Stephen Laurent - "Atian" Article July 29, 1987 North Conway, New Hampshire; Obituary of Steven "Atian" Laurent; Obituary of Gladys Tantaquidgeon:

The Irregular
Wednesday, July 29, 1987
North Conway, New Hampshire
Keeping Indian Memories Green
By Erma Perry
Contributing writer
Not since the Indians gave away Manhattan for $24 has there been so much for so little as the little Indian Shop in Intervale. If you are a scholar, you can brush right past the trinkets for tourists and pick up rare manuscripts on local Indians.
"This book," said Stephen Laurent, owner of the shop and son of a full-blooded Abenaki Indian, "was printed back in 1859. You could not buy it today for any amount of money."
The book gives the history of the Abenaki Indians, their vocabulary, some information on pronunciation, and the treaties entered into with the British.
Many people ask Stephen if he will sell that book.
"Hell, no," he says, "that is the only one I have, but I'll photocopy it for you."
He did, and now sells the photocopied book in his shop for a modest $3.95.
Books that are hard to find are the ones he copies. For instance, a book on omithology of the Northeastern Indians is very valuable and impossible to obtain. Some of his books are in French, because of his customers are linguists.
"Here is the story of Wonalancet," he says, "I copied that so other scholars could enjoy it."
Stephen's father wrote a book in 1884 called "Abenaki and English Dialogues". Some years ago Stephen recorded the entire book on five reels of tape. These tapes are in the library of the American Philosophical Society in Philadelphia among their books on the American Indian.
"Someone heard them there," said Stephen, "and asked if I could read a shorter version of my father's book onto cassettes, explaining the pronunciation of the Abenaki words."
These cassettes are now in the shop, plus a ninety-minute one on Masta's "Book of Indian Legends", giving the etomology of the words. For instance, a white ash is called "a snowshoe tree", because Indians make snowshoes from it. A dog is 'one who runs before".
At the Maine Historical Society, Stephen met a man named Charles R. Huntoon.
"When he heard that I was an Abenaki Indian, he told me he was attempting to translate an Abenaki-French dictionary into English, but his French was not good enough."
A few months later Huntoon brought the famous Rasle dictionary to the post office in Jackson, where Steve was working, and slapped it down on the stamp counter. He wanted Steve to translate it.
Steve was elated. He had never had his hands on a copy before. He had only heard of it. Rasle was a Jesuit missionary at an Indian settlement in Maine from around 1691 to 1724, when it was attacked and burned by the British. Father Rasle himself was killed, but the dictionary miraculously escaped the flames.
"That book is in the Harvard Library now, and you cannot get within half a mile of it," said Stephen.
Continued on Page 2.....

Page 2 - The Irregular - July 29, 1987

FEATURE

Keeping Indian memories green

Continued from page 1:

In 1833 a man named Pickering undertook to have the Rasle dictionary printed, and what they have at Portland is the Pickering book.

Steve translated this book back in 1865, and it is today in the archives of the Maine Historical Society in Portland.

"Nice work," said Huntoon, "now how would you like to translate the Aubery?"

The Rasle has 200 pages. The Aubery, which Stephen is now translating, has 400 and is more like a real dictionary. Father Joseph Aubery was a Jesuit at St. Francis village from about 1705 to 1755. The original of that book is today in the Museum of the Abenaki Indians in Odanak, Quebec.

In the dictionary, Father Joseph Aubery says: "What is written in another handwriting other than the author's is not pure Abenaki. It is Algonquin. The author of this dictionary washes his hands of it."

During his lifetime, Aubery loaned the book to another priest who did not hesitate to annotate it, and he wrote in Algonquin. At the top of each page is a small cross which the Jesuits used to show that the work was done for the glory of God.

As a postscript to the dictionary, it says: "Here at last is the end of this teaching book for the Indians of the village. May it help anyone who studies it, and in their prayers let them remember the one who wrote it. Signed Joseph Aubery."

When the Director of the Museum of the American Indian in New York City visited Laurent, he said, "You know, you could get paid for doing this. You could be funded."

To this Laurent replied like a true New Englander, "I know I could; but if I accepted, I would probably have to devote more time to it than I care to.

"I would rather do it just on my own without pay and go as far as I can and drop it. If you are funded, you have to see it through to the bitter end. I am not i nthe trade for losing my eyesight. You can see how difficult it is to decipher."

The Abenaki Indians had formerly lived here in the White Mountains and in Maine before the white man chased them North from their hunting and fishing grounds. In Quebec, the French, at war with the British, welcomed them, encouraging their raids on the villages in Vermont, New Hampshire and Maine. The British retaliated by destroying the Indian settlement at St. Frnacis in 1759.

This was where Laurent's father was born in 1839. When the Jesuits baptized Indians who had unpronounceable names, they would give them the names of saints or feast days. Stephen's father became Joseph Laurent.

When Stephen was born in 1909, his village was still called St. Francis, but in 1917 the Canadian government decided that the Indians should have their own post office. The Indians chose the name Odanak, meaning "village where people live."

On a plaque outside the Indian Shop, dedicated to Joseph Laurent, tourists wil often question the paternity. How could Stephen be the son of a man who was born in 1839? Because Joseph had two wives and two sets of children, nine by the first and eight by the second. Stephen was the last adn the seventeenth born when his father was 69.

Stephen first went to a school run by the Grey Nuns of the Cross in his village, then on to Nicolet College to study the classics. His wife, Margaret, is a graduate of Adelphi College and Columbia University. She taught French in New York City. Both Laurents are devoted to keeping the memory of the Abenaki Indians alive.

When prestigious institutions like the National Geographic Society want authoritative answers to questions on the Abenaki Indians, whom do they call? Stephen Laurent in Intervale

© Erma Perry

Abenakis Hiding In Plain Sight?

I do not think the 'late' Stephen Laurent or any other Abenakis-connected-to-legitimate-Abenaki-Community, were "hiding" in plain sight or anything of the sort. Comparatively speaking, these "corporate" ALLEGED and REINVENTED "Abenakis" seem to use the Eugenic's Survey Program as a confabulated reason WHY of the lack of their genealogical, historical, and social documented connection(s) to the Abenaki Ancestor(s) of N'dakinna.

The Conway Daily Sun

November 29, 1996

By Edward Parsons

Tales from a musical life

His life molded by Native American and European tradition, multi-talented local Steven Laurent recalls stories from his days as a classical musician

Steven Laurent, 87, of Intervale has seen many sides of life - as son of an Abenaki chief, protector of ancestral land, author, musician, and Jackson Post Office worker. Born on the St. Francis reservation in Quebec, he travelled his first summer with his family down to his tribe's ancestral land in Intervale and continued to come here every summer to the "Indian Camps" next to the Intervale train depot. Eventually, he moved here permanantly.

In 1952 he married Margaret Pfister, and they moved into an ample house off of the main road (now 16A), where he still resides today.

Long ago, Laurent's father published a  Abenaki/English dictionary. Following these practical and diplomatic footsteps, Laurent himself recently finished a unique collaboration that transcends time.

A St. Francis Jesuit missionary named Joseph Aubery (1701-1755), wrote a more complete French/Abenaki dictionary and phrasebook. Laurent has added English translations to this, and completed a French/Abanaki/English dictionary, published in December 1995 (Chisholm Bro. Press, Portland, Maine).

Recently, in a discussion with him, he brought up a part of his life influenced by European tradition, his musical side. We decided it was worth an article, as it effectively portrays an era of the Mount Washington Valley and elsewhere gone by, an era entertwined with this century's two world wars.

Laurent's musical life started when he was a child in St. Francis. In school he played the trumpet. His first paid performance occured one summer while down here in Intervale, when he was asked by Mrs. Merriman to play "Taps" for a play she was putting on. The next day, Mrs. Merriman's son came over to the Indian Camps and gave him two dollars - quite a sum in those days.

When he was 15, he bought a violin from a cousin in St. Francis for $30. This instrument, which he still treasures today, happened to be made in 1726 in Venice by Matteo Gofriller, a student of Stradavari. Laurent didn't take serious lessons on the violin until 1940, when he was living in Intervale year round. His interest at that time stemmed from being part of the Conway Village Orchestra, begun in 1935 and directed by Etta Kennett. They played at commencements, held concerts and practiced every week. Laurent was also a guest player at Sunday classical concerts at the Eastern Slope Inn, given by a Swiss Orchestra in residence at the inn.

This group had come to America at the outset of World War II in order to play at the New York World's Fair. When it was over, it was too dangerous for them....

see PARSONS page CN  3

Cool News Page 3

Continued....

to go home. Harvey Gibson invited them to North Conway, where they remained.

Laurent's violin teacher was Melvin Bryant, a member of the Boston Symphony Orchestra, who had a summer house on the West Side. "He was a great teacher and personality," says Laurent. "He had many stories about the BSO that have stayed with me."

[See article remainer by puting "cursor" over image of article and click, to enlarge the document]

Valley Folks [1995]

Laurent publishes Abenaki dictionary

By Gabrielle Griswold

Intervale resident and full-blooded Abenaki Stephen Laurent is shown above [image] with the French-English-Abenaki-dictionary he had printed last fall. Laurent began work on the dictionary in 1965 and completed it in the summer of 1994. His is the first Abenaki dictionary to feature English translations.

 Article from an Native American Magazine

Regarding Stephen Laurent

Story and Photography courtesty of Brock Dethier

Thursday, May 31, 2001

Stephen Laurent, keeper of Abenaki tradition, dies

Nephew from Quebec will take over maintenance of Intervale camp site.

By Joshua Williams

The Conway Daily Sun

Conway - Stephen Laurent, Abenaki Indian elder, passed away on Sunday. He leaves the traditional Abenaki encampment located in Intervale to be maintained by his nephew, Deny Obomsawin, an Abenaki now living in Quebec.

"It's a sad day for us," Obomsawin said when he learned that Laurent had died at age 92. "He was a great resource for Abenakis and the Abenaki past. It's a sad day."

Laurent was one of the last remaining Abenakis living in the area. Born in 1909 on Odanack Abenaki settlement near the St. Francis River in Quebec, Laurent moved to Intervale in 1940. He was Jackson Postmaster form 1945 to 1975, and played cello and violin in local chamber music

see LAURENT page 10

Laurent Page 10

groups.

Laurent was known and widely respected for his translation of a French-Abenaki dictionary. The original French-Abenaki dictionary is credited to Father Aubery, a Jesuit priest who died in 1755. Laurent worked for 30 years translating Aubery's dictionary into English. In 1995, 500 copies of Laurent's translations were printed. Laurent also recorded the entire book onto tape, to preserve the pronunciation of words as they should be spoken.

Laurent maintained a gift shop and cabins in Intervale.

The Intervale site is now owned by

see next page

from preceding page

the town of Conway. The Peguawket Foundation had purchased the land in 1985, and gave it to the town the same year. There is a walking trail on apporximately two acres of property which is maintained by the twon conservation commission.

The town has an agreement with the Abenaki people to let the Abenaki use the site during the summer.

The site is listed on the National Historical Register.

Although Laurent did not own the land, he has a life estate deed on the property, allowing him to maintain the buildings until his death. Obomsawin received permission from the town in 1995 to maintain the property and buildings after Laurent's death.

The original deed had specified that the property would return to forest land upon Laurent's death, and that the buildings would be taken down. Selectmen decided in 1994 to change the deed to allow the buildings to remain.

"I will take over," Obomsawin said of the Intervale site. "It's important to our people. It will be open. Because I live in Canada, it will mostly be open on weekends."

Laurent's father, Abenaki Chief Joseph Laurent, brought his people from Quebec to Intervale in the summer of 1884, and the Abenaki returned every summer to Intervale for years. Chief Laurent was born in 1839, and died in 1917.

"It was our area, where we started," Obomsawin said. Chief Laurent "went there to go back to where our ancestors are from."

A monument at the Intervale site dedicated to Chief Laurent reads: "In 1884 he led back to the land of their fathers a group of Abenaki and Sokoki Indians and established here in the woods of Intervale a perennial summer settlement of his people." The monument was erected in 1959, "in love and reverence by his children."

THe Abenakis once populated land across New England and up the St. Lawrence River in Quebec.

Many Abenaki fled north to the Odanack settlement in Quebec, where Obomsawin now lives, to escape the diseases and wars brought by English settlers.

Odanak was the site of a 1759 massacre of the Abenaki people that was led by Robert Rogers, in retaliation for a 1745 Abenaki attack that destroyed his Dunbarton homestead.

Today, approximately 400 Abenaki live at the Odanack settlement.

Furber and White Funeral Home of North Conway will be in charge of arrangements for Laurent. Dates and times for any services have not yet been determined.

Obituary

Stephen Laurent

Intervale - Stephen Laurent, 92, died May 27, 2001, in Memorial Hospital, North Conway, New Hampshire.

Born in the Indian village of the St. Francis in Odanak, Quebec, Canada, he was the son of Abenaki Chief Joseph Laurent and Georgianna (Wawanolet) Laurent of the St. Francis Abenaki Indian Reserve.

He attended Nicolet Seminary, Nicolet, Quebec, Canada.

Before retiring in 1974, Mr. Laurent worked many years for the U.S. Postal Service in Jackson. In addition, he and his family operated the Indian Shop in Intervale for many years.

He was a communicant of Our Lady of the Mountains Roman Catholic Church; a member of many historical societies in the Mount Washington Valley.

Mr. Laurent spent the past 25 years translating Father O'Brien's copy of Aubery's French to Abenaki dictionary to English. It was published in December of 1995 by Chisholm Bros. Press, Portland, Maine.

He was married to Emily M. (Pfister) Laurent, who died August 18, 1993.

Family members include a sister, Bernadette Laurent of Odanak, Quebec, Canada; and nieces.

SERVICES: A memorial service is planned for Thursday, June 28, at 10 a.m. in Furber and White Funeral Home, North Conway. Burial will be in Intervale.

Memorial donations may be made to the charity of one's choice.

Obituary

Dr. Gladys Tantaquidgeon

Mohegan Medicine Woman

Gladys Tantaquidgeon began training with her aunt, Medicine Woman Emma Baker, as a specialist in herbal medicine in 1904. From another traditionalist aunt, Fidelia Fielding, she learned the ways of the makiawisug (the sacred woodland little people who guard healing plants).

In 1919, Gladys began studying anthropology with Dr. Frank Speck at the University of Pennsylvania. After completing her research there, she toured among northeastern tribes to conduct field work. Then, in 1934, she was hired by the federal government to administer new educational privileges for northeast Indians under the Wheeler-Howard Act.

Gladys made perhaps her greatest contribution in 1931 when she joined her father, John, and brother, Harold, in founding the Tantaquidgeon Indian Museum, an institution was created for the display of Native artifacts. She worked there until 1935, when Commissioner of Indian Affairs John Collier offered her a position as an Indian reservation social worker in Rapid City, South Dakota. In 1938 Gladys transferred to the Indian Arts and Crafts Board to serve as a "Native Arts Specialist" under Dr. Rene H'Arnoncourt. Her duties with that newly created agency included organizing Indian cooperatives and researching and preserving ancient Indian artistic techniques.

Gladys concluded her government service in 1947 and returned to Mohegan Hill. Since then she has worked as the fulltime curator of the Tantaquidgeon Indian Museum. During the 1970's and 1980's she served on the Mohegan Tribal Council.

Gladys is the aughter of numerous articles on New England Indians and of the book Folk Medicine of the Delaware and Related Algonquin Indians. She has received numerous accolades for her academic and social contributions. Among them are the Eagle Achievement Aware for distinguished service to New England Indians from Eagle Wing Press, Inc.; the Tiffany Jewel Award from the University of Connecticut; the Friends of Education Award from the Connecticut Education Association; the Wauregan Award from the Mohegan Tribe; the Connecticut River Pow-wow Society's Award; and the Elders Aware from the Institution for American Indian Studies. In 1987 she received the Doctor of Humane Letters degree from the University of Connecticut.

Was Dr. Gladys Tantaquidgeon  "hiding-in plain-sight" too?

I think not.

December 21, 2010 VCNAA Minutes; St. Francis/Sokoki Website Regarding Donald Warren Stevens Jr; February 04, 2010 Newpaper Editorial/ Testimony to Senate Committee sent to Tim Ashe:

Page [1.]

VCNAA Meeting Minutes

December 21, 2010

Members Present:

Luke Willard, Chairman

Melody Walker Brook, Vice Chair

Nathan Pero

Shirly Hook

David Vanslette

Fred W. Wiseman

Staff:

Giovanna Peebles, SHPO

Guests:

Chief Donald Stevens

Chief Nancy Millette-Doucet

Chief Roger Longtoe Sheehan

Professor Fred Wiseman

Jared Pero

Eric Cruger

Munro Brook

Doug Bent

This meeting was brought to order by chairman Luke Willard at 12:24 pm in the Ellsworth Room, Johnson State College, Johnson, Vermont.

1. Approve minutes of November 30, 2010.

Fred Wiseman made a motion to accept the minutes. Shirly Hook seconded. All approved.

2. Scholar's Panel Update

Due to work restrictions, David Lacy, having completed his review of two applications must be removed from the active scholar's list.

3. Teacher's Resource Manual Presentation of Completed Manual

Chairman Willard introduced "Abenakis and Their Neighbors" Teachers and Interpreters Resource Guide by Professor Fred Wiseman and Melody Brook. At November's meeting in Newport, Luke challenged the commission to produce a Vermont Native American resource guide for educators after visiting schools and meeting with teachers who expressed a desire for such a guide. Professor Wiseman spoke on the manual. This detailed guide is now acailable on the VCNAA website. [ http://vcnaa.vermont.gov/commission ] Professor Wiseman also introduced a fourth grade lesson plan and is currently working on middle and high school curriculum that meet the Vermont standards. They are also working on a virtual Wabanaki museum. Nancy Millette-Doucet reminded the commission of the Koasek curriculum booklet as a useful tool to teachers in the region. Luke agreed it would be good to have a general curriculum but regional curricula could be beneficial and made a note to come back to this discussion at an upcoming commission meeting. Don Stevens noted that the Department of Education had promised to distribute any materials to teachers.

4. Overview of Rules for Hearings

Luke distributed a copy of the rules for the hearings and allowed everyone time to read through them before the hearings began. He also read them out loud. He mentioned the hearings are

Page [2.]

bound by the statute and will be kept within the outlined framework. All formalities will be upheld.

Roger Sheehan asked for clarification on the format. Luke clarified that the applicant's spokesperson may give an opening statement follow by public testimony and rebuttal time if requested.

Professor Wiseman explained the possible confusion around governance in the twentieth century. A band is composed of closely related families and ascribed status determines membership. The leadership and governance fall with alpha male/female and grandparents as elder advisors.

The following is in reference to Dr. Weisman's statement addressing Elnu as a band and using Wikpedia as his source. In particular, Dr. O'Neil at the University of Palomar College, San Marcos, California has described a band as being acephalous. If this is so then how can any of these "Abenakis" corporations be bands seeing that they are all governed by a dominate small group of individual "chiefs" or "sagamos".

Secondly, it only took me less than two minutes to find credible academic resources on the internet that defined the term of "band: without having to settle for Wikpedia. "band - a small group of related people, who are primarily organized through family bonds. Foraging typifies the subsistence technology. A respected and older person may be looked to for leadership, but the person has no formalized authority."


Department of Anthropology
Oregon State University


"Definitions of Anthropological Terms"


http://oregonstate.edu/instruct/anth370/gloss.html


Band; the level of political integration in which a society consists only of an association of families living together. Bands are loosely allied by marriage, descent, friendship, and common interest. The primary integrating mechanism is kinship ties. There is no economic class differentiation. All adults of the same gender are more or less equal as far as community decision making is concerned. However, some individuals in a band may stand out for their skills and knowledge. These often are the people who have the best memories, are the best hunters, most successful curers, most gifted speakers, etc. Such people become informal leaders. Most often they are given authority by community consensus arrived at through casual discussion without the need for a formal vote. Leaders generally have temporary political power at best, and they do not have any significant authority relative to other adults within their band. Subsequently, bands are essentially acephalous societies. The total number of people within these societies rarely exceeds a few dozen. Bands are found among foraging societies.


Acephalous societies; a society in which political power is diffused to the degree that there are no institutionalized political leadership roles such as chiefs and kings. Bands and tribes are acephalous. Most foragers and simple horticulturalists have highly egalitarian, acephalous societies.
The word "acephalous" is Greek for "without a head."
Source: Dr. Dennis O'Neil
Behavioral Sciences Department
Palomar College
San Marcos, California
http://anthro.palomar.edu/tutorials/cglossary.htm
Dept. of Anthropology
University of Alabama


Band, a small, loosely organized group of hunter-gatherer families, occupying a specifiable territory and tending toward self-sufficiency.
Source: Harris M (1997) Culture, People, Nature: An Introduction to General Anthropology, seventh edition. New York: Allyn and Bacon.

Governance is legitimate when band members recognize the alpha male/female and grandparents as people in charge. Frank Speck used the band level to reconstruct Penobscot society. Large-scale socio-cutlural integration is not necessary to be legitimate.
Roger "Longtoe" Anthony Sheehan explained the determination in a Canadian court case similar to the Vermont situation amongst the Montagnais and Cree. They were a hunter/gatherer society and were never integrated into large groups but the courts agreed they were a tribe. If Vermont bands were not spread out throughout the state with members in others and they had a reservation, family names would be on the registers, just like in Canada. In Vermont, most Indians received the determination "white" on their birth certificates because they were not assigned to reservations.

1:30 - Public Hearing: Koasek of the Koas Application
Chief Nancy Millette - Doucet thanked everyone, gave a brief introduction, and recognized the process as horrifying but good has come out of it. Luke opened the door to public testimony.
Professor Fred Wiseman read Dave Skinas' report on the Koasek application and confirmed that it met requirements. He also included sources not found in the application. He also discussed the importance of the breakthroughs in academic material within this petition, especially regarding fish-fertilized mounds (sucker fish) backed up by Father Rasles' dictionary.
Nancy Millette Doucet spoke on her current trip to the Bradford Middle School and many of the children that identified a native heritage also used fish in their gardens. Giovanna Peebles spoke about possible collaborations with indigenous people of Vermont and historic preservation in regard to sustainability. They can play a role in climate change. Good gardners might use that type of sustainability. Luke Willard mentioned the native voice will be heard in this regard.
Nancy asked what was the response from the commission. Luke explained that the application is still being reviewed by a work group of commissioners and a decision will be made after the scholar's panel has issued their findings.
Nancy wanted to articulate that the connection with Elnu as explained in the report from Dave Skinas was not necessarily recent in the strict sense but began in the early 1990's with Rose Hartwell and family/friends that worked on village demonstrations.
LINK: http://reinventedvermontabenaki.blogspot.com/2009/07/sagakwa-pow-wow-twin-mountain-nh-july.html

Page [3.]

Melody Walker-Brook asked if Nancy Millette-Doucet could expand on what the band has done in terms of language revitalization. Nancy explained their efforts regarding Father Aubery/Laurent dictionary and the connection with Dartmouth College to put out a 50 CD set for use by Abenaki bands. Anyone from the larger community can purchase them through Dartmouth. She received a grant for these and created a website for tribal members to access lessons. The website was expensive to maintain. Giovanna Peebles asked why the website cost so much to maintain. Nancy Doucet explained it was the amount of space used and the complexity of the site. Giovanna was surprised that Dartmouth didn't help financially with the language efforts. Professor Wiseman explained the history of the tapes. Nancy described the language summit at Missisquoi attended by people from Odanak, Elnu, and Koasek. She has recorded stories from the elders in her community for posterity.

LINK: http://www.youtube.com/watch?v=dgK4DFyixfQ 

One can see ONLY Elie Joubert, adopted son of Cecile Wawanolet and his female driver in this video. Was Elie Joubert and his "driver" coming to Swanton, Franklin County, Vermont FROM New York State, instead of FROM Odanak, Quebec, Canada? If the latter is the possible reality of the situation, then was truthfully Abenakis from and of Odanak, Quebec, Canada actually truthfully INVOLVED, in this endeavor? It would appear that Abenakis at Odanak, Quebec, Canada were NOT involved whatsoever, according to this Youtube.com video. One can see that the parties involved were Elie Joubert, April Merrill, Sherry Gould and her husband Wiliam (Bill) Gould, Roger "Longtoe" Sheehan, Nancy Millette-Doucet and Frederick Matthew Wiseman Ph.D among others.

Donald Warren Stevens Jr. stated that recognition will bring some measure of legitimacy that will allow bands to talk to companies and other resources to begin a process of revitalizing the language.

Nancy Millette-Doucet thanked the commission for our time.

Luke Andrew Willard concluded the hearing at 2:30 pm.

2:45 - Public Hearing: Elnu Application

Luke opened the hearing. Melody (nee: Walker) Brook excused herself from her duties and Shirly Hook assumed the recording of minutes. Chief Roger Sheehan began with an opening statement and welcomed questions.

Roger Sheehan spoke about the Woodland Confederacy. He spoke about the difference between reeactment and living the history of his people. He stated that by living the history, it helps to revitalize customs and traditions.

Professor Wiseman read a statement from Eloise Beil on the Elnu application. She will send a complete response as soon as possible. Her comments were positive. Professor Wiseman read the review of scholar, David Lacy, who finds that Elnu have met the criteria set out by S.222, although the application was sometimes difficult to navigate. Professor Wiseman commented on his own review of Elnu's application and testified that Elnu has met all the criteria of S.222 ... that Professor Frederick Matthew Wiseman Ph.D himself, helped create, manipulate and alter with the help of Hinda Miller/ Vincent Illuzzi to help his conconcoted and confabulating " Vermont Indigenous Alliance" (which was founded in 2008 comprised of these 4 "Abenaki" Corporate's) that the "Professor" himself is coordinator of! How biased and non-transparent of him.

David Vanslette asked Roger what Elnu's goals for the future are. Roger answered that it is all about the revitalization of traditions and culture. The sharing of music, arts/crafts, and language take a front seat to corporate existence.

Roger thanked all present for the opportunity to speak and answer questions about his people.

Luke concluded the hearing at 3:45 pm.

4:00 - Public Hearing: Nulhegan Application

Vice Chair, Melody Brook assumed the duties of facilitator as Luke Willard excused himself from his duties for the duration of the hearing. Melody resumed the recording of minutes.

WHY is it, that one gets the impression that there is a "dance" going on, stepping in - stepping out, but that these people are orchestrating events and their "responses" via mutual back-and-forth commnication's via telephone, email, and other "hidden" chatter, making sure that their statements and actions inside and out of these VCNAA meetings, are in step with each other's groups? Remember, these people are members of and associated (affiliated) with each other as of 2008 in their "Vermont Indigenous Alliance" founded in 2008. These people have spent a vast amount of time and effort to IMPLY that their groups are legitimate, with their cherry-picked allegedly independent 3-Member-Review Panel scholar's.

I have a very difficult time thinking the Recognition Process has not become corrupt, biased, and an obvious contradication unto itself at this point, in my thinking. It would appear that these "Abenaki" corporate's are merely granting themselves their own State Legislative Recognition, through this VCNAA which is comprised of self-serving members of these "Abenaki" Corporate entities from beginning to end!

Page [4.]

Chief Don Stevens thanked everyone. He mentioned that they were there fighting for recogntion so that their kids might simply be allowed to enjoy their heritage without having to fight for the same thing in the future. He added that Natives are the only people in the world who are required to prove their 'pedigree' and provide 'papers' for someone else to validate them.

Luke spoke of how painful it has been over the years watching elders, who have hoped and fought for recognition for so many years, pass away without the honor of being recognized for who they are.

Don mentioned that through this process all sorts of important information has come out - new ideas and new validation of their distinctive identity. "This isn't about money. We take care of our own. We always have and we always will."

Professor Fred Wiseman read the scholar's responses from Dave Lacy, Dave Skinas, and Kevin Dann. Each scholar agreed that Nulhegan's application and genealogical material met all criteria of S.222. Don reiterated that the tribe has now been validated by all three scholars and has complied fully with S.222. Anything short of recognition would be an affront to the scholars and the commission.

Shirly Hook inquired when a recommendation would need to be presented for the upcoming legislative session. Don thanked the commission for it's time and urged the commission to move forward with Nulhegan's application since they have complied with the process.

Melody concluded the hearing at 5:00 pm.

An early January meeting was discussed and it was decided to meet on January 4th, at 5:00 pm in Montpelier.

The commission adjourned at 5:15 pm.

Respectfully submitted by,

Melody Walker Brook, Vice Chairman

Abenaki Nation
Acknowledgments
We would like to thank the U.S. Department of Agriculture for generously providing financial assistance for the development of this website under a Rural Business Enterprise grant. We also thank the Champlain Valley Office of Economic Opportunity, Inc. and the Women's Small Business Program, our grant partners.

We want to acknowledge in particular the work of Scott Gorman who, in addition to assisting with site design, took on the emmense task of programming this website. Scott is currently an anthropology major at Yale University and a member of Vermont's Abenaki community ("St. Francis/Sokoki" group via the Hakey lineage).

We want to thank Don Stevens who continues to maintain the website. Don is current on the Vermont Commission on Native American Affairs and a member of this tribe.

A special thanks goes out to MAX-IT who donates space for our website which allows our connectivity to the world wide web.
To access MAX-IT's website, click on http://www.maxit.biz/

Special thanks to Joe Bruchac, Fred Wiseman, John and Donna Moody, Chief April St. Francis-Merrill, Paul Greeno, Jeff Benay and Jesse Larocque for helping assemble ideas and content materials for the site.

Special special thanks to Amy Yavitz who volunteered to help with typing and editing of site contents.
This website was funded through a Rural Business Enterprise Grant from the U.S. Department of Agriculture.

Doesn't David Skinas, employed by the Dept. of Agriculture, sit on the Abenaki Self Help Association, Inc. Board of Directors? What was his "influence" (if any) in gaining these grants for April Merrill's group?

Clearly and obviously, Mr. "Chief" Donald Warren Stevens Jr. WAS (and probably still is) a member of the "St. Francis/Sokoki" group led by April St. Francis-Merrill. He supports April Merrill, advocated for her. I think he also allegedly manipulated and sabotaged the previous appointed VCNAA commission on Native American Affairs when he sat with Jeanne Brink, Timothy de la Bruere, Brad Barrett and Judy Dow ... as did Chairperson's Mark William Mitchell, and Charles Lawrence "Megeso" Delaney Jr. who were all affiliated with the Homer St. Francis "St. Francis-Sokoki" group now led by Homer's daughter April Merrill.

Abenaki Nation
Donald Stevens - Webmaster
Donald is currently the Director of Information Techonology for a Firearms Company and a member of Vermont's Abenak community.
He can be reached for questions or comments at:
Donald_Stevens@myfairpoint.net

This website was funded through a Rural Business Enterprise Grant from the U.S. Department of Agriculture.

[Since, on February 11, 2011 Vince Illuzzi and Timothy Ashe would NOT allow outside-of-Vermont person(s) to "testify" or speak officially at the Committee Hearing in Room 27 of the Legislature, including those who attended the Committee Hearing, such as Denise Watso, Jacques Watso, and several other representatives from and of the historical and contemporary Abenaki Community of Odanak situated in the Province of Quebec, Canada ... I will (again) submit this February 04, 2010 newspaper Editorial that was published yet again as my "testimony" in writing to the Senate Committee. Retrospectively-speaking, Vincent Illuzzi inviting (and then uninviting) Richard "Skip" Bernier and other Abenaki People to speak at the Hearing, is just plain disgusting and insulting to them and others, in my thinking. Especially when they were invited and at the night before, Richard "Skip" Bernier was told by Illuzzi's representative "that ONLY Skip Bernier, would be allowed to testify at the following morning's Hearing in Room 27.

The Watso's and other Abenaki families, etc COME FROM VERMONT and retain their Abenaki genealogical, historical, and social connections! Their Abenaki ancestors were buried in this land, and their descendants still are here in Vermont (for example, the late Molly Keating and her living daughter Lynn Murphy to name just a few).

I was not allowed to speak to the Committee Hearing either, as a human being, regarding the violation(s) of S.222 being perpetuated and ignored by the state, by this concocted Vermont Commission on Native American affairs, etc. In the S.222 "Abenaki" Recognition Bill it reads, "No member of the 3-Member-Review Panel may be AFFILIATED WITH the Applicant(s)." Contrary to this portion of S.222 created by Hinda Miller and her other political associate Mr. Vince Illuzzi and which was signed by the former Governor of Vermont, Jim Douglas, these scholar's were not "independent" as Don Stevens proclaims. Far from it, these scholars have had a vested interested in protecting their long "working relationships and scholarly works retrospectively-speaking" with these "Abenaki" Corporate's which comprise this confabulating "VT Abenaki Indigenous Alliance" which is made up of Koasek, El-NU, St. Francis/Sokoki, and Nulhegan "Abenaki" Corporate entities and their memberships whom associate with each other. So much for fairness, transparency, and so on in this whole "Recognition Process"]

Qualified to be called Abenaki

To the Editor:

To: Senate Economic Development Committee clerk, Tim Ashe (tashe@leg.state.vt.us),

I do not suspect you will listen to any of these words I may share with you and your committee, but I will attempt to convey this information so that hopefully all persons will understand what I am saying.

I have been associated with these "groups" of persons claiming to be Abenaki. I have been interacting with these "groups" for almost 20 years. I have conducted extensive field research, genealogical research, and interviews with numerous persons throughout Vermont and New England within and around these "groups." I have yet to find, secure and verify any evidence whatsoever that these "groups" are legitimately descendants from the Abenaki people, nor that their ancestry comes from (in whole or in part) the Abenakis. So, just who are these "groups" knocking on your legislative door? Genealogically- speaking they are people who ancestrally have Huron, Mic-Mac, Acadian and or Algonquin Native Ancestors from the early to mid-1700's time frame or earlier. They do not descend from any historical Abenaki communities that existed within (or surrounding) the state of Vermont, regardless of what they proclaim, and protest. Genealogically, this conclusion is quite blatantly clear and convincing.

The Bureau of Indian Affairs, as a Federal Agency, took what little documentary evidence that was given to them by the Swanton, Vt. "group" led by April St. Francis-Merrill who claims she is a descendant of Grey Lock, and the B.I.A. concluded based on that scant documentary evidence, that this group up in Swanton were not Abenakis, nor from a Historical Abenaki Community/Tribe, let alone had anyone within that alleged and re-invented "group" verified and or even tried to legitimately validate documentarily that their ancestors were Abenaki. Genealogically- speaking, it is definitively proved that April St. Francis-Merrill' s ancestors do not descend from Grey Lock, who was not Abenaki, but rather a refugee from the southern area. Chief Gray Lock was born about 1660 in a Waronoke Village, which is now the town of Westfield, Mass. The Waronokes were a part of the Pocomtuck Confederacy of Central Massachusetts.

The Legislature is about to make the biggest mistake if it "officially recognizes any specific groups" or persons within the state of Vermont as being Abenaki, without the appropriate unmanipulated and unbiased Commission on Native American Affairs, first having sought out the specific clear and convincing evidence that the "group" or persons in question, are of Abenaki descent. Each chairman of this VCNAA has been "from" or retrospectively connected to the St. Francis/Sokoki group led by April

St. Francis-Merrill. All three chairmen have had a demonstrated bias of using the commission to gain instant direct and without condition(s) Vermont "State Recognition" for April Merrill's "group." I also mention the "other" incorporated "groups" led by Nancy Milletee-Doucet, Luke Willard, Ralph Swett, Paul Pouliot, Roger Longtoe Sheheen, and Brian Chenevert, etc.

Mark Mitchell, Donald Stevens and now Charles Lawrence Delaney Jr. are obviously biased in that they have advocated and continue to advocate, for allowing the so-called "Historical Tribes" (which are merely Vermont-sanctioned "incorporation's" created since 1976) to gain official state recognition by name. Where were these so-called alleged and re-invented "Abenakis" BEFORE the 1970s?

Perhaps Sen. Vincent Illuzzi in his Clan of the Hawk western headdress could care less. As the chairman of the Senate Economic Development Committee, he is dealing with these alleged and re-invented "Abenakis" who have no genealogical connection to the Abenaki Ancestors. These "groups" will lay claim and protest that they represent those very ancestors, as they grovel, crawl, and slither up the Legislative steps of both Vermont and New Hampshire with their lies, deceptions, and deceitfulness. The fact is that if one studies and evaluates these "groups" foundations, their "members" genealogical foundations, the lies and deceit becomes very apparent and obvious.
Legitimately documented Abenakis do care very much about their "identity." I suspect quite strongly that the Odanak Abenakis, the Wolinak Abenakis (and all surrounding Native Communities such as Old Town, Pleasant Point, Kahnewake, Akwesasne and many other legitimate historical native communities) will find such possible Vermont state recognition of these incorporated and unsubstantiated "Abenaki" groups to be quite insulting and rude, as these groups rewrite Abenaki history.
Is it to be that in Vermont (and in New Hampshire) all one has to do is "incorporate" with the Secretary of State, claim one is a "Tribe", "Band" or group of persons who raise their hands and claim to be Abenakis, and yet do not have to show and provide a shred of clear and convincing genealogical evidence that they are indeed legitimately of Abenaki descent?
My blog, the "Reinvention of the Abenaki" which is online, shows and provides the clear and convincing evidence that these groups are manipulating, lying to and deceiving the state of Vermont (and) New Hampshire trying to grab hold of the purse strings of the state and federal agencies ever more tightly, so that they can be paid to be Abenakis. It's called "identity theft" and "deceit." They want to be paid to spew their concocted re-invented "Abenaki" culture, their concocted "Abenaki" history in their lies, deceitfulness, and deceptions at the expense of the legitimate Abenaki ancestors and descendants. They want to be paid to speak their alleged Abenaki ancestral language. And yet 99.9% percent of these people have no clear and convincing genealogical evidence that their ancestors were Abenakis from and/or of Vermont/ New Hampshire, let alone Native people. I find that odd. Shouldn't the Legislature and the Senate Economic Development Committee be made aware of this reality? Or is it just about the "tourism" and money? The answer is that the state of Vermont, the Legislature, and Senator Illuzzi's committee could care less about learning and becoming aware of the honest truth regarding the Abenaki people. Perhaps the Legislature and the committee are blind, deaf and dumb to readily and without question, open the door to state recognition for these "groups" without so much as requesting and demanding that there be a genealogical foundation to this process of recognition? It comes to mind, that thieves and liars know no shame in what they do or say.
It has burdened my spirit, my heart and my mind for some years now, this "business" of these people, these groups. The Abenaki ancestors are being insulted by what is happening with every one of those people who, with their hands out, begging for those state and federal grants, begging to be specifically and officially "recognized" by the Vermont Legislature. These "groups" and their so-called "chiefs" all think they will come away rich if they gain instant, shake and bake Abenaki recognition from Vermont or New Hampshire.
Do you think for one second that the Native people's of this country will not pay attention to what is happening in Vermont with this mess that has been going and not address this "business," if these groups in Vermont gain recognition without proof? Do you think for one minute that they will not also knock on your legislative door? Perhaps the legitimately documented Abenaki ancestors descendants will rip that "door" from its hinges, to finally address this mockery going on in Vermont and New Hampshire.
I do hope and pray you are listening to what I am sharing with this committee, because if you do not, it may very well cost you all very dearly. I suspect my words herein will very likely fall to the ground, amongst the deaf, ignorant, arrogant and blind.
This process is not about "Lateral Violence" as Mr. Donald Stevens, a Phillips descendant and former VCNAA chairman has stated, in what I am speaking of here, but rather it is about the seeking out the documentary foundation of truth. It will prevail regardless of what happens with these groups of this "business" going on in Montpelier. Again it begins with showing and providing genealogical evidence that connects clearly and convincingly to the ancestral Abenaki people, and it ends there as well. It ought to be a foundation to anyone and any group gaining recognition from Vermont or New Hampshire. It ought to be a process all of these alleged and re-invented groups claiming to be Abenaki goes through, equally-transparently-and honestly. No one ought to gain state recognition instantaneously by the stroke of a pen simply to assuage the generational guilt and because of some contemporary sympathies. Abenaki people were never "hiding in plain sight," nor were Abenakis targeted by the Eugenics' Program of Vermont. Research and truth proves this out.
Now, I have watched as Mark Mitchell came and went, I have watched as Stevens came and went, and now I am seeing that Charles Lawrence Delaney Jr. heads this Vermont Commission on Native American Affairs.
All of these men were and are tied to the group in Swanton. They are biased and circumventing the intent of the VCNAA's purpose, because by having these persons who are from these groups heading the commission it would be like "the fox guarding the hen house." Empowering the commission on Native American Affairs to grant or officially give state recognition to persons or groups as being Abenaki or not Abenaki, etc. would be a huge mistake. Favoritism, bias, manipulation, and deceit would be the game plot of the day. I do want to make it very clear, that Judy Dow, Timothy de la Bruere, Brad Barratt and Jeanne Brink have not been the source of conflict within the commission, but rather it has been each and every chairman who has been unrepresentative of the commission as a whole, and who has attempted to manipulate the commission to be controlled by April Merrill and other groups who demand instant official state recognition.
Douglas Lloyd Buchholz
Lancaster, N.H.

Donald Warren Stevens Letter To The Editor Regarding Sen. Hinda Miller; VT Gov. Peter Shumlin Letter to April Merrill; Solicitation of Deborah Blom; Nov. 09, 2010 VCNAA Article; VCNAA Minutes; Nov. 17, 2010 Caledonian-Record Article:

Letters to the Editor
Burlington Free Press Newspaper
Letter: Miller stands up for Abenaki people
Thursday, October 14, 2010
After all of the struggles that the Abenaki people have endured over the years, we have had a few great senators like Hinda Miller willing to stand up and do the right thing. Senator Miller really cares about people and has been with us through all the highs and lows of recognition.
Our journey together has been one of mutual respect and admiration of just how tough you really need to be when working in the public spotlight.
The Nulhegan Tribe is proud to have someone of Hinda's caliber in our corner. We know and trust her to do the right thing for all Vermonters, no matter how it affects her personally.

DON STEVENS
Don Stevens is chief of the Nulhegan Abenaki Tribe, Lake Memphremagog.
Read more:
http://www.burlingtonfreepress.com/article/20101014/OPINION03/101014003/Letter-Miller-stands-up-for-Abenaki-people#ixzz12jJE60hN

MY REPSONSE:
This is a "classic" slap-me-on-the-back-and-I-will-slap-you-politically-on-the-back in-return. The Nulhegan-Coosuk group of people are composed of person's from the Clan of the Hawk, Incorporated (led by Ralph Skinner Swett) which was created by Howard F. Knight, Jr. ... and also some from the Mazipskwik Traditional Incorporated (led by Connie Brow) which was a "spin-off" of person(s) previously allied with Homer Walter St. Francis Sr. So, in conclusion, how can this self proclaimed "Nulhegan-Coosuk-Memphremagog group" claim to be a "Tribe" when its people are comprised of "refugee's" from these other incorporation's? As I have repeatedly stated, incorporation's do not equal Abenaki Tribes. Donald Warren Stevens, Jr. upon leaving the April Merrill group St. Francis/Sokoki Band of "Abenakis" became "Chief" of this "Nulhegan" group when Luke Willard was appointed by the previous Governor Jim Douglas to the Vermont Commission on Native American affairs, which is comprised of four of these incorporation's members/representatives. Don Stevens Jr. began to SOLICIT his Phillips relatives to join the Nulhegan, to make it appear legitimate AFTER he was appointed to the position of "Chief"!! How can a "Tribe" honestly exist BEFORE the solicitation of membership? It doesn't!

Peter Shumlin Supports Tribal Recognition
In a letter sent to "Chief" April St. Francis - Merill is Shumlin's letter of support for State Tribal Recognition.
October 28, 2010
To whom it may concern:
Vermont has always been a leader in the fight for equality and civil rights. I am proud to have led the charge to overcome some of those struggles in our state. Yet, much work is left to be done.
It is disappointing to think that Vermont has failed to recognize its native Vermont's for so many years. Rather than refusing to acknowledge and show appreciation of our land and the people living in it, we should embrace it.
Our Native American friends and neighbors should have access to the same rights and privileges as all other Vermonters. No longer should a Vermonter be denied a heritage based college scholarship. And no longer should merchants be barred from marketing their wares as "Abenaki made."
As a state we must reaffirm our commitment to respect all people living within our borders. During my time in the Senate, it has been my privilege to support legislation which seeks to do just that. I look forward to working with the Vermont Abenaki population to continue the fight to ensure that all Vermonters are treated with dignity and respect they deserve.
My best,
Peter Shumlin
Peter Shumlin

 The same document as above, just clearer.

S.222 "Abenaki" Recognition Bill (in part)
(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.

Deborah Blom was contacted by Melody (nee: Walker) Brook, soliciting Deborah Blom Ph.D and her possible participation as a scholar on the 3-member-Review Panel. Melody Walker-Brook explained that it was a FACT FINDING COMMITTEE, and Deborah Blom knew that that was DIFFERENT than what was discussed at the Meeting of the Committee where Deborah moderated, and Nancy (nee: Millette) Doucet had got up and walked off (swearing profanity as she did so); and she (Blom) declined. Deborah stated that the Academia should not be difficult to find, because they have to do a certain amount of community work, and the students could help with the research. NOT this CHECK CHECK CHECK type of thing that Melody Walker Brook is interpreting the law (S.222) to be, today. The Review Panel is supposed to RESEARCH/REVIEW, the material submitted and make sure it is factually accurate. The PROCESS the Scholars are supposed to us IS NOT a CHECK MARK this and that type of dynamic.

How are they defining "scholars"? Where are the Genealogists (and NOT Sherry Gould of Bradford, New Hampshire either!), Professionals, and Lawyers?; they are just using "Academic" scholars.

The review panel shall provide a detailed written report of its findings and conclusions to the commission (VT Commission On Native American affairs), the applicant (the VCNAA's appointee's who sit on the VCNAA ... "Chief's"!), and legislative committees (like Vincent Illuzzi, how became a "Honorary Chief" of the Clan of the Hawk, Inc. who obviously supports and has allied with these "Abenaki" incorporation's). 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 other 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.

Frederick Matthew Wiseman's son Fred Jr. sits on the Commission. Takara Matthews, daughter of Carollee Reynolds sits on the Commission, and she is a member of both the St. Francis/Sokoki and the El-Nu groups! Luke Willard and Dawn Macie both sit on the Commission. Both of them created the Nulhegan-Coosuk/Memphremagog, Inc. group! ETC. Frederick Matthew Wiseman Ph.D reviewed one of the "Alliance" group's application(s) and yet he is Coordinator of such "Alliance"; and he conducted most of the "scholarly work" these "Alliance" groups cite in their "Applications"! He is a member of the St. Francis/Sokoki Band of Abenaki led by April (St. Francis) Merrill. Therefore it is a conclusion that he is BIASED in his thinking, in his conclusions, and also in his "scholarly work" including his biased review of these application(s) of his "VT Indigenous Alliance" groups. Even IF one of these biased, non-transparent "scholars" does not "review" one of the "Alliance" group's applications, just the FACT that these groups have created an Alliance with each other since 2008, places this whole application review by these "scholars" (who have a long "working history" with these groups) into question. This Commission chaired by Luke Andrew Willard and everyone sitting on this Commission, right along with these "Scholars" are TOTALLY BIASED.

The Caledonian-Record Newspaper
Tuesday, November 09, 2010
Page A3
Around The Region
Native American Panel Meets First in Newport, Vermont
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 INCORPORATION of Orleans County, Willard has his own personal experience growing up as a Native American to draw upon that he confabulated.
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 HIS OWN INCORPORATION MEMBERS!
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 then 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 rebuilt 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.

Here is the posting from the "Nulhegan" group's Facebook page...
ABENAKI NATION AT NULHEGAN/MEMPHREMAGOG The Vermont Indian Commission will meet in Newport, Tuesday, November 16th starting at noon. Tell the commission about our needs. Tell the commission that you want Title VII Indian Education for your children and/or grandchildren. Urge the commission to work hard in our community. Urge our legislators and educators... to attend. This is our time to be heard. -- Chief Don Stevens November 8, 2010 at 4:19pm

He also hopes that local educators will attend the meeting to learn 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.
The Newport meeting is the first of many throughout Vermont for the commission.

Where is the PROOF or EVIDENCE of Luke Willard's alleged "problems" of school discrimination, bullying or teasing from other students"? I think this is simply yet another example of these "Chief's" created confabulated "stories" in which to attempt and create a falsehood into being a false reality, to garner public "sympathy" for a reality that NEVER existed in the first place!

Page [1.]

VCNAA MEETING MINUTES
November 16, 2010
Members Present:
Luke Willard, Chairman
Melody Walker - Brook, Vice-Chair
Charlene McManis, Secretary
Dawn Macie
Takara Matthews
Nathan Pero
Shirly Hook
David Vanslette
Fred Wiseman Jr.

Guests:
Fred Wisman Sr., Swanton
Chief Nancy Millette- Doucet, Koasek
Linda "Longtoe" Sheehan, Elnu
Katie Dye, Elnu
"Miss Lucy" Neel, Nulhegan
Billy Largy, Nulhegan
Nancy Daceir, Derby
Rachel Dugen, Morgan
Roxana Deyo, Nulhegan
Kathy Joyce Phillips, Nulhegan
Sandra Kilburn, Swanton
Ron Kilburn, Historic Preservation
Axie Noyes, Plainfield
Alain Berube, Nulhegan
Mandie Berube, Nulhegan
Randy Smith, Clan of the Hawk
Loraine Liberty Curtis, Clan of the Hawk
Eugene St. Onge, First Nation Bear Clan
Travis Collins, Nulhegan
Jaime Collins, Nulhegan
Evelyn Willard, Nulhegan
Donna Shelton, Nulhegan
Carol Irons, Albany
Robert Smith, Caledonian-Record
Anne Showalter, Milton
Mike Showalter, Milton
Debbie Willard, Nulhegan
Jessica Davis, Nulhegan
Lisa Davis, Nulhegan
Dwayne Davis, Nulhegan
Hope Bent, Nulhegan
Keith Davis, Nulhegan
Nancy Davis, Nulhegan
Bradley Davis, Nulhegan
Todd Pronto, Orleans
Roger McManis, Montpelier
Grace Mekersic, Holland
Roger "Longtoe" Sheehan, Elnu
Deb Smith, Westmore
Andrew Pike, Newport (He claims to be Luke's father)
Frank Cheney, Nulhegan
Yvonne Dague, Nulhegan

12PM
Before the meeting convened, a potluck and informational forum was held with questions, testimonies and statements. There was a general sense of neglect and a lack of cultural awareness among the guests who testified. Passionate testimonies in regards to Abenaki education and essential needs, or more specifically, the lack of it were voiced by many. Also many questions were posed in regards to the process and benefits of state recognition. Koasek, Elnu and Nulhegan submitted applications to the commission.

Luke brought the meeting to order at the Goodrich Memorial Library in Newport at 1:47 PM

OLD BUSINESS
1. Approve minutes of October 19, 2010
The minutes were reviewed. Nathan Pero moved to accept the minutes as written. Fred Wiseman seconded. All agreed.

Page [2.]

VCNAA meeting
November 16, 2010
2. Native American Heritage Month
Luke read Governor Douglas's proclamation of Native American Heritage Month which was met by a large round of applause. Last proclamation was May 17, 1993 by Governor Salmon.
Several events were discussed including the panel discussion at UVM and the "Circle of Courage" program in Swanton. Discussion was held regarding planning more extensively next year. It was brought up that the first week of May was proclaimed as Abenaki Heritage Week and that October is Archaeology month. Native American Heritage Month will be a frequent item on agenda.

3. Abenakis & Schools
K-12 Curriculum - Luke spoke about the need for Abenaki history and contemporary social studies in the K-12 curriculum. Luke asked for a motion to updated the New Dawn curriculum and issue it to all schools in this state. TK moved to update the New Dawn curriculum and seek funding in order to print and distribute the updated information to every school in Vermont. Dawn seconded.
Teacher's Resource Guide - Discussion was held regarding developing an educator's resource guide. It was explained that a few resource guides were already available. The commission agreed to update to update and combine all information and make it available to the public.
Title VII Indian Education - Luke passed out information about the VII Indian Education. Discussion was held regarding tutoring, cultural revitalization, and language. There was high interest from our guests, all in favor of Title VII in the local school systems to increase cultural awareness.
4. Update of Scholar Review Panel
Credentials and a short bio of Eloise Beil. TK moved to accept Eloise Biel into the active scholar's list. Fred seconded. Melody will update the panel list and forward to members. Luke asked Melody to get a bio on Scott Dillon.

NEW BUSINESS
1. Meeting Locations
New meeting locations will be added to the website. Governor-Elect Shumlin will be addressing the commission at our January 19 meeting in Montpelier.
After a statement of gratitude from Luke to our guests, the meeting was adjourned at 3:05pm.
Respectfully submitted by:
Charlene McManis, Secretary

Page [1.]

VCNAA Meeting Minutes
November 30, 2010
Members Present:
Luke Willard, Chairman
Melody Walker, Vice Chair
Charlene McManis, Secretary
Takara Matthews
Shirly Hook
Fred W. Wiseman

Guests:
Fred Wiseman Ph.D, Johnson State College
Chief Don Stevens, Nulhegan
Roger McManis, Montpelier
Doug Bent, Braintree

Luke brought the meeting to order at Johnson State College at 6pm.

OLD BUSINESS:
1. Approved Minutes of November 16, 2010
Fred moved to approve the minutes after removing the word "testimony" and replacing it with "discussion". Melody seconded. All agreed.

2. Update of Scholar's Active List
Melody has made attempts to contact Lisa Brooks to join the scholar's list but has yet to receive a response. Melody will create an updated Scholar's list with Paul Tamburro and Scott Dillon.

3. Update/Distribution of New Dawn Curriculum
After much discussion, it was decided to start fresh with the curriculum. The commission will work with scholars, educators, agencies, etc to develop the curriculum. This will take time. A draft resource guide was presented for review. Discussion was held and commissioners were very happy with the draft which was approved and will be updated and made available in December.

4. Meeting Locations
Updates will be posted to the website.

5. Applicant's Review Panels.
Fred moved to accept Eloise Beil, David Sknias and Bill Haviland for Koasek's review panel. Takara seconded. All agreed. Melody moved to limit scholars to two petitions for review at a time so as not to overload them. Fred seconded. All agreed. Additional information for Koasek's application was passed to commission members. Charlene moved to accept Fred Wiseman Sr., Dave Lacy and Eloise Beil for Elnu's review panel. Takara seconded. All agreed. Takara moved to accept Kevin Dann, David Lacy and David Skinas as Nulhegan's review panel. Fred seconded and all agreed. Luke excused himself from participating in this discussion. Chief

Page [2.]

Don Stevens announced that there are 5 members listed in the Nulhegan application who are decreased. They are listed to honor the memory of their commitment to achieving recognition. Charlene stated that there are deceased tribal members on the Grande Ronde's tribal rolls.

NEW BUSINESS
1. Work Groups to review applications
Discussion was held regarding creating work groups to review applications. Luke, Takara, and Nathan will review the Elnu application. Melody, Shirly, and Fred will review the Nulhegan application. Dawn, Charlene, and David will review the Koasek application.

2. Projects
Fred Wiseman Ph.D informed the commission of three projects in which the commission may consider supporting: The Vermont Indigenous Ethnobotany Project, The Vermont Indigenous Summit, and The Vermont Indigenous Cultural Center. After a summary of each project, the commission agreed to lend whatever support is necessary.

The meeting was adjourned at 7:30 pm.

Respectfully submitted by:
Charlene McManis

Caledonian-Record Newspaper

November 17, 2010

Three Abenaki Tribes Seeking State Recognition

By Robin Smith

Staff Writer

NEWPORT CITY - Three Native American tribes formally applied for recognition from the state of Vermont.

Billie Largy of Derby, a tribal council member of the Nulhegan Band, submitted her request for recognition to the Vermont Commission on Native American Affairs during a hearing at the Goodrich Memorial Library.

Also applying were Chief Nancy Millette Doucet on behalf of the Koasek Abenaki of the Koas, a tribe in the Newbury area, and Chief Roger Longtoe Sheehan, Sagamoo of the ELNU Abenaki in southern Vermont.

Commission Chairman Luke Willard of Brownington, an Abenaki, said the commission would hold hearings on each application. The Legislature tasked the commission to come up with the process for recognition and for promoting Native American culture.

State recognition means a chance to seek more federal money for schools with many Abenaki children, and a chance to have arts and crafts identified as official Abenaki handiwork, said Fred Wiseman, a professor at Johnson State College.

Federal money under Title VII can mean a great deal for schools, those present said.

In the Swanton area, where tribal recognition has meant extra funding, the graduation rate for those with Abenaki heritage has shown significant improvement, Willard said.

During the period between 1982 and 2009, the drop-out rate of Abenaki students at Missisquoi Valley High School went from 70 percent to 3 percent, he said,

"That's one of the reasons they are pursuing it so hard," Wiseman said after the meeting.

Three other supervisory unions outside of Franklin County could qualify for Native American money, Willard said. In northern Vermont, many more people are Abenaki. So many who live in this area have Abenaki heritage, he said.

"I'll bet you in some schools at least 5 to 10 percent are Abenaki," Willard said. "The graduation rate among Abenakis here is quite low, quite quite low."

See Abenaki Tribes, Page A9

Caledonian-Record Newspaper

Abenaki Tribes - Continued from Page A1...

Page A9

Willard wants to see schools tell students about the Abenaki of today.

"They are taught the Abenaki 'were' hunter-gathers ... absolutely nothing about contemporary Abenaki," Willard said. "When it comes to Native Americans, why not learn about the people that are here?"

"I think it's a tragedy. It's something that this commission should take on and deal with," he said.

Others at the well-attended forum and potluck lunch echoed his comments.

The Nulhegan Abenaki tribe would like to see Title VII brought into the schools, Largy said.

The commission is also tasked to update research and books for teachers, Willard said.

Sagamoo [Roger Sheehan] said there has been a lot of distrust between tribes. "You are probably looking at the most honest, open-minded commission you are going to get," he said.

The willingness to work together drew repeated applause from the more than 40 people at the meeting.

Willard said tribes agreeing to disagree and still work together.

"No one chief speaks for another," he said.

There are few who can claim full-blood heritage, many said.

Trying to identify Native Americans by the percentage of Abenaki blood they inherit - be it full, half or less - is a form of genocide, Willard said. Almost every ethnic group has intermarried over time.

Alexie Noyes of Plainfield, who said she is a friend of an Abenaki friend, said she was so glad to be at the meeting.

"My heart is so full ... People have decided to sit together in peace."

She said her daughter and son were taught that there were no more Native Americans in Vermont. The eugenics programs of the last century, intended to "clean up the dark people," was "such an institutionalized denial of the past of the state," she said.

Men in the eugenics program throughout the northern parts of Vermont to seek out Native Americans to split up families, she said.

Ten years ago, she said, she took her drum to events where she was so warmly received.

"There were women in those old homes who wept when they heard the drums," she said. They were taught to hide their moccasins when they were young.

One tribe, the Clan of the Hawk in Evansville, did not seek recognition Tuesday, said Lorene Liberty-Curtis of the Clan of the Hawk.

"I guess we are just going to keep watch," she said.

The commission voted to update an out-of-date curriculum to distribute to all schools in Vermont.

November is Native American Month in Vermont. The commission intends to make next November a real celebration of Abenaki culture.

The commission intends to meet with Gov.-Elect Peter Shumlin in January.