesake, the first commander at Fort Dummer (1724) established in what would later become Brattleboro:
A good overview of the Eastern Algonquian practice in general can be found here, in a USDA publication entitled “Wildland Burning by American Indians in Virginia” by Hutch Brown (2000).
Grounding this locally, we can now take a look at Walter Needham’s “A Book of Country Things” (1965). Walter was a lifelong Guilford, VT resident, who wrote (with co-author Barrows Mussey) a rather popular little book recounting the things he learned from his grandfather Leroy L. Bond, born in 1833. Among them was a familiarity with locating the signs of indigenous presence in the local landscape, a skill that Walter modestly claimed was the only thing at which he had become more adept than “Gramp”. In fact, he is known as one of the more active “relic hunters” in the immediate area (present-day Dummerston south to Vernon, Vermont); regrettably, his collections, for the most part, seem to have disappeared leaving only loose, vague accounts. The memories that remain, however, bear out a story of widespread, active settlement and extensive usage of the Kwenitekw and its landscape, counter to the prevailing Euro-American narrative that held (and often still holds) otherwise.
Speaking of the land management practices of the area’s original inhabitants, Needham relates: “Instead of plowing the cornfields like we do, the Indians burned them over every year. In most of the flat places where I find Indian relics, there’s a black line at one level of the soil, and under a [magnifying] glass you see it’s tiny pieces of charcoal.” Needham refers several times to this thin black line in the riverside stratigraphy.
Finally, we can pull another quote from a legacy account in the immediate area, the voluminous “A History of the Town of Northfield, Massachusetts: For 150 Years, with an Account of the Prior Occupation of the Territory by the Squakheags” by Josiah Howard Temple and George Sheldon (1875). This compilation (which must be read critically, as is the case with many period accounts) is the single best historical source for an admittedly colonized perspective on the Sokwakiak, the indigenous people who preceded the European incursion. Temple and Sheldon implicitly acknowledge the provenance of the land the settlers eagerly apportioned to themselves:
And yet, “There Are No Evidences of Indian Settlements in This Town.”
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.
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.
“The Indian’s Great Chair”
Pulling together some local references, with some further afield, and some discussion as to the significance of mountains and mountaintops to indigenous ways of being in relationship to place, especially certain mountains associated with certain landscapes. Keeping in mind the essence of indigeneity as an understanding of the people and the land as one entity, these places close to the sky have sacred significance and are often reserved for ceremony and ritual. Specific knowledge of these places may understandably not be a part of the historic record, but some hint or allusion may be found in careful readings, and connections made, and remade, by implication from comparable instances elsewhere.
The mountain we now refer to as Mount Wantastiquet (Wantastegok Wajo, 1350′) stands on the east bank of the Kwenitekw/Connecticut River opposite the mouths of the Wantastekw/West River and Kitad8gansibo/Whetstone Brook and lies in today’s towns of Hinsdale and Chesterfield, New Hampshire. Its steep forested flanks, rising abruptly on the morning side of the long river valley (over 1100′), anchor the immediate landscape and provide a ready reference point from wherever a vantage can be gained above the trees, across the many dips in the rolling terrain of the Piedmont. Likewise, it looms ahead for many miles as a landmark – upstream or down – for any paddler on the mainstem, signaling the confluence of the two rivers that inform Wantastegok. Brief mention was made of its prominence in a recent post, noting that it was characterized in some old accounts as “the Indian’s Great Chair.” The nearly identical reference is made in two local history books: The Gazetteer of Cheshire County, NH: 1736-1885 by Hamilton Child (1885) and the History of Chesterfield, Cheshire County, NH from the Incorporation of “Township Number One” by Massachusetts, in 1736, to the year 1881… by Oren Randall (1882). The former gives credit to the latter as his source. Child’s description is worth sharing.
Let’s look a little further northwest in N’dakinna, Western Abenaki country, to one of the best known of Vermont’s Green Mountains, and its third highest, the peak known as Camel’s Hump (4081′). It is probably the most easily recognized of the state’s summits for its distinctive two-humped profile (featured on the official VT Coat of Arms, the 2001 state quarter, and the conservation license plate), which is a classic demonstration of its glacial past.
“The summit is an extreme example of a roche moutonnée, literally “sheep rock,” so named by geomorphologists because of a perceived similarity to sleeping sheep. As a glacier advances, it glides over ridgetops, smoothing them over. On the lee side, a steep slope forms as ice freezes into the hillside and plucks rocks away. Thus, on Camel’s Hump, the northern flank of the mountain—the lower hump—is smoothed over, but the southern flank—the taller rock hump—forms a steep rock face.”
The singular profile of Tawapodiwajo/Camel’s Hump from the east.
The peak has had its share of names from Champlain forward, but its original Aln8baodwaw8gan/Western Abenaki name has been variously reported as – according to John C. Huden’s Indian Place Names of New England (1962) – “ta wak be dee esso wadso,” or “tahwahbodeay wadso” (wadso meaning mountain),” fancifully translated as “prudently, we make a campfire in a circle near water (and rest) at this mountain.” But a more sober, simple, and accurate explanation is attributed by Huden to Rowland Robinson as “resting place, or sit-down place, mountain.” This is found more than once in Robinson’s own prolific writings, in one case within “Hunting Without a Gun, and Other Papers” (1905), in the footnotes on page 33. As a source, Dr. Gordon M. Day attests to the veracity and familiarity of Robinson with the Abenaki language, which he had heard for himself in the late 19th century from Native speakers, in his brief essay “Ethnology in the Works of Rowland E. Robinson.” Walter Hill Crockett cites Robinson’s place names as well, in his “Vermont, the Green Mountain State” (1921).
Day’s Western Abenaki Dictionary Volume II (1994) gives “dawabodi” (or “tawapodi”) as “something one sits down into; a hollow seat, can be used for a saddle.” And further, “dawaopodiiwajo” means “place to sit in mountain; saddle mountain; mountain seat; Camel’s Hump, VT.” Here, now, we see another reference to a mountain as a seat. (By the way, another Abenaki cognative for the peak, akin and antecedent to the Camel’s Hump moniker, is “moziozagan” for “moose’s shoulder or moose’s hump.”) The video below gives a good idea of the circumferential prospect from the mountain.
Going just a little further afield, at the edge of Abenaki homelands but still well within the Algonquian-speaking region of New England, we can find a couple other examples of the seat or chair usage in reference to rocky heights. Just below the Great Falls on the Kwenitekw on the southern edge of Sokwakik/Sokoki country, and at the southern terminus of the Pocumtuck Range at Wequamps/Mount Sugarloaf (read Marge Bruchac’s insightful explanation of the landscape here), there is a striking prospect of the river valley and surrounding hills from a sheer red sandstone bluff in South Deerfield. The bare ledges and strong profile form yet another landmark to orient an approaching canoe paddler on the River, or a traveler on one of the many footpaths converging at the Falls a couple miles upstream. Just under the brow, there is a lookout point known as King Philip’s Seat, referring to Pokanoket-Wampanoag sachem Metacom/King Philip. There are several legendary King Philip’s Seats in New England, and while this lookout’s toponymic genesis may not have a solid basis in fact, Metacom was indeed very much present in the area, during the intense war that bears his name, and the site meets anyone’s need for an elevated, comprehensive perspective. A mindful consideration of the mountain’s lofty vantage and its possible indigenous uses, written by area columnist Gary Sanderson, was featured in The (Greenfield) Recorder this past summer. His provocative thoughts lead us closer to the reconnections we are considering to the north at Mount Wantastiquet.
A souvenir postcard from the early 20th century and an extract from the Automobile Journal, Volume 35 (1913) promote the site’s legendary past.
One more area example can be found a little to the west in the Berkshires, in Mahican country, near the Massachusetts/New York border. Yokun Seat (2133′) is a peak in the Yokun Ridge, west of Lenox, MA and overlooking the valley of the winding Ausatenuk/Housatonic (“place beyond the mountain”) River – in Abenaki, Awasadenik, with the same meaning. The mountain’s name is explained in the Wikipedia entry for Yokun Ridge: “The name Yokun derives from Jehoiakim Yokun, a Native American of the Mahican tribe. As early as the 19th Century, Yokun’s name was applied to “Yokun Seat,” a summit of Lenox Mountain. This term was accepted by the Board of Geographic Names in 1894.” This Jehoiakim, Mahican-ized to “Yokun,” seems to have been a namesake for the community-accepted Dutch settler Jehoiakim Van Valkenburg, who moved to the area from Kinderhook, NY about 1728. It seems that Yokun’s name may have been affixed to the Berkshires peak partly as a reflection of his significant land speculation, but again, we find the word “seat” applied to the top of a mountain.
Now for a final example, much farther away and set in a distinctly different cultural and language family, but demonstrating an overlap in cultural practices: Indian Seats in the Sawnee Mountain (1963′) Preserve. Forty miles north of Atlanta, this is Northern Creek/Muscogean country; the Cherokee were very late arrivals in the late eighteenth century. Notwithstanding that, the mountain is said to be named for a Cherokee man (Saunee or Sawnee) who resided in the immediate area until he was forced to relocate far to the west, with his people, under Andrew Jackson’s Indian Removal Act. The Indian Seats themselves are described thus: “…carved in the lofty, sheer face of the mountaintop [there] are several natural depressions in the rock, legendarily used by local tribes as seats for lookouts and meditation for many centuries.” Some sources state that there is evidence of the site being used for ceremonial purposes at least as early as 2500 BCE by various Woodland cultures.
Indian Seats outlook at Sawnee Mountain Preserve, Forsyth County, Georgia
Two chapters which give some background, from an anthropological and archaeological viewpoint, about the spiritual significance of “mountaintop seats” can be found here and here: BernbaumSacredMountains. These are outside observers, but their remarks are pertinent.
Here I leave this trail up Mount Wantastiquet, and will let the mountain speak for itself, under the dome of the sky and encircled by the horizon.
Those who come afterward to these places, unaware, or arriving after the stories have been hidden, altered, suppressed, or rewritten, may not see what is present. Perhaps their perception is simply lacking, or more likely, has been co-opted by another way of being in the world, the way of separation and objectification. This lack of individual or systemic awareness does not mean these other, original ways are displaced or irrelevant. Those possibilities persist, seeking only acknowledgement and reciprocity from those who seek to be present.