Because this would be calling their (sic) selves liars. They would be going against there (sic) own believes of saying Vermont has no Indians. The Whites didn't want to claim Vermont had Indians because they wanted to take over all the land in Vermont for free by saying no Indians lived there.
They were still being called Gypsies way into the 60's. That's because they were moving around and acting as basketmaking "Gypsies". Then again, how many brown ash baskets can a Phillips sell to the same farmer or tourist? It was hard for many of them to have jobs because of the way they were classified by the towns in Vermont. The "genocide" of them followed them into the next generation. The Eugenic's Survey "Field Researcher" Ms. Harriett Abbott to name just one, sought out FAMILY MEMBERS of the "targeted" families she intended to research, as well as Town Clerk's like Asa Wesson of Danville, Vermont...to get the information she wanted. If anyone was perpetuating "genocide", it was one family member or more, such as Hollis Way of West Danville VT, or his kith and kin cousin of a sort Mrs. Helen Way of Peacham VT etc. Even Phillips family members were "singing" familial information, that was being documented by Ms. Harriett Abbott.
Many changed their names for they could have a life without being harassed when they tried to live in Vermont. No, they changed their names because A. they were speech-impaired (meaning accents, dialect or that English may have another language as their 1st language i.e. French, Gaelic, Abenaki, Mohawk) B. under-educated (for various reason's) C. the person doing the writing was either speech or hearing impaired or under-educated (because of the above reasons). Some even moved to New York State after the State of Vermont was genociding them. No, they went to New York, because A. they possibly angered some daughter's parents B. they were possibly evading the law of Vermont after doing some "criminal activity" or C. they were possibly going over to visit extended relatives living in New York State. They changed their birth dates and birth town. Maybe they just simply didn't remember when or where they were born, years after they were actually born. SOME THE KEY NAMES IN THE FAMILIES CHANGED OVER THE YEARS
1. "Wifrom" / Billianiel / Willson / Willanie / Billings / Billanis/ Bellaire/ Blair / Blais / "Blake" and Etc.
2. "Belippe" / Philipe / Philip / Phillip/ Phillips and Ect.
3. Bellvue, Belrose, Bohannon, Bourgeois, Brow, Bushey
4. Cameron, Champagne, Coone, Cota, Coulombe, Cou
5. Gardner, Greeno, Guyette
6. Hakey, Hanks, Hance, Hogg, Hogue Hoague
7. Jerome, Gerome, Salmon,Girard even went by Brown and Etc.
8. Lacombe, Ladoux, Lafar(Tiriac) Lafarrer,Lafrance, Lafleur, Laforet, Lampan, Langevin, Langlois, Lanoue, Lapan, Laplant(Plante), Laroque, Larose. Laurent, (St. Lawrence), Lavigne
9. Parizo, Partlow, Patnode, Proulx (Pru
10. Ramo (Raymond), Richard, Riel, Ryia (rea
11. Sawyer, Savage, St. Denis, Dennis, St. Francis, St. John, St. (Peter)
12. Dufresne, Ashe, Ashely, Ash and Ect.
13. Kings, Roy, Roi, Leroy and Etc.
14. Benoit, Benware, Bone, Lemas, Beaune, Bean, Benway, Bonn and Etc.
Then moved out toward Fort Ethan Allen in Burlington, Vermont. Antoine died in South Burlington, Vermont.
The eugenic said the Saying was Old Antoine one time lived in Canada the reason Old Antoine came back to Vermont from Canada was because of the War with the Fenians (Old Antoine was born in Vermont at Lake Memphremagog in a wigwam.) No, Antoine Phillips Sr. consistantly indicated that he and his wife Catherine were born in Quebec, Canada and came from that Province, throughout his listings in the Census records, etc.
Old Antoine was of Indian ancestry and it had something to do with the Kickapoo Indians (Old Antoine was supposedly Abenaki) This is was due to a "parade" out of Keiser Pond onto the main road through Danville, VT that they the Phillips and Gypsy Devil Jake Way's families were PRETENDING to BE Kickapoo Indians, soliciting whatever they could get in sympathy, from the townfolks, in their destitution. When their real identities became quickly known, they were "driven back into Paradise Alley" with flung rotten vegetables thrown a them by the towns people. Antoine was probably related to some of the inhabitants of and Indian Reservation in South -Eastern Canada (through his wife's family) and it was Antoine himself who was indicated to be Mohawk as well, with possible connections to Kahnawake. Little is known about Old Antoine growing up only want (sic) Josephine Phillips said (the operative word is SAID, nothing substantiated or validated) about him. Josephine said Old Antoine lived at the "Place of Flint" in Vermont most of his life. There, is evidence of his father Old Phillips.
There is evidence of is vital statistics of himself and his children.
Old Antoine Phillips Sr. was born 1787 at Lake Memphremagog in Vermont in a Wigwam. His father was Chief Piel (Peter) Philip was born abt. 1730 in North Conway, New Hampshire or Freyeburg, Maine. This is NOT substantiated and is merely supposition and conjecture on the part of the Phillips Family and Josephine's alleged remembrances. Here one can "see" that this family attempts to "attach" itself to the "Indian Philip" of Coos County who signed the 1796 Land Grant.
Antoine mother Molly Missle (Marie Michelle) was born Abt 1745 in New Hampshire. She was famous for her Indian Moccasin making. Chief Piel (Peter) Philips was known as old Philip he was the Abenaki Indian Chief of
The Phillips Grant. Chief Piel Philip Great , Great Grandfather was called Yellow Feather.
The Phillips operated a trapping and hunting circuit through most of Northeastern Vermont, Northern New Hampshire, Northwestern Maine and Eastern Townships of Quebec, Canada, including stays at Odanak where some of the family eventually settled after the fall of French Canada. In 1760
Philip returned to live a traditional life style until at least 1788. Henry Tuft's description of life among the Indians from 1772 - 1775 tells of two large family bands living between Lake Memphremagog and Lake Umbagog. Old Philip, Mali, swasson, Susap, Tornhegan, are all names mentioned in his writings. The following is from Bea Nelson's writings (see below in this same blog posting) In 1796 Philip, older and tired, was living in the Indian Stream republic area traveling to Lake Memphremagog and the central Connecticut River Valley. It was one of these latter trips that he met up with some Anglo (White) American land speculators. We do not know the circumstances of the land sale but we do known that Philip, Indian Chief of the Abenaki from the St. Francis tribe (the same that
When settlers first came to the Sandy river Village in 1781 in Farmington, Maine there were Abenaki families living in the area. Old Philip was living at Farmington Falls, which was the site of the Old Ammessecontee Village. Old Philip soon moved away. He was the Philip who sold the Indian stream land to Thomas Eames in 1796. Philip died about a year later in Northumberland , New Hampshire under the care of his friends Thomas Eames. Philip was probably in his late eighties when he died. Abenaki hunters continued to trade in the Sandy River area for many years after.
Old Antoine wife Catherine Cadaive or Cadieux the only thing Grandma Josephine knew on her that her Grandmother Catherine "Great- Grandmother was Autumn Wind who's father was a Great Chief of her people Grandmother Josephine said they were Indian she said they came from Canada. My mother said her mother Josephine Phillips would talk about Chief Joseph who visited from Canada. Mom said her mother talk in Indain to her or French she didn't talk much in English. Mom said " Josephine said she grow up at the "Place of Flint" in Vermont. These are statements of rememberance, NOT FACTS that are in anyway substantiated or sourced in this book. I haven't been able to find anything on my mother's great-great grandmother. Mom said she had a name of Marie or Autumn Wind. I hope some day I can find out who my G-G-G Grandmother was.
However, in the chaos of the American Revolution and conflicting claims to Vermont's territory by New Hampshire and New York, surveyors with Ethan Allen's and Ira Allen the Green Mountain Boys - the real inheritors of the realm divided lands among Vermont's most prominent Pioneer Families. Ignored Native Sovereignty (No, more likely as not, the Abenaki GAVE UP their "sovereignty" by not remaining a solidified observable varifiable, cohesive, continous-through-time COMMUNITY) when they formed the Onion River Land Company, in 1773, and sold Missisquoi Abenaki Lands without "Deeds or Titles".
Tricks of the trade in chartering a town Ethan and Ira Allen Used. Benning Wentworth Grants in present Vermont came under New York control and had to be regranted by New York for fees, which the settlers were unwilling to pay. Ethan Allen's answer was simple he refused to pay and chased away anyone trying to claim his land. A much more complicated device, used in some towns, was to have all landowners sign over their land to one person, who then, technically, owned the entire town. He went to New York and secured a regrant made out to him and a group of New Yorkers. By prior agreement, one or two, of the New Yorkers (the rest were" dummies" signing their names out of friendship or for token payments. Paid all the fees and were paid back in land. The Vermonter, returning with the
In the United States, the Government does not officially recognize the Abenaki. This makes the Abenaki upset because they do not have hunting or fishing rights, they cannot sell arts and crafts under Indian craft laws, and other American Indians don't always recognize or cooperate with them. The Abenaki want to be recognized as a true Indian Tribe. All it takes, is to show and provide the legitimately SOURCED genealogical evidence, historical social histories that can be verifiable by other supporting documentation, etc. and perhaps the other Native Communities and the Government of the United States would perhaps not hesitate to recognize or cooperate with these various New England "incorporated groups" of people who have are claiming to be "Abenakis".
On May 3, 2006 the Abenaki got back State Recognition Gov. Jim Douglas sign the Bill. No, what Gov. Jim Douglas did was recognize the historical Abenakis for the contributions they made to the State of Vermont. He did not recognize the contemprorary groups who claim to be the Abenakis of Vermont, as being the Abenakis connected to the historical Abenaki communities.
Now the condition of this lease is, that if the aforesaid James Robertson, himself, his heirs, and assigns or administrators, do pay and accomplish unto the aforesaid Daniel Poorneuf et als, their heirs, etc., a yearly rent of Fourteen Spanish dollars, two bushels of Indian corn and one gallon of rum, and to plow as much land for each of the above persons as shall be sufficient for them to plant their Indian corn each year, not exceeding more than will serve to plant one quarter of a bushel for each family, to them and their heirs and assigns; for which and every said article will and truly accomplished the said James Robertson is to have and to hold for the aforesaid space of time, for himself, his heirs, etc., the aforesaid tract of land as mentioned aforesaid, to build thereon and establish the same for his use, and to concede to inhabitants, make plantations, cut timber of what sort or kind he shall think proper for his use or the use of his heirs, etc., and for the performance of all and every article of the said covenant and agreement either of the said parties bindeth himself unto the other firmly by these presents.
Source: Vermont Historical Society, Volume 6, P. 105-106
Capt. Francois Joseph, (Annance)
Capt. Joseph, (possibly Saonalemit)
Indeed it was these seven Chief's or Speaker's that traveled southeast into New Hampshire from "St. Francis" or Odanak, Quebec, Canada in October 1798, to Concord, New Hamsphire, and protested to the Legislature of New Hampshire, the action of Philip two year before (1796), in Philip's selling tribal land. The Odanak representative's claimed the right to speak and act on behalf of the Abenaki People as a whole. Their leader, Captain Cezar, "carried the responsibility" of Orator or Speaker to St. Francis/ Odanak. Captain Cezar declared that Philip, the old Indian, had no tribal rights; Philip was an imposter. Captain Cezar, the other Sogomon's (Chiefs or Speakers), and the tribe disavowed all of Indian Philip's acts.
In their own actions, these seven Speakers coming from Odanak in 1798 would sell the true title to the Coös Region. Including far more than Indian Philip pretended to convey the previous June of 1796. These Odanak representatives would deed all of the northern New Hampshire area from Haverhill on the Connecticut River (Kwenitegw or Long River in Abenaki) to the Ossipee River on the border of Maine--north to the line between the United States and the government of Great Britain (which later became the Province of Quebec, Lower Canada), except for one town the Abenaki had already sold.
The members of the NH Legislature looked upon the Abenakis proposal as absurd, for the State of NH already had most of the lands being offered. Yet, three PRIVATE individuals surmised that such a piece of paper could be valuable to them. Moody Bedel of Haverhill, NH had heard of the valley of the Upper Connecticut throug his townsman David Gibbs, He may have known about it earlier during his travels with his father Timothy Bedel in the campaigns against Canada during the Revolutionary War--he being a boy of 12 years at that time. Or Moody Bedel may have visited the area of northern NH more recently, for Gibbs and Nathaniel Wales had settled there in 1790--pitched, as it was called--on the land where they camped the year before. They had put up cabins and had cleared farms, moved up with their families soon thereafter. Gibbs has later moved to St. Simoneau in nearby Canada. Together, the three men, Moody Bedel, Nathaniel Wales, and David Gibbs, paid the seven Odanak Indians the sum of $3,100.00 for the deed to northern New Hampshire. Eventually they called themselves the Proprietors of Bedel's and Associates' (or "Other's") Grant, and became known as the Bedel Company. In contrast to the Eastman Company, they were oriented toward the north, sold land to men of nothern NH, VT, and Canada, had no pretensions to legal and political power, and were entirely repsonsible for the early settlement.
Source: Page 12 and 13, Chapter 4 "Two Land Companies, 1798 of the book entitled, "Indian Stream Republic: Settling a New England Frontier 1785-1842", by Daniel Doan. It is an excellent read, and I highly recommend it as resource into the historical dynamics of the time period.
By Bea Nelson who was in communication with Tom O'Bomsawin in the 1996-1998 time-frame. She was also in communication with Kevin Parsons, and Howard F. Knight Jr. as well.
The Wabanaki (Abenaki) portions of the history of the Northeast Kingdom has been sadly neglected or overlooked by historians, ethno historians, archaeologists, and local historical societies. One of these is the background of Philip, Indian Chief and Philip's Grant. It seems ironic that Metallak, Philip's son, and Mali Agate (Molly Orcutt) members of his band, have more notoriety.
Philip, called by the English, was baptized Piel (Abenaki for Peter) or Pierre (French). (Where is the sourced Baptismal Record?) He was born around 1730 near the Saco River in the vicinity of North Conway NH or Fryeburg ME and was considered a Pigwacket Abenaki whose family moved north into the Arosaguntacook, Nulheganook and Arnarascoggin Abenaki Band areas when he was young.
At some point he married Molly Missile (Marie Michelle) a New Hampshire Indian who was famous for her moccasin making. They had several children the youngest being Metallak born about 1750, on the upper Adroscoggin River. Between war interruptions (French and Indian
During the American Revolution (1775-1783) Philip was the leader of an Indian Band in northern NH that is usually identified as Cowasuck but in reality was Arosaguntacook, or St. Francis Indians. This band joined the rebel cause, which was unusual for Abenaki who tried to stay neutral. The English called Philip the Chief of the Cowasucks, a typical Euro American blunder that still confuses the historic record! Yet, Odanak sent their representative 7 "S8g8mons" in October of 1798 to vehemently state that Indian Philip was a FRAUD, and an IMPOSTER.
After the Revolution, when the peace accord was signed in 1783, the border was drawn along the 45th parallel. This boundary line between British Canada and Colonial United States cut right through the Abenaki homeland and territories. The Abenaki weren't considered in any of the agreements even though Abenaki men fought on both sides during the Revolution.
Vermont became the 14th state in 1791 and settlement pushed up the Connecticut River valley and on into the Memphremagog and Nulhegan watersheds. The Land companies claimed that no Indians lived in this area, and that they were just passing through on hunting trips. Vermont Abenaki descendants are still paying for this one! Paying for this, how so? Contemporary people today who are claiming to be genealogically the descendants of the historical Abenakis (without having the requirement placed on them to show and provide that genealogical evidence), have shown and provided NO clear and convincing evidence (genealogical, historical or social) that is verifiable, that they descend from the historical Abenakis. Having ancestral people in one's ancestral lineage, who were identified as "colored", "negro", "Indian" or even "Native American", let alone "Le Sauvage", does not identify that ancestor or ancestors as being "Abenaki". Seems to my thinking, that after 214 years since the signing of the Philip's Land Grant, that these "members" of the Missisquoi St. Francis Sokoki/ and or Nulhegan Inc.'s, are a little late in protesting the alleged illegality of the Land Grant itself.
On the British Canada side of the border, in 1792, Abenaki lands (taken over as Crown Wastelands) were opened to settlement by English speaking Protestants and loyalists, mostly New Englanders. All that the St Francis Indians retained were their age-old hunting grounds and family band village sites. Only 8,150 acres were granted to 17 families in Dunham Township. In contrast, Asa Porter, a colonel in the British army was granted over 60,000 acres in Brome Township for his services.
In 1796 Philip, older and tired, was living in the Indian Stream Republic area and traveling to Memphremagog and the central Connecticut River valley. It was on one of these latter trips
The 3,000 square miles included: from Umbagog and Mooselookmeguntic Lakes in the East (the headwaters of the Megalloway and Androscoggin Rivers; South to the junction of the Ammonoosuc with the Connecticut; West to the western shore of Lake Memphremagog up the Clyde and along the Nulhegan; and North to the junction of the Salmon and St Francis Rivers. Some of the land had already been colonized by English and Anglo-American settlers. Sherbrook was begun in 1744 and the first US census of 1790 lists 700 white colonists in the upper Connecticut-Memphremagog region.
This land sale was actually illegal: since the Federal Non-Intercourse Act of 1791 prohibited any agency other than the US government from buying Indian lands within the territory claimed by the United States (as about half of this parcel did.) Also in 1793 the Continental Congress wrote up a law forbidding private citizens to buy land from the Indians. The state of NH had a similar law on the books as early as 1719. The land was of little agricultural use to the purchasers who turned around and resold it to naive English settlers at considerable profit.
In October of 1798, Abenaki chiefs at Odanak sold virtually the same land to the Bedel Company for $3,100.00. It was this sale that was the basis for New Hampshire's claim to the Indian Stream Territory. Canada at the same time was claiming it. But, the inhabitants were claiming independence from both and had formed the Indian Stream Republic with their own government: a constitution, bill of rights, courts and judges, and a code of laws. In 1835 the situation became volatile and the "Indian Stream War" came to a head when NH decided to send in its militia. It was not until 1840 that the town of Pittsburg was organized by the State of NH, which included the Indian Stream Republic and that portion of Philip's Grant.
Again a large section of Philip's Grant (Abenaki homelands) has become controversial due to its value for its wilderness, game, and beauty. Could this also be an illegal purchase? .... Or ... is it?
There was a saying going around the Phillips and Blake's swapped wives like they did their Horses.
Bald Mountain New York a camping Place where the Blake's and Phillips went quiet off through out the year.
Josephine (Phillips) Blake said her family always lived in Vermont but traveled to Maine, New York, New Hampshire, and far north as Trois Rivieres, Canada. Many of the Phillips stayed in the Swanton and Highgate area.
Josephine said her father Old peter was the Chief of the tribe when he died in Peacham, Vermont. She said Vermont called him King of the Gypsies.
She said her Great Grandfather Chief Piel (Pierre) Philip (Old Philip of the Philip's Grant) was Chief for many years, then her grandfather Old Antoine Phillips was Chief. She said her father was named after his Grandfather Chief Piel (Pierre) Philips.
Josephine said her mother Delia Bone was born on the Caughewaga reservation in Quebec, Canada. Her Father Old Peter Phillips was born on the Mazipskoik the "Place of Flint" in Vermont. Her Grandfather Old Antoine (Anthony) Phillips was born 1787 at Lake Memphremagog (Pronounced Mem-Fre-May-gog) in Vermont in a White birch Wigwam. Her Great Grandfather Piel (Pierre) Philip was born abt. 1730 on Saco River.
Here again, the Phillips Family, claiming to be Abenakis, attempt to genealogically "attach" themselves to the historically documented "Indian Philip" of Coos County, New Hampshire in 1796, taking Josephine (nee: Phillips) Blair's alleged "oral history"/ rememberances, or what she or they would like to believe, and trying to make it FACTUAL.
This is what the eugenics said about the Blake Family
Josephine married Frank Blake. Josephine and Frank were still traveling in 1926 with the Gypsy Train.
There was talk that a owner of the feed store in Brandon, Vermont who telephoned to certain other people it was learned that some years ago a Gypsy Tribe by the
Mom said dad's family is Abenaki Indians but they settled down on farms and tried to be white to fit in for they could own land.
Mom said her father Frank Blake owned harness racing horses and raced them at county fairs and the Saratoga Racetrack in Saratoga, New York. Frank was run over by a car at the tracks and killed.
Saying is someone bet big on his horses and lost the bet, then ran him over. Frank Blake is my Grandfather.
Frank Blake married Old Pete's daughter Josephine (nee: Phillips). Frank's father is Alexander Blake (Blais)
Frank's mother is Louise King. Alexander father is Billings/B illanis/Blair/Blais/ Alexander mother is Unknown. Alexander Grandfather is Wifrom/ Wilsome/ Willianie/ Wilform. Alexander grandfather Married Jemoganx Wilsomquax. They are listed in the Odanak Families and on the James Robertson's Lease. For a yearly rent of fourteen Spanish dollars, two bushels of Indian corn and one gallon of rum. And to plow as much land each of the persons, as shall be sufficient for them to plant their Indian corn each year, not exceeding more than will serve to plant one quarter.
Of a bushel for each family, to them and will serve to plant one quarter of a bushel for each Family. To them and their heirs as signs. This lease was for 91 years on the 28th day of May 1765 to May 1854.
They hunted all their meat such as Deer, rabbit, Bear, Moose, Pheasant, Duck, Geese, Turkey and etc. Many of the Phillips and Blake's are listed on their birth records and death records as basket makers and Gypsies. Old Pete Phillips was listed in the New York census as race Indian in the year of 1870. Where is the source of this NY Census record? Vermont listed him and his wife Delia on their death records as colored. The family wanted Old Pete and his wife listed Indian there true race but Vermont choose not to. Actually, on Old Pete Phillips Death Certificate, they wrote "White" first, and then wrote over the top of that, with "Colored" on December 22, 1906 in Peacham, Caledonia County, Vermont. I have previously posted his Death Certificate on this blog on September 07, 2010.
The Phillips and Blake's did a lot of name changing over the years so it took many years tracking down their History.
The Dyer family traveled with the Gypsies (Phillips and Blake's). George Blake son of Frank Blake and Josephine (Phillips) married a Dyer girl.
This following information is coming from Sherry Gould of Bradford, N.H. that was given to Albert Leo Phillips of Belmont, N.H. whose son Thomas Leo Phillips of Hardwick, VT is on April St. Francis-Merrill's "Tribal Council" in Swanton, VT.
Simon Dyer's is George Blake's father-in-law and Simon Dyer's father name was Lapet Dyer and they said he was a very small man and very short. He spoke only French. His wife was a very tall person. She was Indian how much is not known. In the spring they would start out on the road sleep anywhere they could even
make a tent out of a wagon shaft and wagon with blankets or anything they had to make a tent so they could sleep under it. They would cane chair bottoms, make baskets; they would cut down an Ash and Elm trees and pound them out and cut them in strips for their basket making. In the fall they would husk corn for farmers for pay. They would take the Cornhusk with them for they could make corn husk mats to put by the door out side. They sold them door, to door for money to help live on in the winter months. In the winter they stayed home and made baskets for next year season. By saving some of their money they were able to make it through the wintertime.
Josephine (nee: Phillips) Blair died in 1959 in Queensbury, Warren County, New York State. Josephine Phillips was born on March 08, 1880 in Colchester, Chittenden County, Vermont. She wanted her sons to bury her the Abenaki way. Her sons build a scaffold in the back yard had her body on it and was going to burn her body. It was her wishes to be buried that way. Her daughters Ida, Marceline and Lillian wanted her buried in a grave, they didn't want their mother's body burned. The daughters called the
Josephine my Grandmother liked smoking a corncob pipe. She made her own pipes by taking a dried cob of Corn and cut it to the length you want for the bowl. Hollow out the inside with a red-hot poker.
This turns the inside to charcoal, which mellows the smoke she said. Poke a hole in the pipe the size of the Stem for the stem fits in tight; cut a piece of fishing cane (of very small diameter) the length you need.
Remove the pith to hollow it out (using a stiff piece of wire) and insert it into the stem hole and then put in your stem now you have a real old fashion corn-cobpipe. They eventually burn up after they have been smoked awhile. She was always making new ones; she kept a bag of dried corncobs on hand to make her pipes.
Josephine played an accordion and her Husband played fiddle at dances. Their children also played different music instruments of modem times.
Aunt Ida Mae (Blake) Ash traveled with a white horse and buckboard in the 1950's in Shoreham, Vermont to the country store to do her shopping for the week. Her children wouldn't ride because of the name calling as they pasted the people of the town they were being called Gypsies.
I remember when I was little I asked my mother why we were called Gypsies, She said because we traveled like them.
The Blake's and Phillips, Ash and Jerome Families traveled with horses and buggies up to the late 50's. They farmed with horses up to the middle 1970's. The Blake's and Phillips continued traveling with horses and wagons and cars Trading Horses, making baskets, willow tables, stands, chairs, making birch bark canoes to sell the tourists until mid 1950's. Some of younger generation was (sic) too ashamed to carry on the trade. Some still make baskets even today to sell.
A 4th generation of Phillips has a shop were she makes baskets and sell them in Fort Ann, New York she makes the famous traditional ash baskets of her Abenaki heritage. Yvonne Phillips calls her shop Honest Injun" Baskets. Her Grandfather Ernest Phillips and Grandmother Peggy made baskets to sell as a little child she learned how to weave baskets from them. Yvonne makes dozens of different baskets. She has given demonstrations to numerous groups including local schools, civic organizations, libraries and historical associations/events. She was featured
Spring of 1981 Sachem Phillips suddenly quits (no reason was given) as the Band Sachem, takes over temporarily as the Band reorganizes after he takes the Ancient Cowasuck oath of being a servant of all the Cowasuck People that he will represent from that day forward. All Cowasuck Sachems must take this oath upon election to the position as a Sachem, whether it, be as a Sachem of a Band or of a larger Cowasuck group. Once take, it is binding for life. The said oath is administered by a fellow Cowasuck/Coos Sachem, or a Senior Elder of the Council.
Douglas Lloyd Buchholz will be posting further documentary information regarding Richard "Blackhorse" Wilfred Phillips and "his connections" to Rudolph Kent Ouimette, Arthur William "Bill" Seymour, Howard Franklin Knight, Jr.
Antoine was Chief of the Abenaki Indians
Father Chief Piel (Peter) Philip was Chief of the Abenaki Indians
Born abt. 1730 in North Conway, New Hampshire or Fryeburg, Maine
Died in New Hampshire
Mother Molly Missile (Marie Mitchell)
Born Abt. 1747 in New Hampshire
She was famous for Moccasin making
Chief Piel and Molly children:
1. Metallak born about 1750 on the upper Androscoggin River.
2. Antoine (Anthony) Phillips Sr.
Born 1787 at Lake Memphremagog, Vermont or Lake Mamhlawbagak in A White Birchbark Wigwam
Antoine (Anthony) Phillips Sr. Marriage I to Louise Myers (Mahers)
Antoine Phillips Sr Marriage II to Catherine or Katherine or Marquerite Cadaive or Cadieux Catherine Born in Canada Abt. 1790 in Canada
Died no date
Buried near Foster Hill in Essex, Vermont
Married unknown probably Abt. 1805
Catherine parents unknown
Antoine was 19 years old when his first child was born with Catherine in 1806
Antoine and Catherine Children:
1. Michael (Mike) Philips Born 1806
Died April 12, 1912 in New York Pg. 4-52
2. Peter (Pierre) (Old Pete) Philips Sr. Born 1804 or 1809 Died Dec. 22. 1906 in Peacham, Vermont Pg.53-123
Yet again, one can review the above document page, and become aware that this Phillips Family claims that they are the descendants of Old Indian Philip of whom was considered "a Chief" by the Coos County historical Euro-American "settlers" (not so, by Odanak where it would seem that the majority of Old Philip the Indian's People relocated to, before June of 1796). Also that the contemprorary Phillips Family claim that Metallak (born sometime between 1727 and 1737 in the area of the Androscoggin river area) was Antoine Phillips father. Antoine Phillips married to "Catherine Cadaive." Yet, this document was located during a search of Ancestry.com some time ago. It neither indicated the fathers first name (just his surname of Philippe) and not that anyone mentioned in the Bapismal is indicated to be of the Abenakis, or a "Chief" of such tribe. Catherine Cadere dit Emery may or may not have been "Catherine Cadaive"? It would seem that this document is perhaps the Baptismal record of Antoine Phillips, Jr.?
Winifred "Morning Star" (nee: Jerome) Yaratz's book of "collected and compiled material," entitled "Brief History of the Abenaki Phillips and Blake Families And Genealogy" is a wonderful source of indicative yet limited "oral history" but regardless, it is unsubstantiated and for the most part, most of the genealogical information, like the 1870 NY Census (wherein it is alleged that Peter Phillips is identified as "Indian") is left without a "source" for the cited record. She just mentions the 1870 NY Census, as "if in passing". It leaves one wondering...what is the exact Census page? How was the particular family composition written on that particular Census page? Who were the neighbors as listed perhaps on the Census?
So, it is BEFORE I move forward with the next posting, these documents are now available to reviewers of this blog, to review and evaluate them. That in simple step-by-step conclusion it is now shown and provided documentarily:
1. Thomas Robert O'Bomsawin of Odanak status did relocate from Odanak to Swanton, was employed by and advocated for Homer Walter St. Francis Sr. and in fact lived with "Chief" Homer St. Francis, where he met Daisy Goodman BEFORE they relocated and resided behind Doris Minckler's residence. Whereupon......
2. Thomas Robert O'Bomsawin decided to fight removal from behind Doris Minckler's home, using the Robertson's Lease of 1765 by switching his name to "Abomsawin", etc. Unsuccessful with that endeavor......
3. He and Daisy Goodman relocated their mobile home, children in tow, to North Stratford, Coos County, New Hampshire (to her mother's home along the Connecticut river) in the Spring of 1995.
4. Once settled in the Coos County, N.H. area, Thomas Robert O'Bomsawin then began researching the area regarding Philip's Land Grant of 1796 of Coos County, N.H.; and solicited people ca. April 1995 to 1998 to "come to meetings" (including my own person); Newton Washburn of Bethlehem; the Phillips descendants i.e. the Stone Family of East Stratford, N.H., to name a few. Eventually this group of gathered people would be called the "Abenaki Family Alliance". Later Thomas O'Bomsawin would, with the encouragement of his wife Daisy and others, would incorporate into the "Nidôbak, Incorporated" in August, 1995.
5. This Incorporation within the State of New Hampshire, "under the laws of the state" would eventually desolve and become defunct after March 14, 2000. Thomas O'Bomsawin, with his wife and children (Adam, Dane, Tagwongo "Autumn", Mali-Agat") would relocate eventually to the Farmington, Franklin County, Maine area after Daisy Goodman-O'Bomsawin graduated from Nursing School. Tom's brother, David Roland O'Bomsawin apparently stayed in the area of North Stratford, N.H. with his wife Vicki Rae nee: Beaton, who were also a part of the "Abenaki Family Alliance" retrospectively-speaking. David and Vicky Rae Beaton married in Reno, Washoe County, Nevada on August 03, 2000. They continue to reside in North Stratford, Coos County, N.H.
Over a period of time, I began to "sense" dynamic's changing between my "friends" and associations with particular people within various "Abenaki Cirles" (perhaps it was the distrust or paranoia towards my "friendship" with them, on their part), in particular with Thomas Robert O'Bomsawin and I witnessed as several vocal altercations developed in said retrospective friendship with him and Daisy Goodman. I began to "distance my associations" with "that circle of people". I just stopped visiting them eventually.
Hopefully, someone or some people will "see the documented connections" (as I have) in these documents being put on this blog. Meaning, Luke Andrew Willard's group appointing, nominating, or electing Donald Warren Stevens, Jr. is not simply "luck", or coincidence.
It is blantant manipulation and deceitfulness on the part of these people composing the "Vermont Abenaki Indigenous Alliance" i.e. Fred Wiseman Sr., Luke Willard, Don Stevens, and April Merrill, etc. All the while, these groups comprising the Vermont Indigenous Alliance (the Four Oganized Abenaki Bands) now "stack" the re-constructed Vermont Commission on Native American Affairs, with their own people/ representatives! These folks will continue to manipulate, deceive, distort, and continue their dishonesty against the Abenaki Ancestors. This is not 'just about selling their "Abenaki" artwork" .... Far from it. Time will tell.