(Douglas Lloyd Buchholz)
Date: February 24, 2008 1:37:12 PM GMT-05:00
To: Abenaki_news_ email@example.com
Subject: [Abenaki_news_ issues] 3rd email....
Reply-To: Abenaki_news_ firstname.lastname@example.org
From: RickPouliot@ gedakina. org [mailto:RickPouliot@ gedakina.org]
Sent: Friday, February 22, 2008 10:34 AM
To: Paul Pouliot
Subject: Urgent!!!!! Controversial Amendment to Vermont Abenaki Recognition Bill
This is in reference to an urgent matter that concerns members of the Cowasuck band of Pennacook/ Abenaki that are living in Vermont. Apparently April St. Francis, a family leader from Swanton Vermont and Nancy Millette a group leader from the central Connecticut river (sic) valley have been working behind closed doors with Mark Mitchell (Chair of the Vermont Commission on Native American Affairs), without support or inclusion of the Commission, to push through an amendment to the Vermont state recognition bill that would recognize April and Nancy's groups as being the only legitimate Abenaki groups in Vermont. This would exclude members of all other families and tribal groups. This is a significant issue and there is a hearing on Monday 25 February 10AM - 12PM at the National Life Building - 1 National Life Drive in Montpelier, Vermont. The Vermont Commission has requested that representation from families and Bands that oppose this bill, be in attendance to present testimony. I would suggest that a representative from your band Concil (sic), speaking on behalf of the Band and family members attend this meeting.
Richard "Rick" Daniel Pouliot
For additional information, please contact Judy Dow, Vermont Commission on Native American Affairs. 802-879-6155 jdowbasket@aol. Com
(25) Fred Wiseman’s review of the 2/29/07 Senate hearing tapes.
(26) Regarding Dow’s alleged assertions On the 29th of February 2008
Dr. Ray Lussier
Tribal Judge, Koasek
(27) Regarding Dow’s alleged assertions
The only time April (Chief April Merrill) spoke up was when Paul (Pouliot) testified and she said he didn't live in VT. Other than that, I heard nothing, certainly not toward Judy Dow. And when she asked where Paul lived, there were no threats. As a matter of fact, I was more upset then (sic) she. When I voiced my agitation to her, she shrugged her shoulders and said "What will be, will be." No, I did not witness any hostility.
Jeanne Lincoln Kent
(28) “The Abenaki Family Band,” contributed by Frederick M. Wiseman, Ph.D.
It has been the historical way of the Abenaki to have family bands. Centralized tribes were not part of our life ways but merely a construct developed for Indian groups to abide by the rules of the colonizer. I have for you a list of quotes from historians that explain through time what a family band was and still is for the Abenaki. The point these historians are trying to make is that it is the Abenaki life way to exist in family bands; it is the non-Indian way to categorize Abenaki into tribes. However some Abenaki may choose to follow this path today.
VCNAA Commissioner Judy Dow,
The idea that the people now classified by anthropologists as Abenaki functioned only at the band level of sociocultural integration is a dated and simplistic concept (Wiseman 1997a, 1998a, 2001, 2005). There are widely accepted (since the mid 20th century) anthropological meanings for the “traditional societies” classified as band and tribe and the complex society types called chiefdoms and states (Wiseman, 2005). Originally conceived as a neo-evolutionary scheme, the band/tribe/chiefdom /state system later became an ecological or organizational classification. Like many other cultural theoreticians, I have attempted to get beyond this classification, but still find it useful as an introductory teaching and political tool. The defining attributes of each level of sociocultural integration include internal traits such as kinship, economic systems (Rathje, W.L., D.A. Gregory and F.M. Wiseman 1978, Wiseman 2005), subsistence (Wiseman 1983, 1986, 2005) and technological specialization (Wiseman 1992, 2001, 2005), leadership roles (Wiseman 1997a, 2000a) and external relations such as trade and diplomacy (Wiseman 1998a, 1999a, b, 2000a, b, c, 2001a).
In summaryIndigenous pasts are valuable resources for modern Native People to attempt to control. If the past can be shown to be unsophisticated, then there is a natural assumption on the part of settler governments that their descendents are intrinsically unsophisticated. Thus neocolonial governments believe that they can be oppressed until when and if they learn political sophistication from the “superior” culture. The current political and social power of the various Iroquois nations are, in part, based on the promotion of their political sophistication by pioneer anthropologist Lewis Henry Morgan and his intellectual descendents -- from professors, to institutes to whole academic foci (Wiseman 2005). Modern scholars have largely ignored the fact that the Abenakis were part of an even larger and more diverse political alliance, and the Abenakis have been the poorer for it. I have fought against this intolerant idea that Abenaki (and Wabanaki) societies were naive and unsophisticated, and this defense forms the central political thesis of my works being published by University Press of New England (Wiseman 2001b, 2005 and MSS in prep). That the conflict and its resolution that seems to be ebbing and flowing in the Vermont Indigenous world is basically at the Village or “tribal” (groups composed of many families or lineages) level, is excellent documentation of the 21st century continuance of this ancient complexity. Finally, a peer reviewer of this argument believed that I was too kind in my detailed deconstruction of Ms. Dow’s argumen t:
I think you need to review your conclusion to be sure you deliver the "knock out punch" because I didn't get a clear wrap up. It should end with the clear statement: "therefore Ms. Dow is dead wrong".
Dr. Raymond Lussier, Koasek Band,
Rathje, W.L., D.A. Gregory and F.M. Wiseman Trade models and archaeological problems: Classic
Maya examples. In T.A. Lee and C. Navarrete (eds.), Mesoamerican Communication Routes and Cultural Contacts. New World Archaeological Foundation Papers No. 40:147-175. Provo, UT.
Subsistence and complex societies: the case of the Maya.Advances in Archaeological Method and Theory. VI:143-189.Academic Press. New York.
Palynology of complex societies. Society for Archaeological Sciences. New Orleans, May, 1986
10,000 Native American years in Vermont. Summer Lecture Series, Vermont Historical Society. Calais, VT. August, 1989
Abenaki prehistory and history. "We Vermonters", Fletcher Free Library Series, Burlington VT. February, 1990.
The Material Heritage of the Western Abenaki. The Columbian Legacy Symposium, Goddard College, Plainfield. Oct. 1992
The Western Abenaki Renaissance. Humanities Department symposium, Penobscot Nation, Old Town Maine, October 1993.
(a)“Abenaki History and Ceremony“ Vermont Council on the Humanities Annual Adult Education Conference. Ascutney VT.
(b)New Dawn (with Linda Pearo, Madeline Young, and Jeff Benay) University of Vermont Press. 171 pp.
(a)“The Great Council Fire“. Musee des Abenakis Odanak, Que.
(b)“The Abenaki“ Wabanaki Confederacy Annual Gathering. Odanak, Quebec,
(a)The Great Alliance. Wabanaki Confederacy Annual Gathering. Pleasant Point, ME,
(b)The Last Alliance. Abenaki Symposium. University Of Vermont, Burlington
(a) The Abenakis’ Role in the Great Peace of 1701. Musee de Montreal; Fête des paix
March 28, 2000
(b) “Origin and development of the Wabanaki Confederacy” and “The Council Fire.” Wabanaki Confederacy Annual Gathering, Old Town, ME.
June, 21, 2000
(c)The Abenakis and their political heritage. Heritage Days Celebration, Highgate, VT,
May, 2000 2001
(a)Last Alliance, the Wabanakis and the Great Council Fire. New England Historical
Society, Old Sturbridge Village,
(b)The Voice of the Dawn University Press of New England. Hanover, NH.
(a)Forensic science, sovereignty and ethnography. American Indian Science
Encyclopedia University Press of New England, Hanover
The Wabanaki World Vol. I : Decolonizing a taken prehistory of the Far Northeast University Press of New England.
Against the Darkness (CD/DVD Combo. Wôbanakik Heritage Center/Title 7 Indian
Education, Swanton. In press Timreck, Theodore, and Wiseman, FM, Hidden Landscapes, (five part video series) MSS. In Preparation Against the Darkness: the Wabanaki World 1609-1970, and The Data Wars of the Far Northeast: the Wabanaki World, 1970-. University Press of New England
(29.) Dartmouth Historian Colin Calloway, communication to Nancy Millette, 11 Mar 2008
Dartmouth Historian Colin Calloway, the foremost Euro American authority of Vermont Abenaki history, has never, in his researches, heard of Moccasin Village, and does not have anything on the historical Winooski community. In response to a Query by Koasek activist Nancy Millette, he said the following.
From: ************ ****@Dartmouth. EDU (Colin G. Calloway)
To: chiefnaki@comcast. net
Subject: Re: another question
Date: Tue, 11 Mar 2008 12:20:34 +0000
Nancy Millette - Doucet:
I'm afraid I did not have much on Winooski and I had not heard of Moccasin Village.
Collin G. Calloway