-moz-user-select:none; -webkit-user-select:none; -khtml-user-select:none; -ms-user-select:none; user-select:none;

Tuesday, November 17, 2009

A Side Step To Reply To "Anonymous" on Abenak Pride: Setting The Record Straight:

On this "other" blog called "Abenaki Pride: Setting the Record Straight" apparently this "Anonymous" writes, "so where is Douglas Lloyd Buchholz's proof that he is Abenaki?" He points fingers at everyone else, but I have yet to see ANY document that indicates "Abenaki" posted by him about his own genealogy. So where is it Douglas? Since he did not come from an Odanak family, according to his own twisted theory, he isn't "Abenaki" either.

Apparently "Anonymous" does not review the contents of my blog, nor do they realize that I do not belong to any alleged reinvented Abenaki Group, Band, or alleged Tribe. At least Odanak and Wolinak, Kahnewake, Pannawambskek (Old Town, Maine), etc. are legitimate Northeast Aln8bak Native Indian Communitites that do not hesitate or protest or "hide" their geneaological records to their records to their ancestors, or gave up their relationship and trust relationship to the Ancestors, their language, and their ceremonies. At least they kept their historical records, their cohesiveness, and continuousness through the "dark times", the bad times". More than I can say for the folks claiming they be "Abenaki" all of sudden down here in Vermont and N.H. who ignore the FACT that their Ancestors including mine, didn't think they were any better or less than their "White" neighbors, simply because they was "Abenaki". Again IF our ancestors wanted to retain and maintain their historical connections to whatever, they sure as heck had a better opprotunity to do so than we do today, and they chose not to, for whatever reasons. Most importantly, those "Abenaki descendant ancestor's nor I am not seeking Official Federal or State Recognition from the Governor of Vermont or New Hampshire nor from the Legislature's of these perspective State's. The State can not and will not give Abenaki descendants land, language, culture, or anything else except more process and conceptions of acculturalization.
So whether or not I am not "Abenaki" is irrelevant! Dr. Gordon Day was not Abenaki, Frank Speck wasn't Abenaki, John Moody isn't Abenaki. But IF it means so much that me, as a researcher and genealogically-minded person that I "be a documented Abenaki descendant," in order to even begin to address these historical dynamics and situations within the so-called alleged Abenaki reality here in Vermont and New Hampshire, then please see and review this link:
http://reinventedvermontabenaki.blogspot.com/2009/07/simply-and-plain-address-to-commentary.html and when your done reading the previous response via this link, to whether I have genealogical and ancestral social documentation that shows "Indian" on them for "some" of my particular ancestors here in the Northeast, here is some more documents to review in this specific posting. I might also add that I am mostly allegedly German on my father's side of the railroad tracks. English on his mother's side. I am a direct descendant of Rebecca (nee: Towne) Nurse and her two other sisters  Mary (nee: Towne) Estey and Sarah (nee: Town) Cloyes; two of whom were hung in Salem, Massachusetts on July 19, 1692. Also, I am a direct descendant of the Witchcrafting Accuser's, the Putnam family of Salem Massachusetts, through the Trask family ancestral connection, etc.

Document 01: Front Side of Page. Chart hand written in seemingly Ball Point pen. This Chart is in the possession of Carol Jean (nee: Brown) Howard of Warner, New Hampshire presently and she communicated with me, Douglas Lloyd Buchholz on July 11, 2006. I obtained photographic duplicated images and prints of this document, both front and back, in September 2006. "Aidrias Parker Woodward" was actually Parker Preston Woodward. His 1st wife was actually Sarah Pilsbury (nee: Sawyer) Woodward. The pencil "addition" to the document was from Carol Howard. Her father Charles Emery Brown died on July 30, 2004 in Boscawen, Merrimack County, New Hampshire. After his death, Carol went over to her father's "camp" also known as his paint shack where he painted. Retrospectively, her brother's were going to throw this "trunk" away since it was seemingly rotted, moldy, and un-openable. Carol decided to take it home and try to "clean it up". When she managed to open the trunk, therein laid this old musty document chart inside an envelope, amongst numerous other items including some very important family Bibles with genealogical information in them. "Aidrias D. Woodward" was actually Darius Anson Woodward and his first wife was actually Sophronia Ann (nee: Robinson). Sophronia was my 3rd Grandmother's sister, and Mary Robinson Brown, Carol Howard's ancestor, was also another sister to my 3rd Great Grandmother Maria Charlotte (nee: Robinson) Rollins-Woodward. These sisters were all from Hatley, Quebec, Canada.
Obviously this document/genealogical chart was created from "memory" because the "full" dates are partial, having no years of birth to them yet it was beautifully done; even down to trying to identify the ethnicity of each relative's spouses. But research shows these dates to be quite accurate. Notice that inbetween Aidrias Parker Woodward and his wife, with an arrow pointing to Parker's wife, it indicates, that his wife was allegedly a "Full-Blooded Indian". Sarah Pilsbury Sawyer and her husband Parker were brother and sister to Royal William Woodward and his wife Mary Hawley (nee: Sawyer). Royal and Mary were 4th Great Grandparents to Douglas Lloyd Buchholz. So, IF Sarah Pilsbury (Sawyer) Woodward was alleged a "full-blooded" Indian, then so was her sister Mary Hawley (Sawyer) Woodward. This document genealogical chart Carol Howard and I, surmise was created before her grandmother Edieht Ethel (nee: Woodward) Brown - Miner had died on July 27, 1958 in Rochester, Strafford County, New Hampshire. I have many more genealogical and historical records on these ancestor's descendants than I am posting here undoubtedly, but this "chart" from Carol Howard's father Charlie Brown, was nearly thrown away and taken to the dump, and thanks to devine intervention and his daughter Carol Howard, this chart was again secured and cherished for future generations of the family. According to this branch of the Woodward descendants, Charles Emery Brown "story" he always told about the Indian heritage to his children was that his Great Great Grandmother, a full blood Blackfoot Indian, came from Montana. Carol Howard, his daughter, has not found anything written to verify her father's story. She does have a heavy rock, that her father said is Iron Ore, that this alleged full-blooded Blackfoot Indian woman brought with her. But there is also MORE to this "story" and MUCH MORE about the oral history in the various Woodward or Woodard descendant branches of the family than I can explain here, documentarily or orally. Anyone want to sit down over tea or coffee sometime, I'd show them the documentations, the photographs, the audio-taped interviews with Woodward-Cass-Brown-and numerous other married-in surname descendants (ancestors now, since some of these persons have deceased) that I have, which validate what I have said about our ancestors Native connections. Whether they REALLY were alleged Abenaki, Mohawk, or Blackfoot, or Algonquin remains a question as yet to be definitively answered. Perhaps it was a massive multi-generational conspiracy in which these Woodward-Sawyer-Taylor-Brown-Robinson descendants  were all merely Reinvented Abenakis of Vermont and New Hampshire of N'dakinna?! I continue to do the research within and outside of the ancestor's and their descendants.

Document 02: Reverse side of Document 01.

Document 03: This document was created by Lillian Maude (nee: Nason) Patton of Derby Line, Orleans County, Vermont on November 01, 1971 after she and her sister Ivah Gertrude (Nason) Ames traveled (with Ivah driving) to North Stratford, Stratford Hollow, and Groveton, New Hamsphire; and to the Groveton, N.H. Cemetery.On this trip the two women (both of them age 69 yrs and 67 yrs respectfully at the time) met with James Henry Cass Jr. son of James Henry Cass Jr. and his 2nd wife Sarah Ann Emery in Stratford Hollow, N.H. He directed them to speak with Avery "Tinker" Cass, who was the son of James Henry Cass Sr.'s 1st wife Emily Jane (nee: Baird) who mother was Minnie Isobell (nee: Woodward) Baird (etc) whose father was Charles E. Woodward Sr. whose father was Darius Anson Woodward (a.k.a. Aidrias D. Woodward in Document 01), and Darius Anson Woodward's sister was Flora Ellah (nee: Woodward) Elliott - Cass - Woodward (Flora married a 3rd time to her nephew~it was a "forced" marriage because she broke up with her 2nd husband Hayden Harley Cass and the Town Selectmen of Maidstone, Vermont, North Stratford, or East Stratford "didn't like the idea of a lone woman with a son Anson Darius Cass (went by Woodward though) all alone, raising this boy on her own ~ it was "looked down upon" in them days. Flora E. Woodward and Hayden Cass were the parents of James Henry Cass Sr.
Anyway, Lillian and her sister Ivah went to Groveton, N.H. and met up with "Tinker" Cass and he provided the information that his grandmother Flora Ellah Woodward was "from a family in the Magog District of Quebec, Canada (just over the Line) and that she lived among the Indians in their tepee's; and that she was part Indian herself. Avery said back then many whites and Indians intermarried and lived together in "tribes??"
Was Flora Ellah (nee: Woodward) Elliott-Cass-Woodward actually "Abenaki," or was she "Blackfoot", or "Algonquin", or "Mohawk", or simply "White"? When she married the documentation indicated "White" and also when she died January 23, 1935 in Stratford, N.H. it says "White" on the Death Record Certificate. Her son James Henry Cass Sr.'s Marriage Certificate(s), and his children's Birth Certificates all say "White", and when his son Thomas James Cass was born (as well as the Vital Records of his siblings) the records indicate "White" as well. Yet when Thomas James Cass died October 16, 1996, for Ancestry on the Certificate of Death, it shows "English/Indian" but under Race it show's "White". Was Thomas Henry Cass' Ancestry a mixture of English ~and~ Indian?

Document 04: Elizabeth "Beth Ann (nee: Covell) Libby-Bean of Portland, Maine at the time she was doing this genealogical research, created this document (from numerous other source documents, photographs and interviews with relatives, including the typed letters etc etc from Lillian Maude (nee: Nason) Patton of Derby Line, Vermont.)  "Beth" (nee: Covell) Libby - Bean has kept meticulous documented genealogical research records, photographs, etc. in which she allowed me to duplicate regarding our shared ancestors. This particular document, she typed up in November 1982 based on her own genealogical and field research and that of Lillian (Nason) Patton's previous genealogical and field research of our Woodward and Cass ancestors, etc. Beth (Covell) Libby - Bean's mother Elizabeth May (nee: Cass) Covell - Arsenault of Groveton, Coos County, New Hampshire (whose brother was Thomas James Cass) also documentarily and in audio-interview's stated that Flora Ellah Woodward had identified herself as being "Abenaki". Elizabeth May Cass-Covell-Arsenault or "Kitty" as I knew her, was born March 02, 1921 in Northumberland, Coos County, New Hampshire, just below Groveton. Her grandmother Flora Ellah Woodward-Elliott-Cass-Woodward died January 23, 1935 in Stratford, Coos County, New Hampshire, up the road north from Groveton, N.H. so, Elizabeth May Cass, her granddaughter would have been about 13 years and ten months old when Flora Ellah Woodward died. She would have known and interacted with her grandmother Flora.

Document 05: Letter dated January 18, 2002 from Wayne Gilchrist Chamberlain born April 23, 1920 to Wayne Oliver Gilchrist and Charlotte Lucille (nee: Gilchrist). His father Wayne's mother was Alfaratta Angeline (nee: Woodard) Chamberlain whose parents were Alpheus Mason Woodward or Woodard and Angeline (maiden name uncertain). Alpheus Mason Woodward was the son of Apollos Woodward (a.k.a. Thomas A. Woodward) and Apollos' 1st wife Rachel Reynolds or Rennills. Alpheus was the brother to Parker Preston Woodward (a.k.a. Aidrias Parker) Woodward and Douglas Lloyd Buchholz ancestor Royal William Woodward.
This letter was sent to me, under my 2nd adoptive legal name of Mark Douglas Leckie. I found this Woodward/Woodard descendant via the http://www.familysearch.org/ in late July 2001. I inquired of his awareness about any of the family history and he responded with this letter dated January 18, 2002. Obviously he was elderly, and had no way of verifying any of the information documentarily due to his age, and that of his relatives having passed away. Yet, he remembered that Alfaratta Angeline (nee: Woodard) Chamberlain was allegedly said by Wayne Jr.'s father "that his mother Alfaratta was Penobscot, or "Abbernockiee". Based on the spelling of Abbernockiee, and that the elderly man Wayne, was residing in Hemet, CA at the time of my inquiry and my recieving his letter of reply, I strongly suspect that latter Native indentification of the ancestor(s) to be possibly more correct than the former. Was Alfaratta Angeline (nee: Woodward/Woodard) Chamberlain actually allegedly "Abbernockie" (Abenaki)? Alpheus Mason Woodward  was born in ca. 1802 in Peacham or Deweysburgh, Vermont. He went to the area of Shefford, Quebec, Canada in ca. 1822. His siblings Ruth and Charles Blair Woodward also went to that area of Quebec, Canada at about the same time of 1822.

Document 06: This particular document was a "Faxed document" from Althea (nee: Hamilton) Rickman and her husband Fred Rickman dated February 24, 1996 at 07:29PM. The portion "Mother Ella Sarah Ruth Heath - (Hamilton married name) was written by Althea's older sister Mary Jean (Hamilton) Broomhead. Althea was born November 05, 1945 to Alexander Roy Hamilton and Ella Sarah Ruth (nee: Heath) Hamilton. Ella Sarah Ruth Heath was the daughter of Roy Anson Heath and Iva or Ivy Mae (nee: Mosher) Heath. Roy Anson Heath was the son of Albert Anson Heath and Sarah Jane (nee: Woodward or Woodard). Sarah (Woodward or Woodard) Heath was the daughter of Charles E. Woodward and Amanda (nee: Brown) Woodward. Charles E. Woodward was the son of Darius Anson Woodward (a.k.a. Aidrias D. Woodward in Charlie Brown's and his mother Edith Ethel nee: Woodward's genealogical Chart made in about the mid-1940's maybe mid-1950's). So now one see's the descendancy.
Althea (nee: Hamilton) Rickman (who married to Frank or Fred H. Rickman) of the Province of Ontario "faxed" this document to Mary Jean (nee: Hamilton) Broomhead (Althea's older sister) when they were seeking to solidify their mother's genealogical work. Althea and Mary Jean's brother Grant Kimble Hamilton of Ontario as well, was attempting to verify their ancestors Native connections back in the summer of 1994 to the point of even contacting the Indian and Northern Affairs Canada after finding these Laurentian Alliance of Metis Membership Cards of their mother's and her father; etc, way before I even knew that these Woodward/Woodard/Heath descendants even existed in Quebec and Ontario! Their mother Ella Sarah Ruth (nee: Heath) Hamilton was born May 12, 1924 in Fitch Bay, Quebec, Canada to Roy Heath and Iva Mosher, and Roy's sister Alice Mary (nee: Heath) Duncan - Hawly was in a 1999-2000 Women's Metis Calendar identified as a Metis Elder woman, wherein she stated, that her mother Sarah Jane (nee: Woodward or Woodard) Heath was "Algonquin" Indian, and her father Albert Anson Heath was "Mohawk". According to Elize Hartley, all audio tapes done for that project Song of the Metis Women were destroyed according to the agreements with the Interviewee. "We are sorry that Alice passed on to the Spirit World so soon after our taping. We would have liked for her to give permission to be able to give her taped interview to her sons. However, at the time, she said she wanted tht audio tape interview destroyed. Yet I have in the files, a letter written by Alice of the life and ancestry."
Whether these "tribal identifiers" regarding being allegedly "Abenakis"/ "Blackfoot"/"Metis"/"Mohawk"/"Coos"in our Woodward Woodard ancestor's descendant's branches of the family were accurate and definitive I do not know (I keep researching). Yet, all or most to Ella Sarah Ruth (Heath) Hamilton children either "registered" with the Laurentian Alliance of Metis, Inc. or with the Metis Nation of Ontario ca. mid- 1970's or 1980's, etc claiming they were Abenaki descendants. Ella (Heath) Hamilton even went so far as to create a genealogical journal of sorts (of which I have a duplicate of), in which were photographs of Metallak's grave in Colebrook, New Hampshire and the road-side monument sign as well when she took to trying to find out more about the New Hampshire relatives and ancestors. She said that the family was alleged related to Metallak, because she said her family was "Abenaki".

Therefore, when this question keeps coming up "repeatedly" that I have not shown or can not show ANY documentation that identifies my ancestor's descendant's as being "Abenaki," (simply because one assumes that one MUST be Abenaki before one can question another about being Abenkai) indeed YES, I do have documentation to show what I say, what MY ancestor's descendant's documented and say. Again, Abenaki descendants did not live in glass houses or live in isolation! The historical social documentation and familial genealogical evidence is out there regarding the legitimate Abenaki descendants. Our Ancestors did not leave us with nothing. For those who say that the paper documentation is unable to be found, like Charles Francis True Jr (i.e. that 95% percent of the Abenaki descendants do NOT have paper documentation to prove their heritage/ancestry) well, I beg to differ with that half baked theory of his. My research, and my evidence proves this out, right along with other researchers/ genealogists before me. IF a person can not and will not take up the responsibility and accountability to find the necessary substantiatig documentation, photographs, newspaper articles, etc. to prove that they are Abenaki descendants, then it seems atleast to me that very very likely their ancestors were telling "Grandma Said So" Stories (like Nancy Millette-Doucet and her buddy there, Howard Franklin Knight Jr.!) around the Thanksgiving dinner table to the grandchildren! It's a dynamic of who-wants-to-be-a- Pilgrim, when one can easily pretend-to-be-an-Abenaki-Chief or say they are an Abenaki Indian in Vermont and or New Hampshire, etc! Please pass the Turkey and the B.S.

Is my ancestral connections to the "Abenaki Ancestors" real or an illusion/ distortion/ delusion? I often question my ancestors and myself on this all the time. The answer is honestly that I don't know, but I sure as heck am not going around with NOTHING in my hand documentation-wise IF I were to decide to step in front of the Vermont or N.H. Governor/or Legislature, when I do say I am an Abenaki descendant; nor am I pretending that a DNA Test result is going to make me into an "Abenaki" either.....like some people you've read about in this blog! I also want to make it very clear that I am in possession of much more documentary information regarding my ancestors, and both oral audio taped interviews and photographically speaking too. No, my ancestors genealogical and social history is not somehow "S-A-C-R-E-D," nor do I feel the need to "hide" these documents away from review. Quite the contrary. I want them to be seen, and reviewed. I have questioned my own families alleged ancestral connections to the "Abenaki" and I realized from the very beginning of creating this blog that I have been addressing my own families dynamic's, just as much as I have everyone else's. With that said, "Anonymous" on this other blog called Abenaki Pride: Allegedly Setting The Record Straight, can go stuff their Turkey!

Now, onward......down the Yellow Brick Road of the Reinvented Alleged Abenakis of Vermont and New Hampshire!

P.S. Watch out you don't step on the Little People.

Just a little Step Backwards......This email got lost in the shuffle...

From: jannette perrigoue Subject: Fwd: Quiet
To: douglaslloydbuchholz@yahoo.com
Date: Saturday, April 19, 2008, 1:07 AM

--- In Olidahozi@yahoogroups.com, Jeanne Lincoln-Kent wrote: "Kwai, James Akerman? We are a little ahead of ourselves because of Howard F. Knight 's letter. I would rather wait until we see if we can get the amendment passed before doing any further negative campaigns. I am moderating one person (Jeannette) Douglas Buchholz's sister out in Kelso, WA to make certain those letters don't hit the fan. I know how much we all would like to settle matters with Paul Pouliot, but I do think the timing is poor. It just might make the senators run the other way again and let the amendment drop. It has already missed the cross over and it may just wind up sitting there and being dropped, so I hope you understand that we are at a delicate stage of this thing. It should all come to a decision one way or the other within a few weeks. I think we can wait until then. Jeanne Kent

So, back on April 19, 2008 Jeanne Kent of Winsted, CT was plotting and conspiring against Paul Wilson Pouliot; etc. as well as against my person!



Step 9 Forward Along the Yellow Brick Road of The Reinvented Abenakis of Vermont and New Hampshire:

Document 01: April 25, 1977. Indian Lecture Peaceful Despite Its Potential For Confrontation. Members of the alleged Vermont Abenaki tribe, Abenaki Confederation Chief Walter Watso, and representatives from the Vermont Sportsmen's Federation were on hand here Saturday to Gordon Day's lecture on "Culture of the Abenaki", yet the meeting was a peaceful one.
Walter Watso, who was appointed chief of the Sokoki, St. Francis, Becancour and Odenak bands of the reunited Abenakis Tribe, declared in a statement during the question session that the Abenaki had claim to more land than Day was allowing in his lecture. Day claimed tht he "would not be astonished" if that turned out to be true, be claimed as of this moment, they didn't have the actual evidence.

Document 02: May 16, 1977. Diversity of Indian interests expressed at final symposium. Abenaki tribal administrator Kent Ouimette struck out at the Vermont Governor's Office, the Press, and the Vermont Federation of Sportman's Clubs. Chairman of Humanities and Public Issues, Mrs. Oakes later expressed her "annoyance" and complained of a lack of a balanced presentation of the Abenaki issues. She said the speaker (Ouimette) attacked both the governor's office and the sportsmen's federation, and that those two groups should have been presented for rebuttal. But Jane R. Hanks, chairman of the Indian Heritage Committee and organizer of the month-long project, said that the whole presentation should not be judged by just one session--the only one attended by Mrs. Oakes. She said the Sportsmen's and Governor's viewpoints were presented at a session last month when ethnologist Gordon Day of Ottawa was the key speaker; he is considered the leading scholarly authority on the Abenakis.

Document 03: May 16, 1977 Page 15. Continuation of Document 02. Indian symposium. Kent Ouimette raised questions of aboriginal rights and of native rights of self- determination, which he said will be relevant to Vermont in the near future. Aboriginal land exists in New England he said, but it has not been fully identified. The Abenakis, Ouimette explained were a tribe of hunters and gatherers who had mixed with some of the early French explorers of Lake Champlain, so they did not "look like" other darker skinned tribes. They thus could be assimulated more easily. Yet those who kept their Indian identity found, when hard times struck Franklin County, Vermont in the 1960's, that they couldn't get any jobs. Unemployment among Abenakis grew to 60 to 75 percent, he said. After publicity surrounding the Wounded Knee incident, and the rising tide of Indian self-determination elsewhere, Abenakis began to re-emerge as a force in Vermont. Ouimette complained that Abenakis, who generally find work in seasonal construction jobs, are kept out of the cultural and social activities. When they re-emerged last year, he said, and there were hints that federal funds might be available, suddenly there were more Indians than anyone had imagined. So last January the tribe developed an enfranchisement procedure by which "legitimate" Abenakis were recognized. Based on genealogical records and the "gut" reaction of the tribe, members were either rejected, or accepted and given an identification card by a March 15, 1976 deadline. There are about 300 Abenakis thus identified, he said. Ouimette described the formal recognition extended last November by Gov. Thomas Salmon, and the revocation of that action January 29, 1977 by Governor Richard Snelling. "We really couldn't imagine the governor of Vermont being such a political animal that he would succumb to the strong pressures of the Vermont Federation of Sportsmen," Ouimette said, "He did the easy thing," the Abenaki leader said, terming Snelling's move "executive genocide." The sportsmen's group is concerned about the Abenakis' request for unlimited hunting and fishing privileges, Ouimette said, complaining that the press, and in particular John Randolph's Vermont Sportsmen, had exaggerated the number of Indians that would be so privileged, and that the paper and other had "sensationalized" the situation. Ouimette siad there would be no more that 230 male Abenakis with these privileges. he noted that the Cree of Quebec have been given exclusive hunting and fishing rights. The Abenakis want only to be treated with "dignity and respect," Ouimette said. Asked what other goals the tribe has, he mentioned that they would like to change a reference to Indians i na textbook used in the Swanton school.

Document 04: June 29, 1977. Nashua Telegraph Newspaper. Vermont Head Of Abenaki Indians Reviews Situation. "With the help of a genealogist, lines of descent and backgrounds are being traced. With more than 326 Indians already identified, Ouimette estimates the total Abenaki population in northern Vermont will peak at about 500. What it comes down to is this, Ouimette says. We'd like to win the next war. And we'd like to do it with Springfield rifles if that's what the other side is using. The battle has begun. The Abenakis are arming themselves, not with rifles, but with grant proposals. They are negotiating for their future.

Document 05: October 22, 1977. Montpelier Memo. Dessent: newest foe of Abenaki rights. Political dissent is considered a healthy aspect of the American democratic system, but it can have a disasterous effect on minority groups who must be unified for their cause....But a recent political split with the tribe, which appears irreconcilable at this point, will surely not make matters any easier. Kent Ouimette, who had helped St. Francis oust Wayne Hoague, himself decided to split off from St. Francis’s group. He left his position as administrator of the St. Francis band and joined the “Missisquoi Council,” headed by Chief Arthur ‘Bill’ Seymour (Burlington Free Press 10/21/1977). Ouimette wrote to Governor Snelling, saying, "Some of us have found that the present governmental structure of the St. Francis band is incapable of protecting the constitutional rights of the individual, to say nothing of aboriginal rights." (Burlington Free Press 10/21/1977). In fact three of the original organizers broke off in 1977 to form separate groups claiming to represent Vermont Abenakis (Wiseman 2001:157). In 1979, another dissenter, Richard Phillips, also broke away and formed a separate group, The Eastern Woodlands Band of the Abenaki Nation (Petition:131). On September 13, 1977, Homer St. Francis, chief of the Abenaki Tribal Council, fired Kent Ouimette from his job as administrator of the council. Both Homer St. Francis and Kent Ouimette agree that the firing was due to "internal politics," but that is apparently all they find in common about the sistuation. A group of Indians then began to discuss "alternatives," and on September 28, 1977 Ouimette said he recieved a letter from Homer St. Francis that he had been "banished" from the Abenaki Indian Nation of Vermont. He said he was told he had 30 days in which to appeal. Ouimette said he considered the banishment a "joke", because he said there was no explanation given, nor is there an provisioin with thin the Abenaki laws which allows for the exile, or banishment, of any member. "It's like being banished from your race," he said. Subsequently, a number of Indians formed the Missisquoi Band of the Abenaki Nation, and chose Ouimette as their spokesman. Again, like I said before on this blog, its like a "Herpes Virus syndrome type dynamic" that keeps happening. "Groups" which Incorporate, disagreements happen, the "Group" which Incorporated, and another split-off "Group" of alleged Abenakis create another "Inc." "We considered the leadership of the other tribe to be a power hungry mob, a dictatorship," he said. "We had to have an alternative for the Abenakis to maintain their identity without being subordinate to an oppressive government." Ouimette said he may have been banished because he was considered "dangerous" since has said he often objected to the council's politics and was "the most public person." However, Ouimette said the banishment was indicative of any number of incidents which led to his disillusionment with the Abenaki Tribal Council. Homer St. Francis and his group, however, claim they are the only legitimate leaders of the Abenaki Indians in Vermont. At a meeting this week with the Indian Affairs Commission, Homer St. Francis produced a statement from Abenaki Chief Walter Watso of the Odanak reserve in Quebec. Walter Watso said that only St. Francis group represented the "true" Abenaki Indians of Vermont. Kent Ouimette, however, said Walter Watso was only interferring with the internal politics of another tribe, and had no authority to declare who was a true Abenaki. According to Ouimette, the main differences between the groups are their attitudes. He said the Abenaki Tribal Council has a more "vindictive" approach. "We're more concerned with restitution that retribution. We're not interested in getting even with society."

Document 06: October 26, 1977 Bennington Banner Newspaper Page 07. Abenakis Accuse Snelling. Vermont's Abenaki Tribal Council has accused Gov. Richard Snelling of trying to make political hay by pitting Indians against Indians. In a statement released Tuesday, the council said the Abenaki Indian Nation has 400 to 450 members--not the 200 that Snelling has estimated. The council also said there are 1,700 Indians in the entire state. The council and the governor have been at odds over whether the Indians are getting enough help from federal authorities. Snelling has said the Abenakis are doing well in getting federal assistance, but the council says the governor is trying to take political advantage of dissension among Indian leaders.

Search This Blog