Address of registered office: Herrick Rock Box 483 in Derby Line, Vermont 05830
Hilda Robtoy 17 Greenwich Street in Swanton, Vermont 058488
Kathleen McNally RR. 1 Box 164 in Hardwick, Vermont 05843
Carol Irons - Pelow Hill Box in Derby Line, Vermont 05830
Cathie Baker 26 Brewer Drive in Westborough, Massachusetts 01581
Mariella Squire Town Hwy #3, Box 6 in West Glover, Vermont 05875
....and I have been talking for sometime about Abenaki issues, and cultural needs. The Women's Hoop/ Nebesakiak and Tolba, have many of the same hopes, dreams, and problems. We have been following, andsupporting each others' efforts, and goals.
Local Abenakis sponsor language, cultural revival
November 04, 1997
By Susan Johnson
Reformer StaffBRATTLEBORO - Concerned about the loss of an almost timeless heritage, Abenakis in southern Vermont are working to educate themselves and their children about tribal culture.
The incorporation of the Brattleboro-based Tolba Clan as a non-profit organization this spring has brough new vigor to educational programs for Abenakis as well as other tribal people in the area.
"We would like to give the children the sense of community and safety that perhaps the greater community has lost," said Kevin Parson of Tolba. "We are focusing on the positive aspects of our culture and our traditions."
While the majority of members in Tolba are of Abenaki heritage, the organization embraces all tribal people and draws from populations in New Hampshire, Vermont, Massachusetts and New York," Parsons said. SOLICITATION OF INCORPORATION MEMBERSHIP TO THE "ABENAKI TRIBE", FROM THE OUTSIDE, INTO THE GROUP.
"Tolba is not just Abenakis. There are different tribal people in the area and Tolba activities are an opportunity for Native Americans to get together with neighbors and have a common bond," Parsons said.
Although there are a number of tribal organizations and weekly meetings in southern New England, the traditions of the Abenaki do differ greatly from those of other tribes, such as the western Plains Indians or the Iroquois.
"We never wore long fringe, you can't walk in the woods with fringe, Parsons said. "Now we go to powwows wearing our own regalia and we stand out!"
Parsons said that through Tolba a number of different programs and events are being offered, including a course in the Abenaki language.
"Who people are, how they think, how they feel is lessened by denying them their language," she said.
Through a grant from the Boston Haymarket People's Fund, a language course is being offered on Thursday evenings at 7 p.m. at the Norwich University building on Linden Street.
Parsons said the Abenaki language differs significantly from European languages.
"It is the being of the thing rather than just a word that connotes the thing."
Tolba recorded a definite victory this spring after Parsons persuaded Brooks Memorial librarian Jerry Carbone that the library was spelling Abenaki incorrectly in its listings. In turn, Carbone, using source materials that Parsons provided, persuaded the Library of Congress to change the spelling on all its listings.
As well as the language course
See ABENAKI, Page 18
Buchholz has forgotten that the Abenaki wanted to blend in unnoticed in the white man's world to make a life of their own now that the wars were over. (THAT WAS THEIR CHOICE, to supposedly "hide" in plain sight, and identify on the Vital Records as WHITE). Unless the red indians were on a reservation with a tally taken, they were for all practical purposes referred as white. (B.S., the Odanak Abenaki Community had people from their community in Quebec all over New England and those people and their descendants most certainly IDENTIFIED and were SELF-IDENTIFYING as ABENAKIS while in Vermont, New York and New Hampshire!) Douglas should know his history. Now my John and his son Joseph were red indians. (I DO KNOW MY HISTORY, and I KNOW the HISTORICAL RECORDS of these Incorporations seemingly to be claiming fraudulantly to being Abenaki. This VERY BLOG substantiates these very words!) Yet a cousin or half brother Edward was labled a black indian (So, WHICH IS IT, cousin or half brother?) and Joseph's daughter was
listed as a white indian on her death record. Now that is 3 different colored indians in my family alone.
(Ha ha ha ha, so NOW Lorraine Carrington is a "NEW" ABENAKI of Vermont through joining the Nulhegan, Inc. as a Rainbow Warrior?!)
So as you search for your indian ancestor, do not see the word white as written in stone. (Of course, NOTHING can be interpreted "in isolation" genealogically-speaking. Yet, what does it indicate when a particular family is REPEATEDLYself-identifying and externally identified as WHITE throughout the previous 100 years of Vermont Vital Records between ca. 1900 to 2008?!) And you Douglas ought to know better! (I do KNOW better! I KNOW that the factual historical, social and genealogical documents PROVE that these incorporations and the "business entities" created in Vermont ARE NOT "TRIBES" or "BANDS" of ABENAKIS) And the census records are a hoot. (I have NOT addressed the "issue" of Census Record documents on this blog, as yet; all that I have addressed is the Vermont Vital Record documents information. I have NEVER stated that a particular person or a family is WHITE. Rather, I have pointed out in my transcriptions of the Vermont Vital Record documentation, that the person and/ or overall that the particular family, claiming NOW to be "Abenaki," were NOT self-dentifying or externally being identified on the VT Vital Records as being"Abenaki" BEFORE their becoming a part of or associated with a Contemproary post-1970's Vermont Incorporated "Business Entity" which NOW claims to be a "Abenaki Tribe or Band." I do not think I am color blind or biased. It is simply SHOWING (on this blog) what the Vermont Vital Records show and provide, that these particular persons and/or families were "WHITE" for whatever reason(s). Including MY OWN VERMONT Ancestors, etc.
The ages are hardly ever accurate. The names are often misspelled. And in NY with the Mitchell Sabattis Abenaki Family, the siblings are referred to as Indian White on census records.
~~~~~~Furthermore, Frederick M. Wiseman, Ph.D. continues into his work entitled, "Decolonizing the Abenaki:: A methodology for detecting Vermont Tribal Identity." (Copyright 2010 Frederick M. Wiseman)....that
"the fallacy and its corollary make a "catch 22" type of conundrum of "no valid Indian names from inside of Vermont", and "anyone with a valid name is, by definition, not from Vermont" - quickly and effectively solving the problem of Indigenous VT Indian identity.
In addition to being logically fallacious, the genealogical primacy arguement is also historically wrong. The "Indian sounding name" demand, when applied to post 1800's American-resident Native people, is unsuitable. For example, of the "Four Indians" documented in the October 1963 Alburgh, VT: Land and Miscellaneous Records (Book 16, pp. 593-594) two, George Burk, and Jason Vosburg, have typical New England sounding names, one, Charles Partlow, has a vaguely French sounding name, and only one Albert Olena has a surname that could even be remotely considered as non-Eroamerican. (The Bureau of Indian Affairs specifically addressed the merits and founation of this particular document and concluded that such document DID NOT IDENTIFY any of the 4 men mention by name as being Abenaki nor Indian. Shall I post the actual pages of the B.I.A. conclusions on this matter on this blog too?) An Indian woman in ALLEGEDLY Native regalia captured in a photo preserved in the Jamaica (VT) Historical Foundation was, according to the director of the Foundation, a member of the local Native enclave Unfortunately for the naysayers, the photo's label sports a classic old-time Vermont name--"Ruth W. Stark." Who resides in Jamaica, Vermont? Roger Anthony "Longtoe" Sheehan of the El-Nu Abenaki Tribe as they now proclaim that they are an "Vermont Abenaki Tribe"). Is there a "created" bias within the Jamaica, VT Historical Foundation, to be "politically correct perhaps AFTER the fact that El-Nu "Chief" Roger "Longtoe" Sheehan, re-enactor now resides in that particular community? This dynamic possibility MUST be considered. The Figure 2. Tintype of "Indian girl from Brattleboro" girl's blouse or dress allegedly has contrasting color "ribbon work" decoration. Ca. 1890-1910. I have personally known of many young women's Educational Institutions here in New England and elsewhere (Kansas) wherein the young women were required to wear "uniform" dresses that were decorated in embroidery, beadwork or "ribbon" decoration.
This is MY Great - Great Grandfather George Edward Woodard's sister Irene Marie (nee:Woodard) and her husband James Murrey Smith's four daughters. In the back is Katheryn Emelia Smith. To the left is Ida Dewanda Smith. To the right is Charlotte "Lottie" Gordon Smith. In the front is Nettie Leota Smith.
NOTICE of course Nettie's necklace and BEADED dress? NOTICE Charlotte's BEADED front of her dress too? In that period of time, young women applied their sewing skills learned from their mother's and/ or while in school. Young women would sew their garments, dresses and hats. It didn't indicate that they were "Indian" or "Abenaki" simply because they had a bit of beadwork, ribbon or lace (or fringe) to their clothing.
Indeed, going further into "Decolonizing the Abenaki: A methodology for detecting Vermont Tribal Identity, compiled by Frederick Wiseman, Ph.D. stated, "that conversations with local Windham county residents by Elnu tribal members, as well as a local historical society (e.g. The Jamaica Historical Foundation) officers, reveal an unexpectedly large number of people who claim Native ancestry.....
A Ms. Ruth W. Stark appears in an early 20th century photograph curated at that Jamaica (VT) Historical Foundation. She wears a "cut cloth fringe" dress quite similar to the fringed dress of the White River VT area of the Lower Cowass. Also included in the photograph (but not shown in Frederick M. Wiseman's Decolonizng the Abenaki write-up) is a small wigwam, based on earlier conical bark wigwams, that was often used to signify Indian status in pageants and festivals. Ms. Karen Ameden, Chair of the Foundation, told author Chief Roger "Longtoe" A. Sheehan that the woman in the photograph was known to be part of a ssignificant local Native enclave. Therefore, Ms. Stark may be an early 20th century descendant of Hayes 19th century "roving Indians" of Southeastern VT. We would suspect that Ms. Stark's "enclave" may perhaps, with more research, be found to represent a 19th and perhaps 20th century location of an old river-oriented subsistence/ settlement zone such as we see elsewhere in Vermont.
Again, review these incorporate "Abenaki" Representatives and "see" their repeated usage of may be's, coud have's, might have been's, looks to be, and appears to be's. Their language usage is quite revealing, as to the foundation and merits of their arguments and position. It is quite telling as to the merits of their legitimately being Vermont Abenakis, from a historical Abenaki community.
Frederick Wiseman states that "however, if individuals claiming an Abenaki identity prove descendency from an original, genealogically acceptable "Indian" ancestor, there is a fall-back position, crafted by the naysayers to discredit even proven genealogical connection":
Just because someone has found (a) Native ancestral connection(s) does not make that person "Native", nor does have a (sic) Abenaki ancestoral connection(s), make that person "An Abenaki" either. Anyone care for a shake and bake Abenaki?
Douglas Lloyd Buchholz 1/5/2010
Actually, read the FULL posting on this blog of this particular posting of January 05, 2010, which Frederick M. Wiseman has so kindly referred to, in his "Decolonizing the Abenaki...." On numerous occasions in this blog while commenting on various documents and the "Vermont-New Hampshire Abenaki Dynamic," I have used the phrase "shake-and-bake Abenaki of Vermont and New Hampshire" in this blog.
Frederick Wiseman, Ph.D. surmises that, for the "naysayers" (his new "title" for people like me), that there can never be a satisfactory genealogical argument for determining Vermont Indian identity. That the last fall-back argument is, among other factors, why genealogy cannot bestow individual or collective Indian status. He (Fred Wiseman) claims, nevertheless, that the multi-pronged media assault against Vermont Indian genealogy, culture and polity encapsulates the results of this whole drear process.
I (Douglas Buchholz) myself, have been mis-identified as "racist" because of this blog, or a "traitor", "a back-stabbing malicious person", etc. Of course, Fred Wiseman concludes wrongly that through Vermont State Recogntion, achieved in May of 2006 via S.117...that the incorporated group April (nee: St. Francis) Merrill is President of (and of whom he follows and is a member of), and that the organized bands and tribes in Vermont have ignored these "attacks" as a matter of policy. Contrary to his copyrighted words, if anyone has been "attacked" I can give plenty of "retrospectively documented examples" from ca. 2005 onward, of my being personally "attacked" malicously and hatefully on various online forums and emails by various persons (such as Carol Lee Reynolds), etc. simply because I have questioned, doubted these ALLEGED and REINVENTED VT/ NH ABENAKI, and because I created this blog!
Oh, but the "arrows" of their verbal hostilities, in my thick-skinned backside, have turned me into a human porcupine indeed! (I can't help it. Reading Frederick Wiseman's "Decolonizing the Abenaki.....makes me either want to puke or laugh.....I'm not sure which though at-any-given-moment when I read through his work up).
Even further into this "Decolonizing the Abenaki: A Methodology For Detecting Vermont Tribal Identity" Frederick M. Wiseman stated that he was researching in the 1980's and that he saw medicine bundles of red cloth, tied with appending beads and turkey feathers bouth with leather and cotton cordage to branches at the Bellows Falls petroglyph site. That supportingWiseman's observations, rock art scholar Edward Lenick noted on pages 10 and 101 of his 2002 Picture Rocks: American Indian Rock Art in the Northeast (UPNE,) that the Bellows Falls petroglyphs are still venerated by Indigenous people. He says"....Abenakis still live in the area and it is likely that they still visit the (Bellows Falls) site." Chief Sheehan's own family, as well as other Elnu citizens, performed these rituals at the ptroglyphs every October.
Ok, now here is where it gets REALLY INTERESTING....
The political renaissance of the "Southern" Lower Coos began in the last two decades of the 20th century, including many people who are modern Elnu Tribe citizens. The regional Abenaki renewal at first centered on the "Tolba (Turtle) Clan," in the Southern portion of the VT Connecticut River Valley. It later spread to the uplands surrounding the Valley on the VT side. (PAY ATTENTION TO THIS) The "Tolba Clan" renaissance of the 1990's was led by Ms. Kevin Parsons as "President" and Roger Longtoe Sheehan as "Vice President." Ms. Parson noted that the Tolba Clan organization evolved from (or was based on) what she called the "Old Tolba" of the area. I STRONGLY SUSPECT that Ms. Parsons actually communicated with (as has been substantiated by the March 10, 1997 letter to my person) Bea Nelson of Derby Line, Orleans County, Vermont and that Bea Nelson was retrospectively in communication with Howard Franklin Knight, Jr. of Newport, Orleans County, Vermont who also CLAIMED to be from the Tolba (Turtle) Clan. When Howard F. Knight, Jr. located northward to Newport, Vermont in ca. 1988 or 1989, that by 1996 or 1997 he wanted to re-establish a "Tolba Clan" incorporate "tribe" or "band" in the south of Vermont, and did so, indirectly through communication with Bea Nelson, who was subsequently (proven documentarily) in communication with Kevin Ruth Parsons. All one has to do, is look at the Inc. date of November 1996 for Bea Nelson's group, her communication with Kevin Parsons who divorced her husband Marcus Paige Parsons in late December 1996. Two months later in late February 1997, created another Incorporation with Roger A. "Longtoe" Sheehan, and within a mere two weeks this particular Inc.'d group in Brattleboro, Vermont thus began communication and soliciting my person in East Lancaster, Coos County, New Hampshire. (As you begin to read the following....listen to the words and WHO does this sound like? Does it SOUND like Howard Franklin Knight, Jr.? I do think so...)
.....The antecedent Tolba cultural group is the fourth regional signifier like the Deer ("Nolka Clan") of the Thetford, VT area or the Bear and Wolf clans (unknown exact location). With such a Connecticut River Drainage toponymic (culture place-name) contect, the "Tolba" designation is probably an authentic cultural entity. This inference is bolsterded by living memory of this area being a "turtle region," perhaps another indirect reference to the "old Tolba." A colleague of Chief Roger "Longtoe" Sheehan (actually though NOT identified in Wiseman's write-up, the identity of this "colleague" is Mike "Frog" Plant, re-enactor, actor and El-Nu member) traces his distant Native ancestry to the Brattleboro, VT area -- and mentioned that his grandfather used a "turtle" signifier in discussing that particular homeland. In due course, the Tolba Clan declined as a cultural entity (actually, the Incorporation "dissolved" in April 1999 per the documents afore-posted and transcribed in this particular posting) , whereupon Roger Sheehan (Vice-President of the "dissolved" Tolba, Inc. that was created on February 28, 1997) and other leaders took it upon themselves to formulate a successor -- the modern "Elnu Abenaki Tribe." (Actually, the "El-Nu" Re-Enactor's "entertained themselves" at Fort Ticonderoga, New York, etc. by dressing up and enacting Native Period People's.
According to an article entitled, "Tribes display native pride at annual Schemitzun festival" By MEGHAN COUTURE Norwich Bulletin Posted Aug 24, 2007 @ 01:51 PM "I am part of the Elnu Abenaki tribe from Vermont, and we are a sub-band of the Koasek," said Roger Longtoe Sheehan.
And....according to website "Vermonters Concerned On Native American Affairs" which btw, was created by Mark W. Mitchell and maintained by Jesse James Laroque (Mr. Mitchell's relative by marriage), the article "Vermont Commission on Native American Affairs Meeting Minutes dated October 25, 2007 quote is written, "Roger Longtoe Sheehan, Jamaica, Chief of the El-Nu Abenaki, now a sub-band of the traditional Cowasuck....."
In this meeting of the Vermont Commission on Native American Affairs, Judy Dow, Commission Member at-the-time, asked Roger Longtoe Sheehan to describe his band or sub-band. Roger noted that as of June 2, 2007 the El-Nu has become a sub-band of the traditional Cowasuck. This was when Nancy Lee (nee: Millette) Cruger-Lyons-Doucet held her Nawhila Pow-Wow.
This Elnu or El-Nu group composed of the Sheehan "Clann" and those that comprise their "followers"/ "re-enactors" merely relocated to Vermont ca. 1993-1994 from New York State, solicited by Nancy Millette-Doucet to "entertain" the Pow-Wow public of Littlton and Twin Mountain, New Hampshire, etc. at her "Sagakwa" and "Nawihla" summer Pow-Wow events.
In the mid 1990's this "group" was NOT self-identifying as an "Abenaki Tribe" and ONLY in ca. 2006 "just before S. 117 was signed" by Vermont Governor Jim Douglas did they attend Nancy Millette's so-called "Unity Meetings", and/ or June 2007 did they become ALLIED with the Incorporate group led by both Chief Nancy Millette (now Doucet) and Co-Chief Brian Chenevert.
Read this article:
Chief Chenevert email@example.com wrote:
Date: Wednesday, June 06, 2007 12:16:23 -0400 (EDT)
From: "Chief Chenevert" firstname.lastname@example.org
I just wanted to give everyone a quick report on the powwow and the weekends events as well as to thank people.
Overall, it was a terrific weekend, approximately 1500+ people came and enjoyed themselves throughout the weekend. Everyone commented on how friendly and comfortable they were made to feel and how well organized and set up it was. Not to mention the numerous comments I received on the Security Team and how safe they made everyone feel. The whole weekend went off without really any hitches.
I would like to thank all of the helpers Dr. Raymond and Ivonne Lussier, Elaine, Karen Mica, and Shelley Bourdrea (Karen's sister) for the great job they did at the front gate, Norman Chenevert (Brian's father), Andy and Bonnie Akerman (Bonnie is Paul Wilson Pouliot's daughter) for their work on keeping the parking lot organized, James Akerman (Bonnie nee: Pouliot's husband) for his efforts at the First Aide station, Eric Crueger (Nancy Millette-Cruger's son by her ? marriage) for being our sound man, Norm Chenevert, Dan Osgood, Mike Fenn and everyone else who chipped in and walked around for Security and our go-for for the weekend Mike Johnson who helped out with everything from top to bottom, Mike Fenn for putting up the staging and Peter, Jason and Andrew who helped out a lot with everything. If I forgot anyone I apologize as so many helped out.
The Koasek Drum, named the Tuhtuhwas Drum had been finished just prior to the powwow and was delivered to Carolyn Lee Black (Daniel Bruce Osgood's daughter) (Carolyn's mother Roseanne L L. nee; Lapointe - Osgood remarried to Rodney Allen Black, and Carolyn apparently "took" the name of her step-father, but I digress here, Carolyn Lee Osgood-Black married to Richard "Rick"Ray Hunt, relative to Nancy Lee nee: Millette) to paint our Band symbol on it and the drum's name. Thank you Carolyn! The head dancers Carolyn Black and Josh Hunt (Rickey Hunt's son) did a tremendous job! Thank you both very much. Rick Hunt was our firekeeper for the weekend and with all the rain we got on Friday and Saturday night he had his work cut out for him. But like a true professional he did an excellent job. Thanks Rick!
The drum groups were very good, thank you Red Bear Drum and Split Feather Drum (Mohegan's). Unfortunately on the way up the Mashantucket Pequot's drum Mystic River had car trouble and never made it up.
Peter Newell our MC kept everything moving smoothly and did a tremendous job. Thanks Peter!
Also thank you to our Koasek members who were vendors there and to our new little brother the El Nu Abenaki Tribe for putting together the 18th century village which they lived in all weekend long.
On Sunday morning we went to, Tribal Council Member, Mike Fenn's house to plant our Koasek corn. It went very well as Fred Wiseman taped it and Roger Longtoe Sheehan sang for us. Thank you Mike for letting s use your home and property to get our Koasek Corn growing again. Hopefully if the crop goes well we will have enough for Koasek citizens to plant themselves.
Also on Sunday, just after Grand Entry, Nancy and I as speakers for the Koasek signed an alliance with the El Nu Tribe of Abenaki making us their big brother and in traditional form a Wampum belt was given to commerate the event and will be read at future gatherings. The Koasek welcome our younger brother the El Nu Tribe of Abenaki as a sub-band of the Koasek Abenaki Band. We are on our way to rebuilding our Nation!
And our biggest thank you goes to the two man wrecking crew of Nancy Millette and Peggy Fullerton who put the whole event together and worked tirelessly for the last 6 months. Rest up ladies because we get to do it all over again next year!
Abenaki hold week of Nawihla celebrations© Indian Country Today June 25, 2007. All Rights Reserved
by: Donna Laurent Caruso
by: Donna Laurent Caruso
HAVERHILL, N.H. - Abenaki of Vermont, New Hampshire and Massachusetts held a weeklong celebration in early June that culminated in a pow wow on ancestral land; the planting of bebonki skamon, an old form of fast-growing, sweet northern corn; and seminal educational outreach.
The event was named Nawihla, which means ''to go back home.'' Organizers felt this was the best name
for the ceremonies because just last year, Abenaki were officially recognized by the state of Vermont.
The events were held at the Woodsville Community Field in an area known to be a center of Abenaki commerce dating back about 10,000 years. The meadows that straddle the Connecticut River at the present-day towns of Haverhill and Newbury, Vt., once held permanent villages and expansive gardens of Aln8bak (''Our People'').
In the 1700s, Abenaki dispersed, perished or hid. Many, as Marge Bruchac, an Abenaki historian, has noted, ''hid in plain sight'' in order to survive the genocidal forces of Roger's Rangers and later, state-sponsored eugenics programs. Their homeland, N'dakinna, was never purchased by treaty or otherwise.
A population estimated to be 25,000 Aln8bak in New Hampshire alone was reduced to 700 by 1760.
''It was an overwhelming feeling to go back home,'' Chief Nancy Millette said.
''It was absolutely the best. Fantastic. I am still in awe.'' Co-Chief Brian Chenevert agreed.
''Every Abenaki I know said they got an incredible feeling of being home. We had such a great reception from the town that many tensions were eased; the governor of New Hampshire, John Lynch, even proclaimed a Native American Cultural Awareness Weekend.''
Michael Johnson, a Mashantucket Pequot who helps coordinate the tribe's Schemitzun pow wow, said, ''Nawihla had such a strong meaning, everyone was drawn into it. When well-off tribes support emerging tribes, we are reminded of all the issues we have overcome ... and are still facing.''
The Mashantucket Pequots helped sponsor Nawihla. Millette noted that 1,500 people came through the gates. ''What I think really set this apart from other events I've done was how many questions people asked, how much they wanted to be informed and learn.''
The creation of an 18th century Aln8bak village by the Elnu Sub-Band of the Koasek band of Abenaki drew a constant stream of people.
Shortly after the state recognized the tribe, a strain of old corn was formally gifted back from descendants of European settlers. ''It is noteworthy that the tradition of seed propagation was also preserved by non-Natives, and it is just so significant that this old corn variety was planted on the meadows during Nawihla,'' he said. Johnson received an ear to bring to the Mashantucket Tribal Museum, where ''we will remove the kernels and plant on our own homestead garden beds away from other corn.''
According to Chenevert, the ceremony of planting the aboriginal corn was small and private in a family-size garden on a section of the meadows owned by a tribal council member. Brian Chenevert and Mike Fenn made the mound, and Karen Mica and Nancy Millette handled the corn.
Fred Wiseman, professor of humanities at Vermont's Johnson State College, showed, ''Against the Darkness,'' a DVD he produced that dramatizes Abenaki persistence through seven generations after the state of Vermont declared they did not exist. Wiseman, as historian and ethno-botanist, also recorded the corn planting. ''The corn has some old characteristics and some beyond my knowledge. It is not an ornamental and not a degenerate of more modern corn. It is very like the traditional corn, with ears only three and one-half to 5 inches, and between eight and 12 rows with a lot of variability. It has a very short growing season. Even if it is a 30 to 40 percent European/American variety, it is still old and is as close to bebonki skamon as we'll ever see. ''Since the corn came, some people have discredited its importance and now I am learning the politics of corn. I thought everyone would simply be glad to know of it. If this is indeed ancient or indigenous, it is very important that it is under Indian control.
''There will be a lot of interesting work ahead of us,'' Wiseman said.
In conclusion, the "El Nu" group/ family and their associates derived themselves out of a mere incorporation called the TOLBA, Inc. which Kevin Ruth Parsons was "President" and Roger A. or "Longtoe" Sheehan eventually became it's "Vice -President" up to the incorporation's "dissolution" in April 1999. Frederick M. Wiseman in his "Decolonizing the Abenaki" write-up claims that the Tolba Clan declined as a cultural entity. Bullsh**, that particular incorporation was DISSOLVED by its President, Kevin Ruth Parsons on April 17, 1999. Whereupon, Roger "Longtoe" Sheehan and (supposedly) "other leaders" (allegedly) took it upon themselves to formulate a successor -- the modern "Elnu Abenaki Tribe," which consists mainly of the Sheehan family members that relocated into Vermont in or about 1993 to 1996! They were not a "Tribe" or a "Band" of Vermont Abenaki historically or otherwise, BEFORE Roger Sheehan's signing on the "incorporated dotted line" on February 28, 1997 with Kevin Ruth Parsons.
Frederick M. Wiseman. Ph.D., obviously a supporter and advocate for April Ann (nee: St. Francis) Merrill can write up whatever he wants to. He can even "copyright" what he compiles, right along with the rest of the so-called "Abenaki Alliance" but this blog will "break it down" and expose his and their write up to be merely "copyrighted bullsh** lies and distortions. In Frederick M. Wiseman's write up, which has been briefly mentioned here in this present blog post, I find is nothing of merit, historically or genealogically, to SHOW and PROVIDE any clear and convincing legitimately historical evidence that ANY of them, their groups, in whole or in part, are of Abenaki descent, to my thinking. What the write up of Frederick Wiseman's did do, was alert me to the incorporation of which Roger "Longtoe" Sheehan himself was a part of "historically-speaking" and I very strongly suspect that such Incorporation "TOLBA, Inc." was merely a re-invention of the "Tolba Clan" Howard Franklin Knight, Jr. created out of his own mind back in the mid to late 1980's. I will show more information on that sooner than never on this blog. I do have the documents.
This particular write up by these groups now calling themselves "The Abenaki Alliance" a.k.a. "the Fab 4 or 5" as I have also read on Karen Majka/ Mica's blog entitled www.abenakijustice.blogspot.com, is getting "filed"......in the "garbage" file, where it belongs! The ONLY reason I can surmise that these alleged and re-invented groups claiming to be Abenakis, would "copyright" such a miserable and poorly-written work up of B.S., is because they don't want the Vermont and New Hampshire PUBLIC to know just how literally "hysterical" they are! They certainly do not PROVE they are historically viable "tribes" or "bands" BEFORE their Incorporation status! These incorporated groups simply substantiate themselves in their so-called "Abenaki Alliance," slapping each other on their mutual backsides based on their incorporation dates!
Indeed, this blog....though slow at some times to post new documents, will be more important as time goes along. The "intent" of this blog will become more and more evident as time goes along as well. Of course, there will be some, like Frederick M. Wiseman (Ph.D.) and many others too, who will ASSUME a lot about my person, my character, my integrity, and my intentions with this blog and its purpose BEFORE it is is ever completed. Obviously, these alleged and reinvented groups claiming to be the legitimate Abenaki of Vermont etc, do not want to see this blog completed (for obvious reasons). I will NOT stand down.