- William Dummer’s name, of course, was affixed to Fort Dummer (Wantastegok/Brattleboro) – built in the winter of 1724 by order of the Governor and the Assembly immediately after this recruitment attempt. The Vermont town immediately upriver and north is named Dummerston, also in attribution to this historical figure and his outsized influence.
- As with most politicians of the colonial period, not unlike those of today, politics and money (power) went hand in hand. William Dummer came from a wealthy family and made his own substantial fortune, in great part through land speculation – land being the transactional weapon of settler colonization. As a publicity move, he forewent his salary as Lieutenant Governor (also reminiscent of a certain current politician) while he accumulated more significant profits elsewhere.
- Gov. Dummer had direct personal interests in protecting the Connecticut River frontier above Northfield, at what became the VT/NH/MA tri-state border. He was one of the joint purchasers of the 48,000-acre-portion of the Equivalent Lands on the west bank of the mid-Kwenitekw, Sokoki Abenaki homelands.
- One of his fellow “investors” was William Brattle, Sr., who – with his son William Brattle, Jr. – similarly lent his name to a town that was chartered later by NH. Gov. Benning Wentworth. Another member of this land speculation pact and a highly influential politician was Anthony Stoddard, Esq., whose cousin Col. John Stoddard of Northampton was the actual designer of Fort Dummer. John, himself, was an investor in some of the “Equivalent Lands.” As with many people, most of these parties solidified their business and social relationships through marriage as well.
- The Abenaki resistance which Dummer and his colleagues attempted to obstruct and suppress was a direct response to the continued encroachment of British settlers on Wabanaki territories, both in the Connecticut River valley and (what became) the Maine coast, then part of Massachusetts Bay Province. Coastal and inland Abenaki groups, typically allied with Britain’s empire-building-counterpart France to the north, sought to keep the British contained.
- William Dummer – along with William Brattle and many other politicians/officers/investors and their extended heirs – had significant personal financial interests in the Eastern Abenaki homelands also.
- This series of militant actions was known as Dummer’s War, along with other, more localized theater referents. In the valley of Kwenitekw, it is often known as Greylock’s (or Gray Lock’s) War, in memory of the Western Abenaki war leader Wawanolet (or Wawanolewat) who led many raids and war parties from the north. While most other Abenaki bands to the east and north made peace agreements of a sort with Massachusetts after awhile. Wawanolewat never surrendered and died an old man among his people, around 1750.
- The clear conclusion to be drawn from these circumstances is that William Dummer (and his cronies, in the clearest sense of the word) was using public resources, influence, relationships, and funds to protect and enhance their personal interests. This included blood money for men, women, and children. One hundred Pounds was worth a fortune, over $26,000 in 1723. Not a lot has changed. The patterns of much-less-than-admirable human behavior that make up most of today’s headlines are stories that continue to play out here as well, with lasting effect.
-Lisa Brooks, author, “Our Beloved Kin”
-Cheryl Savageau, author, “Mother/Land”
-Jillian Hensley, author, “In This Strange Soil”
In “Native Americans and the Land,” three authors contemplate the first inhabitants of North America and their conceptions of living with the land. As we struggle to envision a healthier relationship with our natural world, looking through the lens of other cultural imaginations has never been more relevant. Recently, conflict over building the Dakota Access oil pipeline and the rise of the #NoDAPL movement have brought Native American perspectives to the forefront of environmental discourse. In nonfiction, poetry and fiction, these writers look through native eyes.
== Where the Real and the Surreal Meet ==
The Modern Real and Surreal: Writers and Artists on Our Age, is the Forbes Library’s author reading series. Now in its third season, the series explores contemporary themes on the premise that libraries offer vibrant spaces to engage with and explore our era’s most pressing questions – questions that in their surprises and contradictions can be understood through either a realistic lens or through fantasy, science fiction and the surreal. The series invites the community to join us in examining how story and art can provide empathy and insight in our accelerating world.
The series features writers in genres ranging from fiction to nonfiction to poetry. The role of the image in conveying literary themes will be explored, too, in events on comics & graphic novels, film and screenwriting, and nature word-and-image pairings. Current issues from our political and social milieu will also form an important backbone as these authors share from their fine work.
On May 2nd, 6:30pm AWAKE, A DREAM FROM STANDING ROCK, a new documentary from directors Josh Fox, James Spione and Myron Dewey, will have a special free screening at Weinstein Auditorium, Wright Hall, Smith College. The film is subtitled for the hearing impaired and the hall is wheelchair accessible. The film will be followed by a discussion with the film’s director Myron Dewey.
Link to the press release for the event: AWAKE – press release Smith
Grow Food Northampton is hosting the third annual Seed Swap at Smith Vocational and Agricultural High School on Saturday, March 4, 2017 from 10 a.m. to 1 p.m. Co-sponsored by Northampton Winter Farmers’ Market and Nuestras Raíces, the event will include workshops, activities, and free seeds for gardeners. It is free and open to the public.
Nuestras Raíces is sponsoring a talk on indigenous seed keeping by Liz Charlebois, Abenaki basketmaker and agriculturalist at 11 a.m. There will also be a beginning seed saving workshop given by Daniel Botkin of Laughing Dog Farm in Gill at 10:05 and a plant breeding workshop with Tevis Robertson-Goldberg of Crabapple Farm in Chesterfield at noon.
Every morning at Standing Rock protest camp in North Dakota began with prayer, said Anthony Melting Tallow, who visited the site last November. And during the day, everyone was invited to a water ceremony. But during the time of peace and spiritual gatherings, Tallow said, planes and helicopters were constantly circling the site. Across Highway 1806, Tallow recalls generators running 24 hours a day, lighting up a construction site for the Dakota Access oil pipeline.
The environment at Standing Rock was a contrast of two opposites, said Tallow, of Chicopee, who is a member of the Siksika Nation in Alberta, Canada. As he protested the pipeline Wednesday afternoon in Northampton, the Chicopee resident said it was hard to explain the feeling at Standing Rock. “The clearest definition would be love and hate … greed and generosity, right up against each other,” he said.
Read the full story by Caitlin Ashworth in the Greenfield Recorder.
A talk was given by Dr. Margaret Bruchac on Sunday, Dec. 4, 2016 at Historic Northampton, 46 Bridge Street, Northampton, MA, entitled “The Wampum Trail: Restorative Research in Native American Collections”
The “Wampum Trail” research project examines the use of northeastern Native American quahog and whelk shell beads for adornment, ritual, and diplomacy. During the early 1600s, wampum beads were widely used in trading exchanges throughout the Connecticut River Valley, but wampum’s significance was more than merely monetary. Native artisans used distinctive weaving techniques (with sinew, leather, and hemp), bead selections (including glass, stone, and other anomalous beads), and patterns (both abstract and figurative) to construct belts that recorded important material and diplomatic relationships.
By re-visiting archival sources and analyzing the construction of beads and belts in museum collections, Dr. Bruchac has recovered many previously overlooked material details. She also consults with present-day Native American wampum-keepers to develop effective strategies for recovering other hidden Native American object histories in museum collections. For more information, see her research blog, “On the Wampum Trail,” and her articles on the Penn Museum Blog, “Beyond the Gallery Walls.”
Dr. Margaret M. Bruchac is an Assistant Professor of Anthropology, Associate Professor of Cultural Heritage, and Coordinator of Native American and Indigenous Studies at the University of Pennsylvania. From 2003-2010, she served as the Five College Repatriation Research Liaison, and from 1998-2010, she served as a Trustee of Historic Northampton. Her publications include “Native Presence in Nonotuck and Northampton,” in A Place Called Paradise: Culture and Community in Northampton, Massachusetts, 1654-2004 (Kerry Buckley, ed., University of Massachusetts Press 2004), and “Lost and Found: NAGPRA, Scattered Relics and Restorative Methodologies” (Museum Anthropology 2010).