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Friday, November 12, 2010

State of VT's Response to Petition for Federal Acknowledgment of the St. Francis/Sokoki Band of the Abenaki Nation of Vermont: Pages 75 to 81:

No people represented a mobile, uncontrolled social group in Vermont better first two subjects of the Eugenics Survey investigations—the "gypsy" than the first Eugenics investigations—the  and "pirate" families. Principally of Abenaki and French-Canadian ancestry, the "gypsies" moved freely about a wide part of the state, almost entirely outside mainstream economy and society. The "pirate" families were equally mobile, taking their canal-barge houseboats to points up and down Lake Champlain where they might live unmolested. (Dann 1991:14).

He did not provide any, citation for the source of this information. Moreover, Kevin Dann's article did not suggest that the Abenakis needed to conceal their identities as a result of the survey, nor did he suggest that the Abenakis were a primary target of the survey. However, these ideas evolved to take that form in the 1998 Vermont History Kit and Wiseman's publications (Davis Affidavit, Attachment A:13-15 ).
Nancy Gallagher's comprehensive history of the Eugenics Survey of Vermont did not independently verify any particular eugenic focus on Abenaki families. Gallagher stressed Henry Perkins's and the survey's interest in French Canadians (Gallagher 1999:45, 73, 95-97). Her only references to Abenaki subjects of the survey were based on representations by Moody and Dann (Gallagher 1999:81, 201-02, fns. 17-18). Commenting on the "gypsy" families that the petitioner claims are Abenaki, Gallagher observed that the survey's "genealogical research had traced their origins to early-nineteenth-century immigrants from Quebec" (Gallagher 1999:81). However, she repeated the assertions of John Moody that "recent research by the Abenaki people has revealed that Perkins and Abbott's Gypsy Phillips family were indeed Abenaki families" (Gallagher 1999:81). She should have stuck with the genealogical evidence: these families were French Canadian (Davis Affidavit, Attachment A:8-16).
Both Kevin Dann and Nancy Gallagher were led to believe that the "gypsy" Phillips family was Abenaki, but there is no evidence of Abenaki descent in any of the families in the Eugenics Survey of Vermont's records themselves (Davis Affidavit, Attachment A:8-16). Only an independent
search of genealogical records for proof of Abenaki heritage can substantiate such a claim. The gypsies of the first annual report of the Eugenics Survey were a composite drawn from pedigrees two and four (Dann 1991:10). There are a few miscellaneous references (among several thousand pages of records) to Indians in the Eugenics papers. However, not a single one of the references identifies the individuals as Abenaki. Rather, the very few individuals who are identified as Indian appear in the Phillips family file, and they are associated with other tribes—Kickapoo or Caughnawagha Mohawk (Davis Affidavit, Attachment A:10).
As for the "pirate" family—pedigree 3—the Jeromes, the only possible Indian is
Minnie Champagne, who married into the family, but did not have any children with her Jerome husband. Furthermore, petitioner seems not to claim any descent from the Jeromes, since there are no members of that family in the Family Descendancy Charts submitted by petitioner to the BIA in 1995.
So one wonders why Kevin Dann and Nancy Gallagher concluded these were Abenaki families.They had to have some other source—probably John Moody (and or Judy Dow). His influence on Kevin Dann's writing was alluded to in this statement from a letter Dann wrote to Gordon Day: John Moody "is going over my manuscript with fangs bared" (Dann 12/l/1989). And, as noted above, Nancy Gallagher relied on John Moody (and Judy Dow) as well. However, since neither Nancy Gallagher nor Kevin Dann analyzed John Moody's genealogical material or evidence of Abenaki ancestry, they had no way to verify his representation to them that these subjects of the Eugenics Survey were Abenakis.
The St. Francis family was not one of the primary families surveyed by the Eugenics Survey, but it is included in the files as an incomplete pedigree. That St. Francis family is not identified as Indian in the records. The specific family histories of the St. Francis family list the family

as "French." There is also a general reference to a French settlement in Swanton. One informant refers to "the St. Francis Indians," which he describes as a "French and Indian mixture" (Eugenics Survey of Vermont [1926-1930]a).
Abenaki advocates such as Wiseman claim that the Eugenics Survey described
Indians as gypsies or basketmakers as a proxy for calling them Indian directly. Supposedly this is because the surveyors did not recognize them as Indian, due to their cleverness at hiding their identity. However, it is hard to believe that Henry Perkins would have been blind to Indians in Swanton and surrounding areas if these were really the people his project was surveying. Perkins was the son of Professor George Perkins, state geologist, state naturalist, and state entomologist "Vermont's greatest nineteenth-century answerman" (Dann 2001:191 ). Moreover, the senior Perkins was an authority on Indian remains, and took his son to archeological sites (Perkins, G. 1873, Gallagher 1999:15). Not only that, but the Perkins family went on camping retreats in the Vermont wilderness in Swanton in the 1880's (Gallagher 1999:15). If there were Abenakis in Swanton at the time, surely Perkins would have known of it and not confused them with French Canadians when he conducted his study years later.
The Eugenics Survey papers themselves offer another explanation for the absence of Abenakis. These basketmaking people who are now claimed to be Abenaki may be nothing of the sort. The survey papers reveal that the Phillips family (pedigree 4, gypsies) had no basketmaking heritage; rather, they learned to make baskets from a Frenchman while living on the poor farm in the Peacham-Danville area of northeastern Vermont (Eugenics Survey of Vermont [1926-1930]b).
Actually, this is a POSSIBLE ERROR, on the part of studying the Eugenics Record documents themselves. It is my understanding, that it was the Way and Woodward Families (in part) that were actually SAID to be the people "who learned to make baskets from a Frenchman, while living on the north Peacham Poor Farm," according to the Eugenics Records documents. Whether the "Frenchman" was "French," or a man, who appeared to be "French," or whether he was an "Indian" or an "Abenaki" who spoke French, is up to debate as well. It really doesn't matter. Not just "Indians" or "Abenakis" made brown ash baskets for selling to tourists, and farmers within N'dakinna (New England) throughout the 1800's and into the 1900's.
Yet, being able to do basketmaking does not necessarily make a person into an "authentic" Abenaki, nor does it make a "person an "authentic" Abenaki simply for learning to speak the Western Abenaki Language either (Bruchac's, Gould's, Pouliot's etc).
Again, these are (afore-mentioned) people who were NOT BROUGHT UP WITHIN AN ABENAKI COMMUNITY , who are NOT RECOGNIZED by an legitimate Abenaki Community, nor are they genealogically connected to the Abenakis or to any known historical Abenaki Community.
These people ARE CONNECTED to each other, by way of their created Incorporations, that these people, today (since 1976), now claim are "Abenaki Communities," "Abenaki Tribes" or "Abenaki Bands," in their agenda and endeavors to gain State-Legislature-Sanctioned "Abenaki Recognition" for their Incorporations, their "members" and for themselves!
The fact that some of the ancestors of the people in today's Abenaki community
appear in the Eugenics Survey papers could be (1) because their families were French Canadian, or (21) because they intermarried with French-Canadians and became so closely identified with them that they adopted the French Canadian community as their own.
Based on the material made available by the BIA to the State of Vermont under the Freedom of Information Act, the State submits comments on the evidence for Criteria (a), (b), (c), and (e). Because of privacy exceptions to the Freedom of Information Act, the State has not been able to see the membership criteria or membership lists of the petitioner.
Therefore, it is impossible to comment on the evidence provided by petitioner for Criteria (d) or (f).

Criterion (a) requires that petitioner have "been identified as an American Indian
entity on a substantially' continuous basis since 1900" (25 C.F.R. 83.7(a)). The regulations specifically call for an examination of the petitioners and their ancestors through the lens of outsiders. They state, the "evidence to be relied upon determining a group's Indian identity" needs to be "evidence of identification by other than the petitioner itself or its members" (25 C.F.R. 83.7(a)). Self-reporting of the existence of a tribal entity does not satisfy this criterion. Indeed, "the criterion is intended to exclude from acknowledgment those entities ... whose Indian identity is based solely on self-identification" (59 Fed. Reg. 9280, 9286 (Feb. 25, 1994)). Examples of permissible identification are listed in the
regulations and include federal, state and local governments, anthropologists, historians, and other scholars, newspapers, books, and other Indians tribes. Inherent in this criterion is the requirement that the identification be of the group as an entity, not individual people. The BIA's 1991 comments on the proposed revisions to the federal rules governing acknowledgment demonstrate this. Language was added in section 83.7 "to emphasize the fact that the criteria are applicable to the identification of tribal entities, not individuals" (56 Fed. Reg. 47322 (Sept. 18, 1991)). The U.S. District Court for the District of Columbia said the same thing in an opinion that stressed the "fundamental distinction between the political classification of groups as Indian tribes and the racial classification of persons as Indians" (United Houma Nation v. Babbitt, 1997 WL 403425 (D.D.C. 1997). *6). It is not enough, said the court, for a group to be comprised of individuals of Indian descent. they must also be tied together as a tribal entity. It summed up by noting that miscellaneous Indians do not make a tribe" (United Houma Nation v. Bibbitt, 1997 WL 403425 (D.D.C. 1997), *6).
In order to obtain federal acknowledgment as a tribe, the petitioning group must have retained enough of an Indian identity that is recognizable and identifiable as an Indian entity to outsiders continuously from 1900 to the present. Full assimilation into the surrounding society will disqualify it from federal acknowledgment. The federal courts have reiterated this concept:

When assimilation is complete, those of the group purporting to be the tribe cannot claim tribal rights. While it might be said that the result is unjust if the tribe has suffered from federal or state discrimination, it is required by the communal nature of tribal rights. To warrant special treatment, tribes must survive as distinct communities .... the district court specifically found that the appellants had not functioned since treaty times as "continuous separate, distinct and cohesive Indian cultural or political communit(ies)." (United
States v. Washington, 641 F.2d 1368, 1373 (9th Cir. 1981), cert. denied, 454 U.S. 1143 (1982)).

If a group is not distinct enough to be viewed as separate and different from the rest of society, then it no longer has a separate identity as an Indian tribe.
Connected with the continuous identification of the tribal entity by outsiders is the requirement that the tribe be a continuously existing one—not a group that formed in recent times. The comments on the proposed rules (adopted in 1994) reiterate this (56 Fed. Reg. 47321 (comment on Section 83.3 Scope)).
BIA decisions illustrate how various types of evidence are evaluated under this criterion. The case of the MaChris Lower Alabama Creek Indian Tribe is a good example. The evidence sought and examined in that case came from many Sources. Federal census records were searched, vet none of the ancestors of the group was identified as Indian in those records (BIA MaChris Lower Alabama Creek Indian Tribe 1987:6). Local and regional histories of the relevant counties in Alabama were examined, but the MaChris were not identified as a group in any of them (BIA MaChris Lower Alabama Creek Indian Tribe 1987:6, 14). Scholarly works on the Creek Nation did not refer to the MaChris group (BIA MaChris Lower Alabama Creek Indian Tribe 1987:6). A locally and regionally known historian did not know that an Indian group had survived in the area, despite the fact that he had conducted extensive research on the early history of the region (BIA MaChris Lower Alabama Creek Indian Tribe 1987:24-25).
The group was not mentioned in any newspaper articles until 1983 (BIA MaChris
Lower Alabama Creek Indian Tribe 1987:6, 14). Other sources consulted and referenced by BIA researchers were military and veteran pension records. Again, none of them designated the individuals as Indian (BIA MaChris Lower Alabama Creek Indian Tribe 1987:12). The
BIA also found it significant that student researchers "traveled throughout Alabama in search of remnant Indian groups, but did not discover any reference to the MLACIT or its individual members" (BIA MaChris Lower Alabama Creek Indian Tribe 1987:14). In sum, the MaChris did not appear in any records as an entity until 1982. There was no evidence to link them to the Creek Indians who were removed from the area in 1838. This gap in identification disqualified them from federal acknowledgment (BIA MaChris Lower Alabama Creek Indian Tribe 1987:2, 6).
The evidence of external identification of the St. Francis/Sokoki Abenaki presented in the petition is scant. It contains absences as, glaring as those in the MaChris case. Instead of providing detailed citations to external observations of the group as an Indian entity, petitioner devotes ten pages to its theory as to why the Abenakis of Vermont have been invisible in the records (Petition: 145-154). Most of the examples of identification that are listed pre-date 1800 (Petition: 145-146, 153). The very few items provided in the petition after 1900 are for individuals, not for a tribal entity.
In contrast, the social science record is replete with comments by external observers on the absence of Abenakis from Vermont. These materials are presented below and analyzed in light of the guidance provided by BIA decisions. For ease of manageability, the material has been divided into five time periods: 1900 to 1929, 1930 to 1947; 1948 to 1973; 1974 to 1981; 1982 to the present. The evidence demonstrates that external observers did not identify any Indian entity in northwestern Vermont from 1800 until 1974, when the present group formed. This represents a gap of nearly one hundred seventy-five years.

Wednesday, November 10, 2010

We INTERRUPT this REINVENTION of the ALLEGED Vermont and New Hampshire Abenakis Broadcast, for this BREAKING NEWS:

VCNAA Minutes - October 19, 2010
Posted: 10.28.2010
Members Present:
Luke Willard, Chair
Charlene McManis, Secretary;
Melody Walker Brook; Dawn Macie; Takara Matthews;
David Vanslette;
Fred Wiseman. Absent:
Nathan Pero; Shirly Hook.
Diane McInerney, Executive Administrative Assistant, DHP;
Giovanna Peebles, SHPO/State Archeologist.
Dave Skinas, USDA/NRCS;
Chief Nancy Millette Doucet, Koasek;
Charles Delaney Megeso, Mazipskiwiki Abenaki;
Diane Mueuller, Burlington; Lisa Rathke, AP; Jeffrey Benay, Indian Education;
Fred Wiseman, Archeologist/Johnson State College.
Luke Willard brought the meeting to order at the State House, Room 11 in Montpelier, Vermont and welcomed everyone.

1. Approve minutes of September 28, 2010
The minutes were reviewed. Melody Walker-Brooks moved to accept the minutes as written. Fred Wiseman seconded. All agreed.

2. Rules of Procedure
The commission reviewed a draft “General Consensus” Rules of Order model that Luke Willard prepared. He read the rules. Some discussion was held. DHP will mail out handouts to absentee commission members. Fred Wiseman moved to accept the draft of consensus rules as written. Takara Matthews seconded. All agreed.

3. Vice-Chair Luke Willard suggested a Vice-Chair be elected in case he was not available to preside over any meetings held. Otherwise, the moderator would be the secretary who is quite busy recording. Luke nominated Melody as Vice-Chair, stating she has a clear understanding of our process. TK (Takara Matthews) moved to accept Melody as Vice-Chair. Fred Wiseman seconded. Melody Walker-Brooks will
be able to put in more time after March when her schooling is completed and accepted the nomination. The vote was held and all agreed.

4. American Indian Heritage Month in November
Charlene began the discussion with some background. This special month began in 1990 by President Bush. It has been proclaimed every year by Congress and the President. Charlene made some suggestions: create posters promoting Native American Month, ask the local library to set a display of Native American books, or talk about Native Americans at a local school.

Luke suggested the Commission promote this event on their website.

Dave Skinas offered to send posters to Commission members from the USDA promoting Native American Month.

Chief Nancy suggested Governor Douglas sign a proclamation.
Oh, yet ANOTHER Governor's Proclamation? One of about (oh, let's see here....counting on my fingers.....) 7,8,9,10 of them so far that she has solicited over the years. This is a freaking joke to laugh at, if it weren't so pathetically "expected."

TK will be collaborating with the National Guard on this event.
Takara Matthews is or was employed by the National Guard!

Giovanna Peebles suggested media releases through the State of Vermont.

More discussion was held. Luke recommended a work group. Charlene, Fred, David and TK will be on the work group. The group will come back with suggestions for this year and next year.

5. Testimony by Professor Fred Wiseman
Fred shared a deep [notice he shared a supposedly "DEEP" and not a SHALLOW] overview and history of the state recognition issue in Vermont. Fred explained the concept of native identity in the United States. Fred also discussed group identity politics. Fred urged the commission to remember that natives are on their own when applying for recognition. Luke thanked Fred for his testimony. Some discussion was held.

PAY ATTENTION HERE to what Fred Wiseman PhD stated (the S.222 Amendment passed by both the House and the Senate Legislature, MANDATED BY LAW, requires that the VCNAA help ALL NATIVE PEOPLE with petitioning to gain "Vermont State Recognition") and contrary to what and how Mr. Wiseman PhD. stated it in the VCNAA meeting, the S.222 Amendment REQUIRES that these NATIVE PEOPLE whom seek State of Vermont Recogntion are not to be "on-their-own, when applying for recognition" by the Vermont Commission on Native American Affairs. 


The "silent" "unspoken" Abenaki Alliance's "internal" Mandate  is to "keep everyone else OUT of the Recognition Process"
but themselves.

6. Review Panel Instructions & Reference Guide
Luke presented a draft entitled, Review Panel Instructions & Reference Guide.
Giovanna suggested the information be placed on our website.
It was agreed to add a line in the draft specifically instructing the review panel to address all criteria in their report to the commission.

Charlene moved to adopt the draft with the added line. Dawn seconded. All agreed. Discussion of a policy to instruct recognition applicants to submit documents relating to genealogy in sealed packets, marked as such, was held. TK moved to adopt the policy. Melody seconded.
All agreed.

7. Testimony by Jeffrey Benay
Jeff passed out to each commission member the New Dawn: The Western Abenaki: A curricular Framework for the Middle Level by Linda Pearo, Fred Wiseman, Madeline Young, and Jeff Benay. A CD/ROM, Against the Darkness: The American Abenaki Experience was also distributed. Jeff gave an overview of Title VII Indian Education in regards to Missisquoi. The main focus of Jeff's testimony focused on networking and partnerships with state agencies and many other organizations and institutions in order to accomplish greater achievements. Discussion was held. The New Dawn binder went out to all the schools in Vermont but has not been implemented. Luke asked “How can we get the
schools to utilize the resources available?” Create educational programs from the ground up instead of the top down.

8. Consider findings of ‘Review Panel’ work group
Melody passed out the list of 8 scholars willing to review recognition applications. Many experts have not committed or are still considering. This is still a work in progress. She discussed her report. Giovanna suggested that there may be a conflict of interest with Scott Dillon because of his employment with DHP.

David Skinas asked if tribes could bring in their own scholars for research. It was decided to have these scholars contact Melody Walker-Brook to be vetted and considered. SEE "MY RESPONSE" BELOW IN THIS POSTING.

Dawn Macie reaffirmed that members of the applicant tribe or anyone affiliated/ or associated with the "Abenaki Alliance" in whole or in part, past tense or present tense cannot be considered or appointed to the applicant's review panel.

Fred Wiseman suggested having bullet points for scholar’s expertise and criteria. Charlene moved to accept the scholar list. Fred Wiseman seconded. Discussion held. Charlene amended the motion to accept the scholar list excluding Scott Dillon until there is a better understanding of Giovanna's concern. Fred seconded. All agreed.


1. Website
The outline of the contact page the movement of the September 3rd news release to somewhere other than the home page was discussed. Also:
General content on what the commission is.
Calendar of the commission/native activities.
Policies and procedures on tribal recognition.
Consolidated list of native resources.
State email accounts for commission members.

2. Location of the next 3 meetings
Meeting locations were discussed.
Next meeting will be November 16, 2010, 1pm to 3:30pm in Newport. [This is what is said in the Caledonian-Record newspaper article of November 09, 2010 on Page A3 and A6; yet under Vermont Open Meeting Law, all "SPECIAL  MEETINGS" MUST BE "WARNED" REQUIRING A MINIMUM OF 3 PUBLIC POSTINGS OF THE AGENDA and NOTICE...."at the TOWN CLERK'S OFFICE; and in addition to the 3 PUBLIC Postings of the Notice, there also must be required that notification of the Agenda and Notice be given to the LOCAL NEWS MEDIA and ANY OTHER MEDIA that specifically requests such NOTICE, PRIOR TO ANY SPECIAL MEETING. I would think that having a "Public Get-Together" is something of a "platform" in which to create the illusion of Abenaki/Native American input and participation into this Recognition Process.
Making Incorporations INTO Abenaki Tribes is WRONG, and having 80% percent of those appointed to the VCNAA is in conflict with any sort of transparency and fairness to the Recognition Process of Native Peoples, contrary to those that can show genealogical connection to their Abenaki ancestors, and historical connection to a defined Abenaki Community! This whole Recognition Process that has been set up as a sham, moreorless "a Con-Job" of massive proportions, that is continuing to become an even larger absurdity! I have no respect for their "games," manipulations and deceitfulness.

SEE THIS LINK: http://www.sec.state.vt.us/municipal/pubs/openmeeting/intro.html

Which one is the official "warning" or notification of this pending November 16th, 2010 Meeting?...is the VCNAA minutes in which the VCNAA gives a DIFFERENT time for the meeting, the actual "warning"? ~or~ is the "warning"  that was posted in the Caledonian-Record Newspaper article, in which Luke Willard, Chairman, states that the meeting will start at 12 p.m. "unofficially"? the correct time? This will be the first of many “Public Forums” held around the state to more effectively communicate with native communities and other interested parties. Public Forum and a potluck will begin at 12noon.

3. Testimony by Chief Nancy Doucet, Koasek
Chief Nancy Millette-Doucet gave a passionate testimony regarding concerns that tribal rolls and specific street addresses as public records could bring harm to tribal members. Luke Willard mentioned that he did a brief search online and could not find any tribe's current rolls, much less the street addresses of each member. After much discussion, it was apparent that more information must be gathered on the topic of personally identifiable information.

Here we see "Chief" Nancy Millette-Doucet giving a passionate [and not a deep] testimony concerning that so-called "tribal rolls" and specific addresses, as public records could bring harm to tribal members. I am still trying to figure out what possible harm could come of their names and addresses being in a public forum such as this blog, to the specific persons identified. Hmmm, lets see here, I really don't condone nor recommend any harm come to any so-called self-identifying "Abenaki" person. Then again of course, I would hope that the Federal and or State Judiciary would bring a truck load of silver industrial strength duck-tape and shut these Vermont and New Hampshire Incorporations up for once; and allow the REAL GENEALOGICALLY AND HISTORICALLY CONNECTED ABENAKIS, HAVE SOME SAY IN THE ABENAKI RECOGNITION PROCESS IN VERMONT AND NEW HAMPSHIRE. Yet, regardless of my hope, I won't be holding my breath "for that to happen" either from Odanak, any other legitimate Native Communities that neighbor Vermont, and neither from the Fed's or State's of N.H./ VT (since according to Fred M. Wiseman and his pathetic incorporated groups which comprise this so-called "Abenaki Alliance" who consider Odanak's Abenaki descendants living in Vermont, etc., as "Ex-Patriots." etc.)

But isn't it interesting, that Nancy Millette-Doucet would "run her mouth" complaining yet again, about what is on this blog, at this particular VCNAA meeting this previous October, with her croonies Chairman Luke Willard etc....and then subsequently "run her mouth some more" to even more people, yesterday on November 09, 2010? Yes, I do believe someone could get really rich if they invest in some silver industrial-strength duck-tape, for the likes of all these Wanna-be Abenaki Chiefs, Tribes, and so on!

FACT is, I posted those so-called "tribal roll" documents pertaining to these various Incorporations created by Nancy Millette-Doucet, Brian Chenevert, Howard F. Knight Jr, Karen Majka aka "Karen Mica," etc., back on January 07, 2010 on this blog....10 months ago.

Nancy Doucet is just now, in October and November 09, 2010, deciding that "vocalizing her concerns of possible harm to members of these incorporations," is to her (and their Alliance's benefit) in their "bitching" about "old" already-Judicially-Resolved-complaints on June 06, 2009 in a North Haverhill, Grafton County, N.H. District Court? This Court Audio is on this blog, if anyone wishes to listen to such again. Perhaps Nancy Millette-Doucet should listen to the Judge 1 More Time, just in case she is confused about the conclusion of the matter?!

I find that "too bad," "too sad," and "a bit too late," for this self-appointed and self-declared "Koas of the Koasek Chief" and this concocted "Indigenous Vermont Alliance", in their trying to act all passionately concerned over some public addresses of an Inc. Membership list, that btw, Nancy Millette-Doucet herself who was the person whom emailed to Eric Scott Floyd of Pittsfield, MA these very documents in an email to him, in her seeming "malice and bullying" fit towards the former Incorporation group she'd claimed to be a "Chief" of. So much for her "declaration of confidentiality" !!

It seems pretty simple to figure out, that with a paid-subscription to Intellius.com, or any other website "for-a-fee" to access information on people, that these addresses of Nancy Millette-Doucet's Incorporation members/ follower's/ supporters, are pretty much ALREADY in the PUBLIC DOMAIN, right along with their other records!

All I have been doing, regarding this blog, is putting everything into one location. Of course, Nancy Millette-Doucet and this Alliance, will say that is an Invasion of Privacy; that the documents and details therein are "sensitive" "personal" etc. That to do this research, it is a vendetta, a "Personal Attack". And even more absurd, is that these people who are claiming to be "Abenaki" seeing their names and addresses etc on this blog, will be harmed i.e. Identity Theft inside or outside of the U.S.A. It's the delusional paranoia "that the Sky Is Falling" and the "End Times" for all of them....just because their supposed "Personal" "Sensitive" "Genealogical" "Private" "Stolen" information and documents are here on this blog. Obviously, someone is mentally paranoid, confused and upset that I am posting these PUBLIC RECORDS on this blog, and or the doucments they themselves have given to someone else, and in turn, those very documents have arrived on this blog!

4. On Site Burial regulation.
Giovanna passed out the newest on-site burial regulation policy for review.
Anything passed out for review and discussion in the VCNAA meetings, MUST BE ATTACHED to the minutes of such meetings by the VCNAA! Why? Because it's in the Open Public Meetings Law!

The meeting was adjourned at 3:55pm.

Respectfully submitted by,
Charlene McManis, Secretary
The Caledonian-Record Newspaper
Tuesday, November 09, 2010
Page A3
Around the Region
"Native American Panel Meets First in Newport"
Luke Willard of Brownington wants to hear from people in his own county about the needs of Native Americans.
A member of the Nulhegan Abenaki Tribe of Orleans County, Vermont [ SO, WHEN WAS IT BEEN DETERMINED BY Vermont Law or Legislation,THAT AN INCORPORATE ENTITY has become a legitimate defined "ABENAKI" TRIBE BEFORE THESE INC. GROUPS ARE RECOGNISED BY THE LEGISLATURE?, Willard has his own personal experience growing up as a Native American to draw upon. [B.S. STORIES]
He is coming, as chairman of the newly reformed Vermont Commission on Native American Affairs, to Newport City to find out what others have to say.
The commission holds its first meeting Nov. 16 at Goodrich Memorial Library in Newport City with a potluck luncheon at noon to meet and greet those involved in or interested in Native American affairs.
The commission will the conduct a business meeting at 1 p.m.
The Vermont Commission on Native American Affairs has been charged with establishing a process for state recognition of Native American tribes in Vermont. The Senate Committee on General, Housing and Military Affairs, chaired by Sen. Vincent Illuzzi, R-Essex-Orleans, introduced the commission's mission in the past year.
Illuzzi said he welcomes the commission to Newport City, noting the area has a relatively large number of residents of Native American descent.
"I hope that the commission will help Native Americans around Vermont continue to document their heritage and rebuild their cultures and traditions," Illuzzi said.
Willard wants to devote the noon hour to hear about the needs and concerns of local Native people and to answer questions.
He also hopes that local educators will attend the meeting to learn
See Native American Panel, Page A6

Native American Panel A6
Continued from Page A3
more about Title VII Indian Education, a federal program that could bring money to local schools in the county. The commission intends to focus on education and public awareness.
"I think they go hand in hand," Willard said. "There are many Abenaki students in the schools in Orleans County. But I think most are afraid to embrace, and in some cases admit, their own heritage because it could bring teasing from other students who are only taught a small piece of Abenaki history, and literally nothing about the contemporary Abenakis who sit at the desk right beside them."
"This was a problem when I was a student and now I hear about it from my own children," Willard said. USING HIS OWN CHILDREN to perpetuate his own "Abenaki" agenda to bring Title VII monies POSSIBLY into Orleans County, Vermont so these Incorporations can "legitimate" themselves as being "authentic" Abenakis, and to "Double Dip" into the Federal Funding for Indian Education? Interesting Ploy isn't it? Especially when one remembers how (when the Former appointed VCNAA members began to ask for Title VII Funding for Orleans County, Vermont etc and were told "NO" by Jeff Benay) Next thing you know, Luke and Company (his appointed "Chief" Donald Warren Stevens, Jr. will be applying for Department of Labor Monies each year as well, just like April Merrill has been doing for years now!)
The Newport meeting is the first of many throughout Vermont for the commission.
For Immediate Release
Chief Nancy Millette Doucet
Koasek of the Koas
The State of Vermont at the present time does not have any laws or provisions in place to protect security and privacy of State citizens. There is no such thing as Privacy anymore, just ask anyone with a cell-phone, with a memory card! Vermont Law states that Vital Records, Court Divorce Records etc are PUBLIC RECORDS. Currently, any party has unlimited access to Vermont birth and death certificates INDEED, THAT IS TRUE since the Vital Records are again, a MATTER OF PUBLIC RECORD, therefore, these DOCUMENTS can be reviewed and obtained by the PUBLIC, with no tracking WHY would these documents NEED to be tracked? or purpose required IF the Vital Records are a matter of PUBLIC RECORD, then a person of the PUBLIC, does not need a purpose to review and obtain the PUBLIC DOCUMENTS, which also pertains to Vermont Birth, Marriage, Divorce, and Death Records, including Court Divorce Records. This allows anyone from within or outside of the U.S. to obtain a certified copy of a birth or death certificate, which may ["may" is the operative word here] then be used to obtain U.S. passports, driver’s licenses, federal benefits (e.g., Medicaid), and for a variety of other purposes This is a half-truth, because a person OUTSIDE the USA, would have to provide some sort of photographic identification and another piece of legitimate Identification to obtain a RECORD....UNLESS of course, the processing person is STUPID. This is a significant threat to the security and privacy of Vermonters. Paranoia is such a mental illness....again, there is no such reality as privacy in today's age of technology....unless of course, one lives in an Amish Community. PROVE TO ANYONE, that having a Vermont Vital Record online, non-certified on this blog or on Ancestry.com threatens or somehow a "significant threat to the security and privacy of Vermonters" Mrs. Nancy Doucet. Can someone show and provide the case evidence that someone (anyone) has fraudulantly obtained, by deceit or deception, a Vermont citizen's vital record (certified or not), in their attempt to specifically steal another person's identity? I doubt there is even a single documented case in Vermont of this even happening! This is merely a woman (Nancy L. Millette-Doucet) who is screaming to the N.H. and VT Politicians, like "Henney Penney" in the story, "that the Sky is Falling" so she is running to tell the King (Gov.'s of NH and VT) all about it!
With the lack of laws or any protection of living person's sensitive records [Vital Records of Vermont are a matter of PUBLIC RECORD, subsequently the PUBLIC RECORDS are not sensitive records, nor do these records need "protection laws" UNLESS of course, as apparently the case, that Nancy Doucet herself is needing to "protect" her created Koas of the Koasek Chief self-created and self-promoted persona] and information opens every person in the state to become victims of identity theft [B.S., this is a baseless claim, as Identity Theft is 99.9% carried out by Cyber Attacks, Phishing, and other means of deceit and deception, towards the targeted person or persons; using a Certified and or Non-Certified Vital Record alone cannot gain another Identifier Document. If one goes for a Drivers License, the petitioning person(s) MUST show and provide another piece of identification ALREADY in their possession], invasion of privacy [Again, access and the obtaining of PUBLIC DOCOUMENTS including Vital Records is NOT an "invasion of privacy" since the records are already a matter of PUBLIC RECORD, dah...], defamation [defamation is "in-the-eye-of-beholder." I consider this blog and its contents to be "a balance between the LIES and DECEITFUL DISHONEST BULLSHIT ( of which these alleged and reinvented Abenaki incorporated groups in Vermont and New Hampshire have been putting into the minds of many, publically and politically throughout the years to present) and The TRUTH, which obviously threatens this "Abenaki Alliance" agenda and foundation/ claims of being the ORGINAL PEOPLE of Vermont] and the list goes on especially where GOOGLE, Explorer and other Internet hosts has no restrictions either. [Oh, let's shed a few "crocodile tears" for those who claim to be Abenakis and from the Historical Abenaki Tribes, who show and provide absolutely NOTHING to substantiate clearly and convincingly that they are who they claim/ SAY they are, shall we?!] As the wannabe Chief's of the concocted Abenaki Alliance have found over the last four years Hate Blog spots [Excuse me, I do not HATE anyone, fact is, I just have NO RESPECT or TOLERANCE for ABENAKI IDENTITY THIEVES! AND WHO APPROPRIATE A CULTURE AND HERITAGE THAT BELONGS TO NEITHER THEM, NOR THEIR ANCESTORS! I DO NOT HATE; TRUTHFULLY, I AM DISGUSTED WITH PEOPLE WHO CLAIM TO BE "ABENAKI CHIEFS" "OF ABENAKI TRIBES," WHO MERELY ARE PRESIDENTS AND CREATORS OF THESE VARIOUS "ABENAKI" INCORPORATIONS!] hosts birth records of their children, death certificates of family members, made up genealogies by a third party without their consent [I do not need anyone's consent to investigate genealogically through-the-PUBLIC-RECORDS, the factual merits of these Inc. groups "leaders" and their "members" hearsay claims of being "Abenakis], even full set of divorce records that were handed over to someone off the street [Again this is a LIE/ DISTORTION, it is a FACT that I walked upstairs to the District Family Court (above the Littleton Post Office), and signed a sign-in sheet at the window, and did a public inquiry of the matter of Divorce Record (and as a matter of PUBLIC RECORD in New Hampshire) I reviewed the documents and requested duplication of most of the documents therein, from the Littleton District Family Court, legally and lawfully, under N.H. State Law! Some of those documents I did not place on this blog and I did redact/ remove the Social Security numbers of the persons mentioned on the record document; I was not "someone off the street," nor had I attempted to "impersonate someone else" (such as Christopher Cruger) to obtain the Divorce Record Certificate, as Mrs. Millette-Doucet has wrongly (and in her seeming paranoia) claimed that I allegedly did...] who had no reason for them [Again, another distortion, I have explained logically and reasonably within a COURT OF LAW (and on this blog as well), the very purpose of my research into this particular person's SOCIAL, GENEALOGICAL and HISTORICAL history, as a PUBLIC FIGURE, who has repeatedly claimed to be Abenaki, and the genealogical, historical and social history of this person IS DOCUMENTARILY CONTRARY to this person's media statements; it does not take a Brain Surgeon to comprehend that I did have PURPOSE in seeking the documentation of this person's DIVORCE records, etc. which are a matter of PUBLIC RECORD] except to use the papers for malice and bullying [Malice? Bullying? B.S. yet again, because the records PROVE the person was and is distorting their own self-created and self-promoted persona, and that of this person's ancestor's, in repeated "layered" attempts, to steal and appropriate an "Abenaki Identity", that is neither that person's ancestor's to claim, nor that desecendant herself, to claim attachment to, based on the documented FACTUAL, HISTORICAL, GENEALOGICAL records of this person; their "stories" have been and are factually proven to be impossible to be the truth, and no DNA is going to prove otherwise!], At this time, anyone can go to a district court in Vermont and gain divorce papers with no restriction or purpose! [Of course, ANYONE can do this, because the Divorce Records of ANYONE, are a matter of PUBLIC RECORD, as perscribed by Vermont Law that such Court Records are such] For the last four years the legislature and the ALLEGED and REINVENTED Abenaki have worked conned by deception and manipulation together to grant recognition of the ALLEGED and REINVENTED Abenaki people in Vermont for the purpose to SUPPOSEDLY be able to sell arts and crafts as "authentic". When finally it looked like the passing of Bill S 222 would do just that with all the support in the house and senate, at the last minute the Military Affairs committee decided that the ALLEGED AND REINVENTED self-proclaiming Tribes would have to give a full application meeting a required genealogical connection to the Abenaki criteria which also demanded the tribal rolls with names and address of tribal citizens. These tribal rolls along with an application meeting the required genealogical connection to the Abenaki criteria would then become " public record". "The Tribal offices ( agency) [these so-called "Tribal Offices" or "Non-Profit Organizations" "HEADQUARTERS" are NOT legitimate Native Tribal Offices; by calling their "HEADQUARTERS" or homes of these Incorporation President's "Tribal Offices" these people are putting the horse-BEFORE-the-cart] has a strict confidential code [Oh really? Then why did Nancy Millette-Doucet email Mr. Eric Scott Floyd of Pittsfield, MA these so-called "Tribal Rolls" as she states this XL File is? IF such so-called "Tribal Membership Lists" were and are under alleged strict confidential code, why did she send these Lists, with all these "members" Card Numbers, Addresses, Telephone Numbers, etc., if this data was so "sensitive" "personal" "private" ???? This person does not tell the truth about their own historical actions, that contradict their own contemporary words, repeatedly!] with their citizens that their genealogy and personal information will be kept under lock and key therefore not available to anyone. However, the State of Vermont is now demanding we breech our own confidentiality rules [The State of Vermont KNOWS these people's genealogies already, and it has been concluded both at the State Attorney General's Office level and the Federal levels, that these groups are merely incorporation spin-off's from one another, with questionable and dubious histories, and genealogical connection to Indians, Native Americans, let alone to the Abenakis!] and yet the state does not have any way of protecting Native or Non Native Vermont Citizens personal records [PUBLIC RECORDS are not "personal records" nor does the PUBLIC RECORDS need "protecting" UNLESS of course, someone or group of persons is/ or are attempting to "hide" something, be dishonest, deceitful?]. No other group has to give this information over to the state," said Tribal Representatives" [Any legitimate Native Person or Community has any rason to hide or withhold their merits and documentary connection(s) to their Native Ancestor(s) or connection to their Native Community, UNLESS the alleged and reinvented Native person is LIEING and BEING DECEITFUL about their identity] The Gay and Lesbian organizations did not have to give over names and addresses of their people to have their civil rights met [The LGBT organizations do not have to give over names and addresses of themselves, because they are not attempting to appropriate someone else's identity and soverienty! Secondly, to attempt a pathetic comparison between the LGBT population of Vermont/ N.H. is absurd, because as identified and legitimate Native People's there is certain responsibilities that are retained, benefits granted, given and so on; the LGBT "community" simply demand and seek EQUALITY under the laws of the country such as Marriage Equality...and we all know how "homophobic" Mr. Luke Willard has been proven documentarily to be!] . The BIA, the Bureau of Acknowledgement and the Department of Justice all say Tribal Rolls and Genealogies in their trust are confidential and NOT public record because the papers hold sensitive personal data of those living people [because the "papers" hold sensitive personal data of those living people of a ALREADY defined SOVEREIGN NATIVE PEOPLE/ NATION] but the State of Vermont is demanding that Vermont Original People do?" [These Incorporations claiming to be Vermont's "ORIGINAL PEOPLE", is yet another ABSURDITY and BLATANT MYTH/ LIE! Genealogically-speaking, these people migrated into Vermont from elsewhere generationally-speaking. READ the Attorney General's Repsonse to the St. Francis/ Sokoki Inc. groups Petition for Federal Recognition, as it comes up on this blog!] With a newly reformed commission and years of [bastardized, manipulated, distorted and misinterpreted B.S. bought off of eBay.com from across the country to Johnson State College made or replicated] historical data and research in place an application for Vermont Recognition should be easy. [MINUS the Genealogical Connection(s) to the Abenakis of course, and what supposed and alleged genealogy these groups seemingly put forth this VCNAA/ Abenaki Alliance "hide" from transparent and fair review and inspection by anyone other their own handpicked 3 Memebr Expert Scholars - see below] However, under the demands of the Military Affairs last minute changes to Bill S 222 the Koasek Abenaki Tribe of the Koas will hold back from applying for State Recognition until a time comes the State of Vermont has laws in place to protect ALL Vermonters of ALL Colors. [yet another distortion coming from the lips of a person proven documentarily, to have lied about their own ancestors repeatedly in the media! The ONLY reason this person makes such a "whining diatribe of complaints" and their hesitation to show and provide the genealogical, historical and social connection(s) to the Abenakis, is because this person has no connection (provable and discernable) to the Abenakis, ancestrally or contemporarily; their genealogical, social and historical documentation proves the merits of this; and as for their tested DNA samply, it proves NOTHING, because it cannot grant this person an Abenaki culture, heritage, language or identity]
A full press release will be out next week.
[I can't hardly wait!]

As follows is the list of "Scholars" being considered for appointment to the 3-Member Review Panel which will allegedly evaluate the merits of the petitioning incorporate groups becoming with the florish of a State Sanctioned Legislative pen stroke, and a nod of Vermont Politicians head's "become State Recognized" as a Vermont Abenaki Tribe.
Petitioned for the Expert 3-Member
Review Panel

1. William Haviland, Archaeologist
Dr. William A. Haviland is Professor Emeritus at the University of Vermont, where he founded the Department of Anthropology and taught for thirty-five years. He holds a PhD in anthropology from the University of Pennsylvania. He has carried out original research in archaeology in Guatemala and Vermont; ethnography in Maine and Vermont; and physical anthropology in Guatemala. This work has been the basis of numerous publications in various national and international books and journals, as well as in media intended for the general public. His books include The Original Vermonters, co-authored with Marjorie Power, and a technical monograph on ancient Maya settlement. He also served as consultant for the award-winning telecourse, Faces of Culture, and is co-editor of the series Tikal Reports, published by the University of Pennsylvania Museum of Archaeology and Anthropology. Besides his teaching and writing, Dr. Haviland has lectured to numerous professional as well as non-professional audiences in Canada, Mexico, Lesotho, South Africa, and Spain , as well as in the United States. A staunch supporter of indigenous rights, he served as expert witness for the Missisquoi Abenakis of Vermont in an important court case over aboriginal fishing rights. Awards received by Dr. Haviland include being named University Scholar by the Graduate School of the University of Vermont in 1990; a Certificate of Appreciation from the Sovereign Republic of the Abenaki Nation of Missisquoi, St. Francis/Sokoki Band in 1996; and a Lifetime Achievement Award from the Center for Research on Vermont in 2006. Now retired from teaching, he continues his research, writing, and lecturing from the coast of Maine. His most recent book is At the Place of the Lobsters and Crabs (2009).

2. Frederick M. Wiseman, Archaeologist/Johnson State College
Frederick M. Wiseman has his Undergraduate Degree in Archaeology from the Department of Anthropology, and Doctorate from the Department of Geosciences, both University of Arizona.Trained as a geo-archaeologist and ethnobotanist, Dr. Wiseman has done extensive ethnobotanical, paleoenvironmental and archaeological fieldwork in the American Southwest, Northwestern Mexico, Yucatan , Belize , Guatemala and Honduras. Before coming to Vermont , he taught Mesoamerican and Southwestern archaeology, ethnobotany and phytogeography at the undergraduate and graduate levels at Louisiana State University and graduate level archaeological paleobotany at the Massachusetts Institute of Technology’s Center for Materials Research in Archaeology and Ethnology. Within the last two decades, the native experience in the Northeastern United States has become the focus of his scholarly and community activity. During this time, he published many articles and books (i.e. Voice of the Dawn, 2001; Reclaiming the Ancestors, 2005, At Lake Between, 2009, Champlain Tech, 2009 and Baseline 1609, 2010) dealing with the history, craft arts and inter-racial politics of the Vermont Abenakis and their neighbors.
In addition to his research, he has served on Missisquoi/ St. Francis/Sokoki tribal, community and state boards and commissions, ranging from Chair, Humanities Department at Johnson State College, to the Lamoille County Planning Commission, and Governor’s Commission on Native American Affairs. He is an internationally respected native elder and activist, and has been elected to the Abenaki Tribal Council (St. Francis/Sokoki Band) and appointed as Missisquoi Abenaki Delegate to Wabanaki Confederacy; Ceremonial Historian of the Seven Fires Alliance. He received highest Abenaki Nation tribal honors in 2006 for his eleven-year struggle in pushing Vermont officials toward state recognition of the Abenaki people. He was director of the Abenaki Tribal Museum and Cultural Center; and is now the director of the Wôbanakik Heritage Center, and in this capacity has assisted in the development of native Museums and exhibits, including the Chimney Point (VT) Historic Site and Missiquoi Wildlife Refuge in VT, Museé des Abénakis and Museé Point á Caillaire in Quebec, the Wapohnaki Museum at Pleasant Point (ME) and the Boston Children’s Museum. He recently completed events and exhibits projects for the Lake Champlain Maritime Museum (Vergennes, VT) and the ECHO Center (Burlington, VT) for the 400th anniversary of the European discovery of Lake Champlain. He organized a 2009 conference on the European discovery of Lake Champlain (St. Michael’s College Colchester, VT). He is the Native liaison to the Vermont Champlain Quadricentennial Commission, where he received an award (“The QUAD Astrolabe”) in early 2010 for his work on that Commission. He has worked as production assistant for award-winning documentary filmmaker Alanis Obomsawin as production assistant and “talking head” for the National Film Board of Canada’s Waban-Aki: People from where the Sun Rises. He has consulted on Mt. Lake PBS productions: The Forgotten War and Dead Reckoning: Champlain in America. Along with Hollywood director Irene Miracle, he produced The Changeling, a movie dealing with Anglo/Abenaki race relations in 1770’s Vermont. With award-winning NY documentarian Ted Timreck, he produced Before the Lake Was Champlain and The New Antiquarians. Wiseman’s videos Against the Darkness and 1609: The Other Side of History have been distributed to VT schools. He is doing research for the second and third books in his trilogy on the Wabanakis (a closely related group of native peoples of Vermont, NH, Maine and the Canadian Maritimes). Wiseman is working on content as well as production for several major film projects including a seven-part video history of the revolution in Northeastern archaeology with NY documentary film maker Ted Timreck. His most recent research activities have focused on understanding the 19th and early 20th century Wabanaki experience, and working with Vermont Indian tribes and policymakers in providing the historical and geographic data necessary in their intellectual and political deliberations concerning state legislative recognition of various Indigenous Vermont Native bands.

Wiseman lives in a restored Victorian house built by his grandfather in Swanton Vermont with his wife Anna, and pursues hobbies of restoring antique furniture and vintage Lionel Trains, and testing the northern Vermont hardiness of subtropical flowering plants such as wisterias, cacti and magnolias.

3. Dave Lacy, Archaeologist/US Forest Service
David Lacy was born and grew up in eastern Massachusetts. He received his education at Boston University (BA, anthropology) and the University of Massachusetts-Amherst (MA). He has been the archaeologist for the Green Mountain and Finger Lakes National Forests since 1985, where he is steward for the remains of the many hundreds of historic period sites and the several prehistoric Native American sites on those lands. In his role with the Forest Service Dave has worked with the Missisquoi Abenaki and the Abenaki Research Project for many years to ensure the proper treatment of sites, and to create a dialogue through which we share information and insights. Since 1990 he has lived in Pittsford with his wife Barbara; their older son Jake is an actor living in Los Angeles, and younger son Mack is a freshman at Skidmore College in Saratoga Springs, NY .

4. Dave Skinas, USDA, NRCS
1980: received a B.A. in Anthropology from the University of New Hampshire
1987: received a M.S. in Archeology from the University of Maine at Orono
1979-1986: worked for various archeological consultants on compliance related projects in the northeast, and also worked for the American Museum of Natural History on several research projects in Georgia and Nevada .
1986-1994: employed by the Vermont Division for Historic Preservation (VDHP) as their Survey Archeologist mostly regulating Act 250 and federal projects.
1994-present: employed by the U.S.D.A. Natural Resources Conservation Service (NRCS) as an archeologist to review all ground disturbing farm, wildlife and wetland restoration projects and mitigate potential adverse effects to archeological sites to comply with Section 106 of the National Historic Preservation Act. In that capacity I also consult with federally recognized tribes in Vermont (Mohican), Massachusetts (Aquinnah and Mashpee) and New York (St. Regis Mohawk).
Native American Assistance:
Missisquoi Abenaki: in 1988 I began working with the St. Francis/Sokoki band of the Abenaki Nation at Missisquoi to recover human remains eroding out of the Missisquoi River on Monument Road in Highgate and Swanton. I worked with the Vermont Attorney General’s office to stop the developer from destroying Abenaki graves at the Monument Site that was later purchased the VDHP for protection. I also worked with the Attorney General’s office to stop development of the LaRoche property that was also purchased and protected by VDHP. Under the direction of Chief Homer St. Francis I removed the Boucher Cemetery collection containing 80+ burials from the University of Vermont and housed them at state-owned space in Montpelier until their eventual reinterrment in 1996. In 2000 I assisted with the recovery of 27+ Abenaki burials from the so-called Bushy
house development project that was later purchased by VDHP for protection. From 2001-2006 I was a member of the Governor’s Advisory Commission on Native American Affairs. I was a Missisquoi appointee during my last two terms on the commission. I assisted tribal leaders in the development and implementation of the Monument Road Unmarked Burial Policy that provides for archeological investigation prior to house development in Highgate and Swanton to protect Abenaki graves. I conducted non-intrusive ground penetrating radar studies on Monument Road in 2002 and 2004 to help identify other burial sites. Chief April St. Francis-Merrill and I lead the effort to convince the state to protect the Alburg Gravel Pit cemetery site. The development rights on the gravel pit were purchased by the Vermont Housing and Conservation Board. I continue to assist the tribe on repatriation issues and recognition efforts and am a member of the board of directors of the Abenaki Self Help Association Inc.

Stockbridge-Munsee Band of the Mohican Nation: consult with the Tribal Historic Preservation Officer (THPO) on NRCS ground disturbing conservation projects planned on their ancestral homelands in Addison , Rutland and Bennington counties in Vermont .

Aquinnah (Gayhead Wampanoag): consult with the THPO on NRCS ground disturbing conservation projects planned on tribal land and their ancestral homelands. Assist the tribe with burial site protection using ground penetrating radar at two cemetery sites.

Mashpee Wampanoag: consult with the tribe on NRCS ground disturbing conservation projects planned on tribal land and their ancestral homelands.

St. Regis Mohawk: recently established consultation with the tribe’s THPO on a proposed NRCS irrigation line project that crosses through several Mohawk sites within their ancestral homelands

5. Scott Dillon, Archaeologist/Div. for Historic Preservation
(Still awaiting the bio)
6. Kevin Dann, Historian/SUNY Plattsburgh
Kevin Dann, Ph.D., teaches history at the State University of New York, Plattsburgh. His books include Lewis Creek Lost and Found (University Press of New England, 2001); Across the Great Border Fault: The Naturalist Myth in America (Rutgers University Press, 2000); and Bright Colors Falsely Seen: Synaesthesia and the Search for Transcendental Knowledge (Yale University Press, 1998). Kevin completed a "Corridor of Amity" pilgrimage from Montreal to Manhattan in May/June of 2009 in conjunction with his book, A Short Story of American Destiny: 1909-2009 (LogoSophia, 2008), inspired both by the commemoration of the 400th anniversaries of Samuel de Champlain and Henry Hudson's voyages and by the Apocalyptic significance of 2009. (This taken from his bio on Amazon.com - still pending an official bio from Kevin Dann)
7. John Moody, Historian/Winter Center for Indigenous Traditions

Ethnohistorian. Graduate of Darmouth in NA Studies and Athnro. Specialize in ethnohistory, family history (not genealogy) on Abenaki native people in the northeast, and anthropology.

8. Peter Thomas, Archaeologist & Anthropology & History/FEMA & former research associate professor at UVM
PhD ’79, MA '73, The Original Vermonters Native Inhabitants, Past and Present mentions his work as contributing to the large amounts of information gathered on Vermont's prehistoric past. (Haviland, William and Marjory Power. The Original Vermonters: Native Inhabitants, Past and Present. Hanover : University Press of New England , 1994. Page xx, Revised Edition)

Here, let me refresh everyone's mental awareness of what the Amendment Law S.222 Vermont State Recognition of Abenaki or Native American groups as Native American Tribes actually reads:

"(3) A process for appointing a three-member review panel for each
application to review the supporting documentation and determine its
sufficiency, accuracy, and relevance [this DOES NOT MEAN THAT A PETITIONING GROUP puts forth the supporting documentation, and the Review Panel of 3 simply "check off" a list; the 3 Member Panel MUST DO SCHOLARLY RESEARCH TO VERIFY THE SUPPORTING DOCUMENTS OF THE PETITIONER] The review panel shall provide a detailed written report of its findings and conclusions to the commission, the applicant, and legislative committees. Members of each review panel shall be appointed cooperatively by the commission and the applicant from a list of professionals and academic scholars with expertise in cultural or physical anthropology, Indian law, archaeology, Native American Indian genealogy, history, or another related Native American Indian subject area. If the applicant and the commission are unable to agree on a panel, the state historic preservation officer shall appoint the panel. No member of the review panel may be a member of the commission or affiliated with or on the tribal rolls of the applicant.
(4) The commission shall review the application, the supporting
documentation, the report from the review panel, and any other relevant
information to determine compliance with subsection (b) of this section and make a determination to recommend or deny recognition. The decision to recommend recognition shall require a majority vote of all eligible members of
the commission. A member of the commission who is on the tribal roll of the applicant [in the past-tense or present-tense] is ineligible to participate in any action regarding the application. If the commission denies recognition, the commission shall provide the applicant and the legislative committees with written notice of the reasons for the denial, including specifics of all insufficiencies of the application.

Therefore, simply because a person has removed themselves "from the Incorporation membership of one group, and moved to another," (such as what TK a.k.a. Takara Matthews, her mother Carollee Reynolds, Donald Stevens Jr. and Luke Willard have all done) determines already that the appointed VCNAA are BIASED, UNFAIR, and blatantly NON-TRANSPARENT for these persons to be claiming that they are no longer affiliated with their former Incorporation groups of which they were members of supposedly in the past-tense, simply to place themselves in positions to support another Incorporation group, whom is a part of this concocted "Abenaki Alliance." These people sitting on the present VCNAA commission are AFFILIATED WITH AND ASSOCIATED WITH ONE ANOTHER VIA THEIR so-called "Abenaki Tribes/ Alliance" (which are merely INCORPORATIONS). THESE PEOPLE ARE RECOMMENDING AND APPROVING THEIR OWN VERMONT STATE RECOGNITION !! One dynamic within the 3 Member Review Panel of Scholars, that is BLATANTLY MISSING, is a GENEALOGIST! I can determine that atleast 5 out of the 8, if not more of the persons, are who I would determine to be in conflict with the "not affilated with..." clause in the Amendment S.222, that was made into law this previous May 2010.

Affiliation means: "to bring or receive into close connection or association as a member or branch" "to associate as a member" (member of a larger body, another group, organization, etc) "the act of affiliating; state of being affiliated or associated." Another translation for Affiliation: "a person or organization that is affiliated with another." (i.e. Abenaki Alliance!)

These Incorporated "Alleged and Reinvented" Abenaki groups as these groups claim to be, (all the while hiding their genealogical records, their social and historical records, from transparent and fair review) simply are attempting to BULLSHIT the State of Vermont politicians and at the same time, whine and bitch about this blog and the documents there of which are on this blog, that have been gained legally, lawfully and within the PUBLIC DOMAIN.

I do recall when ex-VCNAA Chairman, Mr. Mark William Mitchell (of Barnet, Vermont) since the formation of the appinted VCNAA in 2006, continually COMPLAINED and whined about the former appointed members of the VCNAA in his website called "Vermonters Concerned About Native American Affairs." Where is his complaining and whining vocalizations towards this newly restructured and reconstituted VCNAA commission? Hmmm, oh that's right, he was and is allied with the Abenaki Alliance! He was tied to Homer St. Francis Sr., and to April Merrill (he had or still has a "Membership Card" from Swanton, Vermont's St. Francis/ Sokoki Abenaki group).

The fact that April Merrill and the rest of this concocted "Abenaki Alliance" bitched, whined and complained about how the former VCNAA make up of appointed members (Judy Dow, Timothy De LaBreure, Jeanne Brink, were alleged non-native and or connected to Odanak (that was somehow going to INVADE VERMONT), were biased, and in conflict with the so-called "Vermont Native American Community" and that "Lateral Violence" was allegedly being perpetuated against the POOR ABENAKIS who DESERVE to gain State Recognition. Well....what does one call what is in this particular posting eh? MORE bitching, whining and complaining?! I call it that, and PURE BIAS, NON TRANSPARENCY, CROOKED DECEITFUL IDENTITY THEFT against the Abenakis ancestrally and contemporarily. The word "WHORES" or in german, it would be "Huren" (and no, I do NOT mean a mis-translation of the work "Huron" either) comes to mind when I think of this so-called and concocted "Abenaki Alliance."

Oh, and another point of disgust...for Luke Willard to USE his own children, to perpetuate his own agenda with regards to Title VII Indian Education Funding, is REALLY PATHETIC, especially when the Chairman of the reconstructed or restructured Vermont Commission on Native American Affairs of today (not "new" by an stretch of the word btw) knows full well, that he was NOT raised as an Abenaki, and has been proven to distort his own ancestors, just like his ship \mate Nancy Millette-Doucet has done over the years! Pretty sad, that these Wanna-be "Abenakis" are floundering around in their own shit, and don't really comprehend that their "up to their eyeballs in their own B.S."

(no one has to harm these people because of their Vital Records being online via this blog, or their addresses either...these people are dumb enough assuredly I have concluded, that these people will get themselves into such a pile of SHIT and wallow in it, before these people will ever even realize that it isn't water their swimming in!)

Well enough said...back to what I was working on regarding the State Attorney General's Office. It's been FUN, for sure, receiving and reading Mrs. Doucet fabrications and distortions yet again (one would think a "Chief" would have more sense about them, than to continue this absurd nonsense; and "get over" the fact that their Divorce Record is a matter of PUBLIC Record, and on this blog. It is a matter of PUBLIC Record in the State's of VT and NH. Get over it. Move on). Then again, we're talking about Nancy Millette-Doucet, whose Great- Grandmother and that ancestor's mother allegedly "came from" "lived at" an "Abenaki Village" "whose ancestors were 8,000 thousand years old!" etc. I guess its difficult to "let go" of one's concocted created confabulated "Grandma Said So Stories". I was a bit more keen on not taking Grandma's stories, and took them with a grain of salt. Obviously, my Grandfather James "Corby" Woodard was NOT a Cherokee Chief in Norton, Kansas and I did not go to attempt to create a Cherokee Nation of Kansas, Incorporated and solicite membership into such a "tribe" like these Alleged and Reinvented "Abenakis" have here in Vermont and New Hampshire!

Then again, as one person stated it a while ago, "there was a reason these contemporary people's ancestors were in the Eugenics Records of Vermont in the mid-1900's in the first place!"...To do as they have and are doing, this re-writing of Abenaki history, to fit their agenda ....pretty much proves this out. To hide their genealogical historical and social records from transparent and fair review is outrageously absurd. "We are Abenakis" (but btw...in the same breath) "We are going to withhold the genealogical evidence, because FAGGOTS, QUEERS, LESBIANS, and TRANSGENDERED people don't have to show their genealogical records to proclaim they are of the LGBT "community" to gain their Civil Rights, so why should we provide the State of Vermont or anyone else, the clear and convincing evidence of our claims of being Abenakis?

HOW ABSURD is this position?! The LGBT community of Vermont and New Hampshire are NOT seeking SEPERATE benefits, rights, and or responsiblities....they SEEK EQUAL RESPONSIBILITIES and STANDING, UNDER-STATE and FEDERAL LAWS, the same as everyone else! These Incorporate entities Under State Sanction, through the Legislature, are asking the State of Vermont and New Hampshire, to State Sanction these Inc.'s as being "Abenakis" from the Historical Abenaki communities of Vermont, regardless of the State and Federal Conclusions on the Swanton group that is connected with the concocted "Abenaki Alliance." Apparently, the Legislature of Vermont is simply IGNORING the Vermont Attorney General's Response documentation of December 2002-2003, and also the O.F.A. Findings of July 2007?! I do think so.

I must admit that to my own thinking I have begun to conclude that the contemporary concocted "Abenaki Alliance" seems to perpetuate this dynamic of "not being too bright?" It doesn't take a Brain Surgeon to figure out this nonsense, and smell the B.S. these groups/ incorporations are attempting to push onto the State's of Vermont and New Hampshire Legislature's, in their attempts to become, with the stroke of a pen, Vermont's Abenaki Tribe's, in order to solicite further Federal and State Funding. Apparently, there is a lack of Brain Surgeon's in N'dakinna? There was a reason that the Abenakis took heads of their enemies!

I would strongly recommend this self-created so-called "Koasek of the Koas" "Chief" (a.k.a. Incorporation President) Mrs. Nancy Lee nee: Millette-Cruger-Lyons-Doucet listen again very carefully, to the audio-recording of what the District Court Judge of Grafton County, New Hampshire and what he told her, back on June 06, 2009 from 2:30 PM approximately to about 4:00 PM!!! (Or maybe she can have her alleged husband, Mark E. Doucet of Bath, Grafton County, New Hampshire....email her....and explain it to her really slowly eh?) Apparently, she is seemingly too stupid to understand the legal merits of what the Judge in North Haverhill District Court stated to her on June 06, 2009, that she has yet again (to Rep. Kesha Ram, etc) whined and complained that her Divorce Records etc are on this Blog...and on...and on...and on some people do go on and on and on. So, now she is attempting to do "a writing campaign," in the Abenaki Alliance's attempt to "shut down" the OPEN ACCESS TO VITAL and COURT RECORDS of Vermont, in their attempts to "hide their genealogical, historical, and social histories in plain sight."

I have a lot more genealogical records, to place on this blog (which I have not yet done, as well as posting the Eugenics Records I have previously mentioned), all of which are already "documentarily stored digitally" (and of which are "outsourced" to other "agents" that support this endeavor to EXPOSE these Wanna-be Abenaki Incorporations/ who confabulate these so-called "Abenaki" Tribes" of Vermont and New Hampshire). So their attempts, ultimately, are futile and absurd in the extreme

I honestly DON'T GIVE A DAMN about any "Tribe" sanctioned or appointed by the State of Vermont or New Hampshire, whining and complaining about this blog (or what I place onto such), because the Recognition Process is "cooked" "whacked" "Kaputt," from the very start of this deceitful process. No Genealogical connection(s) to the Abenaki, and yet these people can claim to be Abenakis? How outrageous! They claim to be "from" the historical Abenaki Tribes, and yet they cannot genealogically connect to such a historical community? How outrageously ridiculous! No Tribe? No Genealogical connection?
Kein Problem....
Vermont and New Hampshire Politician's created "Native American Commission's" and appointed dubious questionable "Native American's" who will just MAKE TRIBES out of their created and State-Sanctioned Incorporations!

Mrs. Nancy Millette-Doucet has once again stated "multiple points of complaint," about my person, that contradict the documentary truthful facts, yet again. Even my Attorney knew who exactly Mrs. Doucet was speaking about in her diatribe of an email that she sent outwardly, even if Mrs. Doucet was careful NOT to mention my name.
I must get back to Page 75 etc....
Oh, almost forgot to mention this:


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