Drawn from Ethnological and Anthropological Notes on Moosehead Lake, by Joseph D. McGuire, 1908.
Please note that the May 19th appearance with Doug Harris is part of the Day of Remembrance Commemoration of the 342nd Anniversary of the Great Falls Massacre and the 14th Anniversary of the Reconciliation Ceremony between the Narragansett and the Town of Montague. The evening before, May 18, 7:30 p.m., our special guests will be authors Lisa Brooks and Christine DeLucia whose books about King Philip’s War were recently published. Read more on our website, www.nolumbekaproject.org. Reminder: Christine DeLucia will be giving a presentation at GCC on Wednesday, April 4, at 7 p.m. More on website and Facebook.
Combining local myth with a spooky storyline, the producers of Strange Events At Vilas Bridge have created a new television series they’re calling a “supernatural thriller.”
But in their efforts to tell a scary tale, are they misrepresenting local history and culture?
Read the full article by Wendy M. Levy in The Commons (02.21.2018).
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.
Melody Walker Brook is an educator, activist and artist, currently an adjunct professor at Champlain College. She was previously an adjunct professor at Johnson State College where she taught “Native American Worldview and Spirituality”; “Native American History and Culture”; and “Abenakis and Their Neighbors”. She gives lectures on a variety of topics, including Abenaki history, women’s issues, and Abenaki political history. She has done ground breaking research on Abenaki Spirituality and is heavily involved in the Abenaki cultural revitalization movement. She works with museums, lectures in both the K-12 and collegiate level classroom on topics relating to the Eastern Woodlands and indigenous history.
Come early to get one more chance to win one of the beautiful raffle items donated by the wonderful Pocumtuck Homelands Festival vendors last August. Doors open at 12:30 p.m.
Eva McKend of Burlington’s WCAX Channel 3 News spoke with Vermont State Archaeologist Jess Robinson about the significance of petroglyph sites in Vermont, and specifically the fledgling effort to conserve those at Wantestegok – the West River in Brattleboro. Click on the first link for the video interview.
I was asked by someone recently what is it that makes the Kwenitekw, n’sibo, our river, sacred. Is it the traditional fishing places? Is it the burials of the ancestors? What follows is my reply:
- It is important to remember that words have power and they derive from our worldview, which is expressed in the cultural tool we call language. There are many languages, and many ways of seeing the world. They differ dramatically, and the use of a word, or concept, can mean very different things to different people. Thus, “sacred.” When speaking of Abenaki cultural concepts, one cannot look at it through a Western religious lens. The dictionary definitions that fit “sacred” best are (from Merriam-Webster): 1) entitled to reverence and respect and 2) highly valued and important, as in “a sacred responsibility.” It is not a religious designation, but rather a spiritual recognition.
- So, with regard to your questions of the river’s significance regarding fishing locations or burial grounds, the answer is yes, all of that, and much more. The reason being that we are all related, all equally significant, and part of the same great circle of Creation. Time does not exist in a linear sense, but is a continuum, constantly changing but all part of the same. Thus, we as human beings (in common with, say, plant beings, fish beings, stone beings, wind beings) have a ongoing responsibility to honor these relationships. We cannot act to harm the River, as it is as deserving of respect as anyone else, and in fact, we derive our very life from it – it would be very shortsighted to do otherwise..
- As indigenous people (defined as the original people of a distinct place), we so identify with our homelands that we see ourselves as part of it, inseparable and continuous. For example, when an Abenaki person identifies him- or herself, they would not say “My name is so-and-so and I live in Brattleboro.” They would state “… I am Brattleboro.” Consequently, one’s attitudes and actions toward the River, are as unto one’s very self and one’s family, because it is exactly that. We (most of us!) consider human life to be sacred. So is the river.
- You have heard the expression, especially this past year with the action at Standing Rock, that “Water Is Life.” This plays out clearly in the Abenaki language, which by nature embodies its cultural worldview. Let me explain that, in a Native sense, the well-known term “medicine” means anything that promotes or sustains health and vitality – this makes complete sense, but in our Western way of thinking it has been separated and limited into a drug that addresses (often only symptomatically) sickness. It has got the relationship backwards and misses most of the bigger picture of the interconnectedness of life. The word for water in Abenaki is “nebi”; the word for medicine in Abenaki is “nebizon.” So, you can see, that water is at the heart of life. The River is our great provider, for which we can only be grateful.
- To learn that burials are often at the edge of the River is no coincidence. I don’t think I even need to explain that one! It is a place where strong connections have always been made, and where they can be accessed over and over. We go there to pay our respects to our ancestors, to say thank you to the water, and to pray for the same blessings for the generations to come. It is our “church.” There are certainly other places that are important as well, but the River is at the heart of them all. It unifies and connects – think in terms of a watershed – a flowing cradle, a web, an endless cycle enveloping the people.