Maine’s Passamaquoddy people are once again growing and eating ancestral crops and saving the often rare seeds. These simple yet significant acts are tied to new research that sheds light on the sophisticated agriculture and accompanying plant-centric diet of the early Wabanaki people of northeastern North America, who lived and farmed in what we call Maine for 12,000 years before the European migration and colonization…
Planting these heirloom seeds is part of a wider effort by the Passamaquoddy to increase the amount of food produced on tribal land. All the ancestral seeds have been linked to tribes of the Wabanaki Confederacy, which includes the Passamaquoddy, Penobscot, Maliseet, Micmac and Abenaki.
In 2014, Koasek Abenakis, the Seeds of Renewal Program and retired Johnson State College humanities professor Frederick M. Wiseman, who is Abenaki, gave these ancestral seeds to the Passamaquoddy tribe at Motahkokmikuk. The following spring, the seeds returned to Passamaquoddy soil and flourished.
Read the full article in the Press Herald here.
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
Chief Don Stevens of the Nulhegan Band of the Coosuk-Abenaki Nation has been appointed by Vermont Attorney General T.J. Donovan to serve on the Racial Disparities in Criminal and Juvenile Justice Panel.
According to the attorney general’s website, the panel’s goal is to “develop a strategy to address racial disparities within the State systems of education, labor and employment, access to housing and health care, and economic development.”
Stevens, a Shelburne resident, said he has been working racial disparity issues for “many years. Mostly in the capacity as Chief and how it affects the Abenaki Community.”
He is working on cultural projects with Burlington’s mayor’s office, regularly attends Vermont State Police Fairness and Diversity meetings at Vermont Law School, and recently testified at hearings before the Vermont Legislature regarding bill S. 281 which researches systematic racism within the state government.
Though his area of expertise is focused on Native people and the Abenaki Nation, he said, “My goal is to take a look at policies and procedures within the criminal and juvenile justice system and offer insights on areas of improvement. There are specific areas within the Department of Corrections and Child Welfare Areas that need to be addressed in regards to Native peoples. As a minority myself, I hope to offer perspectives in whatever areas the panel decides to concentrate on.”
Link to original article in the Shelburne News.
A press release, just issued:
Mayor Miro Weinberger and Chief Don Stevens from the Nulhegan Band of the Coosuk – Abenaki Nation today announced that the City of Burlington and Vermont Abenaki Alliance (made up of the four Abenaki Tribes recognized by the State of Vermont) have agreed to explore several projects to promote awareness of Abenaki history and culture. This announcement is the result of conversations between the City and Chief Stevens that arose during the discussion of the Church Street “Everyone Loves a Parade” mural. In lieu of participating in the Mural Task Force to determine the future of the mural, Chief Stevens and the Abenaki Alliance have chosen to pursue other projects, which will include an annual summer event on Church Street and may include a display of cultural artifacts at the Burlington International Airport, among other potential projects. These projects will build on Burlington’s previous work with Abenaki communities to create the Chief Grey Lock statue in Battery Park and the City Council’s acknowledgment and support of recognition of the Abenaki Nation in September of 1995.
“Abenaki Tribes have a long history within the State of Vermont and with the City of Burlington,” said Chief Don Stevens. “As leaders within our Abenaki communities, the Chiefs have decided not to participate in the ‘Everyone Loves a Parade’ Mural Task Force, but to find other positive avenues to promote our culture within the City. We look forward to collaborating with the City on projects that will increase local and international awareness of Abenaki history and culture. Finally, if the mural is to be changed or altered, we do feel that the Native person depicted on the mural should accurately and historically represent Abenaki people from this region.”
“I appreciated Chief Don Stevens’ input as we have been working through the community challenges related to the ‘Everyone Loves a Parade’ mural,” said Mayor Miro Weinberger. “The City welcomes the opportunity to continue to work with the Abenaki Alliance to find ways of properly recognizing the role of the Abenaki in the history and future of this region.”
Please note that this communication and any response to it will be maintained as a public record and may be subject to disclosure under the Vermont Public Records Act.
Link here to posting at VT Business Magazine.
“I’m Chief Stevens. I’m the Chief of the Nulhegan Abenaki tribe. I want to make it clear. We are a sovereign nation. We are not victims. We would like to promote education and cultural opportunities which I think Burlington has a unique position to be able to afford that including the mural. It’s problematic just from the fact that it doesn’t represent Abenaki people. But I want to find ways to work with you guys in promoting our culture in a positive manner.”
Read the latest discussion of the Church Street mural in Burlington, Vermont from WAMC and Northeast Public Radio, with Pat Bradley.
A thoughtful column in the Bangor Daily News by Cassandra Cousins Wright.
This July Fourth, we celebrate our freedom as memorialized in the Declaration of Independence. Our ancestors declared, “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.” While we celebrate securing these rights for ourselves as settlers, we ignore what we have done to our allies the Wabanaki people, the original people of this land, who helped us to secure these rights.
The Wabanaki flourished in what we recognize as Maine. The many distinct people who once called this area home have been reduced to four federally recognized tribes: the Aroostook Band of Micmacs, the Houlton Band of Maliseet Indians, the Passamaquoddy Tribe and the Penobscot Nation. The four resilient, surviving tribes battle the state government every day to live free as their beliefs, cultures, values, spirituality, traditions and ancestors inform them to live. Why does Maine and the United States withhold from them what we declared 241 years ago as the inherent rights of all human beings?
Navajo Sovereignty: Understandings and Visions of the Diné People, a new collection of essays by Navajo authors, edited by Professor Lloyd L. Lee, tackles Indigenous sovereignty from a specifically Navajo perspective. The essays vary in tone and depth, but they all hit on or near the bulls-eye: revealing “the ongoing consequences of an imposed Western democratic governmental structure that transformed Navajo governance and leadership.”
The book demonstrates that Navajo society has not succumbed to the imposition of an alien governmental structure. The essays depict “tribal government” as a collaborator with colonial forms, but as Professor Jennifer Denetdale says in her Foreword, the authors “note the multiple ways and layers of how we are Diné and how we practice sovereignty and self-determination [and how] we work to transform governance….”
The authors do not shy from referring to U.S. federal Indian law as “U.S. claims to authority”; describing the “domestic dependent” relationship as “constraint,” rather than “protection”; and celebrating community cultural, organic sovereignty as “spaces of respite and rest from the ongoing effects of colonialism.” The book’s unflinching confrontation with the “colonial box” of federal Indian law combines with unabashed affirmation of Diné Fundamental Laws and philosophical principles, to advocate traditional Navajo governance to meet 21st century challenges.
Link here to the full review by Peter d’Errico in Indian Country Today.