St. Francis/Sokoki Missisquoi Abenaki Application For Vermont State Recognition PAGES 7 through 17, Etc:

 Page [07.]

§ 853 (c) (4) The applicant has historically maintained an organizational structure that exerts influence and authority and authority over its members that is supported by documentation of the structure, membership Criteria, the named and residential addresses of its members, and the methods by which the applicant conducts its affairs.

Below is the Missisquoi constitution that describes the structure which maintains authority over its citizens and lists the criteria that needs to be satisfied before a tribal citizenship card is issued.

Constitution Of

The Sovereign Republic

of the Abenaki Nation of Missisquoi

Preamble
The Abenaki People of the St. Francis/Sokoki Band of the Sovereign Republic of the Abenaki Nation of Missisquoi and our descendants, recognizing the need to preserve the heritage of our Ancestors, our culture, our history, our language, our ancestral native lands, and our sovereign right to live free and commune with the spirits of the natural world, do hereby establish this Constitution as the Great Law of the Sovereign Republic of the Abenaki Nation of Missisquoi.

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Interpretation

In this Constitution-

"Band or Tribe" shall mean a body of aboriginals representing different Clans and family groups.
"Aboriginal" shall mean a person who is identified as a citizen of a Band or Tribe and who is by National, State or Federal definition considered to be an aboriginal by the United States or by any other Band or Tribe.
"Nation" shall mean one or more Bands or Clans sharing a common heritage.
"Council, Band Council, or Tribal Council" shall mean that Council chosen according to the laws of the Sovereign Republic of the Abenaki Nation of Missisquoi.
A "Citizen" is any enrolled individual of the Sovereign Republic of the Abenaki Nation of Missisquoi.
The "Board of Elders" is a group of five or more citizens, age 50 years and over, who are steeped in the Law of the Nation.
"Enfranchised" shall mean a person registered on a Band or Tribal list and who is of the full age of fifteen (15) years.
"Tribal Property" shall mean any building, land, structures, or equipment of any nature belonging to and controlled by the Sovereign Republic of the Abenaki Nation of Missisquoi.
"Tribal Trust Assets" shall mean property of all kinds, real and personal, tangible and intangible, including, but not limited to, stocks, bonds, trade accounts, notes receivables, marketable securities, notes, accounts receivable, equitable assets, probate assets, chattels, nominal assets, mineral rights, fixed assets, investments, real assets, equipment, cash, patents, trademarks, goodwill, and any other liquid or fixed asset.
"Governing Body" shall mean the Band or Tribal Council, chosen by the enfranchised members of the Sovereign Republic of the Abenaki Nation of Missisquoi according to the voting procedures set forth in this Constitution.
"Abenaki Territory" shall be those geographical areas within the present day borders of the New England States as well as other territories which have been and are now, historically and traditionally, the homelands of the Sovereign Republic of the Abenaki Nation and to such other lands as may hereafter be acquired by the Nation or held in trust for the use and benefit of the Nation by the United States.

 Page [09.]

Article I

Definition and Registration of Abenaki Indians

Section 1. A Tribal List shall be maintained on which shall be, recorded the name of every person who has met the criteria for citizenship as determined by the Chief and Tribal Council of the Sovereign Republic of the Abenaki Nation of Missisquoi.
section 2. Persons desiring to -be considered for citizenship must submit an official enfranchisement form and genealogical proof of Abenaki descent to the Chief and Tribal Council. The Chief and Tribal Council shall review the submission of documentary proof by the ptitioner, making use of the genealogical research conducted by the Abenaki Research Project. The Chief and Tribal Council shall make use of the following criteria in determining eligibility for membership.
a) Documentation of direct descent from an Abenaki family listed on the 1765 James Robertson lease.
b) Any person of Abenaki descent as determined by the Chief and Tribal Council, who is not a citizen of any other North American Tribe and who is not a citizen of any other country, is eligible for citizenship. The Chief and Tribal Council may seek advice and council from the Board of Elders regarding citizenship eligibility.
Section 3. The Tribal Council acts as an advisory group to the chief and shall enact resolutions which shall have the force of law when approved by a simple majority at a regular citizenship meeting. These resolutions will set procedures for the following:
a) Procedures to be followed by a person applying for Tribal citizenship.
b) Procedure to be followed in accepting the voluntary resignation of a Tribal citizen.
c) Citizens are subject to statutes of the Sovereign Republic of the Abenaki Nation of Missisquoi.
Section 4. Should any protest arise regarding the addition to or the removal from the Tribal Roll or List, the procedure of the Sovereign Republic of the Abenaki Nation of Missisquoi shall be subject to the statutes.
Section 5. The Chief and Tribal Council shall have the sole and absolute authority with respect to any issue regarding Tribal citizenship. Decisions of the Chief and Tribal Council with respect to Tribal citizenship shall be final and not subject to review by any other authority.
Section 6. Falsification of genealogy and proof of such falsification being brought to the attention of the Chief and Tribal Council shall be cause for expulsion from Tribal citizenship pending due process.
Section 7. Instigating or joining in any treasonous activity directed towards the Chief, Tribal Council or Sovereign Republic of the Abenaki Nation of Missisquoi shall be cause for temporary expulsion from citizenship pending due process.

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Article II

Chieftainship

The Chieftainship of the Sovereign Republic of the Abenaki Nation of Missisquoi shall rest exclusively within the traditional hereditary families of chieftains as has been established in the Nation. The Chieftainship shall be held for life and shall be without regard to gender. However, in the event of voluntary retirement or the onset of serious illness which could result in death or the impairment of the abilities of the Chief to conduct the affairs of the Nation, it shall be incumbent on the present Chief to designate a successor from within the hereditary families, capable of assuming the Chieftainship. The selection and designation of a successor to the present Chief, should it become necessary, shall in no case be subject to approval or review by any other Tribal authority.

Article III

Duties and Powers of The Chief

Section 1. The Chief shall preside over all meetings of the Tribal Council.

Section 2. The Chief shall be responsible for calling special meetings of the Tribal Council.

Section 3. The Chief shall be the sole Authority Giver for marriages, divorces, adoptions, driving permits, fishing hunting and firearms permits and vehicle registration.

Section 4. The Chief shall appoint committees as deemed necessary to render advice in the affairs of the Nation.

Section 5. The Chief shall be the spokesperson for the Tribe in matters of policy and Tribal affairs and may designate one or more persons to act as agent and delegate to other Bands or to agencies of the United States, the Dominion of Canada or to individual States within the United States.

Section 6. The Chief shall ensure that Tribal funds are only expended upon proper authorization and that expenditures are consistent with established Tribal policies.

Section 7. The Chief shall cause to be maintained an adequate bookkeeping system showing the financial records -of the tribe during each fiscal year.

Section 8. The Chief shall report annually to the Tribal citizenry on the State of the Tribe.

Section 9. The Chief shall be responsible for the supervision of all Tribal employees. However, the Chief may delegate supervisory authority to Tribal officials when necessary.

Section 10. The Chief shall ensure that the Tribal Council is fully informed as.to all aspects of Tribal business.

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Article III continued

Section 11. The Chief may appoint the Tribal Judge who shall have all powers invested in him/her by the Chief and Tribal Council to carry on Justice for the Sovereign Republic of the Abenaki Nation of Missisquoi. A Tribal Judge's authority shall extend to all cases and matters in any laws pertain to the Sovereign Republic of the Abenaki Nation of Missisquoi and equity arising wider this Constitution and the ordinances of the Tribe. The "Tribal Judge shall acquaint himself/herself with all statutes of the Sovereign Republic of the Abenaki Nation of Missisquoi and ensure that they are carried out and to bring to the attention of the Tribal Council any case where a Tribal statute proves inadequate or is not being properly enforced. A Tribal Judge may be removed from office for malfeasance, misfeasance, dereliction of duty, incompetence, misuse of Tribal funds, bribery or conviction of a crime. Oh? What about the "Chief"? What happens when the Chief, is convicted of a Felony, or the Chief steals from their own People?

Section 12. The Chief may appoint a Head of Security for a period of two years. If the position becomes vacant during the term due to illness, death, resignation or for any other reason, a special meeting of the Chief and Tribal Council will be called and a new Head of Security will be appointed.

Section 13. The Chief shall seek the advice of the Tribal Council regarding future policy and the conduct of Tribal business.

Section 14. The Chief shall appoint an auditor at the close of each fiscal year who shall conduct an audit of the Tribal financial records within sixty (60) days of the close of the fiscal year. Copies of the audit report shall be made available to the Chief, Tribal Council and the citizens.

Section 15. The Chief shall be fully acquainted with the laws of the Sovereign Republic of the Abenaki Nation of Missisquoi and shall ensure that said laws are properly enforced and shall, when necessary, bring to the attention of the Tribal Council, any instance of a law being inadequate or improperly enforced.

Section 16. The Chief may appoint a Board of Elders to rule over certain electoral and/or citizenship issues. Members of the Board shall not be from the Chiefs immediate family.

Section 17. The Chief can exercise other powers not listed in the constitution only if they are not in conflict with this constitution.

Article IV

Election of Tribal Council

Section 1. Nominations for Tribal Council shall be made from the floor at the general annual meeting of the Tribal citizenry, which will be held four to eight weeks before the election. Any citizen who is eligible to vote in a Tribal election may stand for election to the Tribal Council. Anyone nominated must be in attendance at the annual meeting or have a letter of acceptance of the nomination submitted on their behalf at the meeting.

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Article IV continued

Section 2. An Election Committee shall be chosen from the floor by the Chief at the general annual meeting. The Committee shall consist of at least five and not more than seven citizens of the Sovereign Republic of the Abenaki Nation of Missisquoi, not within the immediate family of those nominated. The Election Committee shall be responsible for the following:

a) calling an impartial person to oversee the ballot counting.

b) have a check-off list of all eligible voting citizens, have citizens sign-in before giving them one ballot and have a locked box for ballots.

c) the Election Committee will certify the election results,

d) the Election Committee will make sure all ballots are sealed and placed in a fireproof safe thereafter for a period of two years,

e) a candidate may appoint an individual to observe the election proceedings but is prohibited from using Tribal phones during voting hours.

Section 3. Tribal elections shall be held within six weeks of the Annual General Meeting in October.

Section 4. Any Tribal citizen at least fifteen (15) years of age shall be eligible to vote.

Section 5. Tribal Council members shall be elected annually by a stagger vote. In the event there are more than three vacancies, the top three vote getters shall serve for two year terms and the remainder will serve for one year.

Section 6. In the event of a tie vote, the Chief will decide the outcome.

Section 7. A member of the Tribal Council may resign from office by notifying the Tribal Council in writing. Said resignation shall take effect upon receipt of same by the Tribal Council.

Section 8. The Chief shall accept nominations from the Tribal Council to fill any vacancy of Tribal Council members at the first regularly scheduled meeting of the Council which takes place within thirty (30) days of the date of the vacancy.

Section 9. All persons nominated must be eligible to vote in the next annual Tribal elections. Voting shall be by secret ballot and a majority of votes shall elect. The elected member shall fill the unexpired term of the Council member who is being replaced.

Article V

Duties and Powers of the Tribal Council

Section 1. The Tribal Council shall possess and, at their discretion, exercise such inherent Sovereign powers as those possessed by any other federally recognized Indian Tribe except as if limited this Constitution. The Tribal Council may make by-laws not inconsistent with this Constitution or with any regulation or by-laws made by the Sovereign Republic of the Abenaki Nation of Missisquoi in Common Council, or such regulations as may be imposed by

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Article V continued

the United States Government pursuant to recognition. A majority of the Tribal Council shall constitute a quorum for the purposes of exercising its powers and responsibilities under this Constitution.

Section 2. The Chief and Tribal Council shall be responsible for the appropriation and expenditures of monies of the Tribe to defray administrative and other expenses of the tribe.

Section 3. The Chief and Tribal Council shall be responsible for the approval of officials to conduct the business of the Tribe, prescribing their duties and providing for their remuneration.

Section 4. The Chief and Tribal Council shall be responsible for the establishment of corporations under the laws.

Section 5. The Chief and Tribal Council may recommend sanction of any citizen of the Sovereign Republic of the Abenaki Nation of Missisquoi for serious violations of any of the provisions of this Constitution or any of the statues made pursuant thereof.

Section 6. The Tribal Council shall appoint one of the Council as Secretary. The Secretary shall be selected by a majority vote of the Council and shall have the following duties.

a) To attend all regular and special meetings of the Tribal Council and shall be, responsible for the preparation and preservation of an accurate record of all meetings of the Tribal Council and general citizenship, regarding resolutions, decisions and other proceedings.

b) To be responsible for the processing of all freedom of information requests filed by Tribal citizens pursuant to this Constitution, with appropriate fees.

c) To ensure that all notices of meetings are mailed as required by this Constitution.

d) To keep in his/her office or in a place designated for this purpose, the originals of all by-laws and minutes of all proceedings of the Tribal Council.

e) To keep and ensure that all records, accounts, and correspondence acted upon by the Tribal Council or general citizenship are preserved and filed.

f) Perform such other duties as may from time to time be required by the Chief

and the Tribal Council.

g) In the event of recall petition, the Secretary will verify through personal communication, the authenticity of signatures.

Section 7. Tribal Council members who miss three consecutive regular meetings without just cause shall be reported to the Chief by the Tribal Council with a recommendation that said member be replaced. The Council member to be replaced shall be removed from office by a vote of the majority of the Council present at the next regular meeting of the Council for a special meeting called for that purpose, provided the Council member so accused has been given reasonable notice of said meeting and is afforded a full opportunity to present his/her reasons in defense of his/her non-attendance prior to the vote.

Section 8. The Tribal Council may exercise other powers not listed in the constitution only if they are not in conflict with this constitution.

Section 9. The Tribal Council shall perform all duties in concert with the Chief

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Article VI

Provision for Recall of Tribal Council Member

Section 1. A member of the Tribal Council may be recalled by a petition stating the grounds for recall submitted to the Secretary of the Tribe. The statement of the reasons supporting the recall shall appear at the top of each page of the recall petition. The petition must be signed by at least two-thirds of enfranchised Tribal citizens, with their band numbers, who are eligible voters in Tribal elections. Each signature must be accompanied by the printed name, address, and telephone number of the signing citizen.

Section 2. Within seven (7) business day of the submission of the petition, the Secretary will be required to validate the signatures which appear on the recall petition and also the necessary numbers of signatures. In the event that the Secretary is being recalled, then the Chief shall validate the signatures.

Section 3. Should the Secretary find that an insufficient number of eligible signatures appears on the recall petition, the Secretary shall return the petition with a statement indicating why each unaccepted signature was rejected. The sponsors of the recall petition shall. have ten calendar days from the date they receive the returned petition to correct said petition. Ifthey fail to correct the defective signatures, the petition shall be deemed, invalid, and no new petition may be circulated against the same office holder for one hundred eighty (180) days.

Section 4. Should a recall petition be successfully validated, a special election shall be held within thirty (30) days of said validation.

Section 5. At least ten (10) days prior to the recall election the Secretary shall cause a notice to be sent to the citizenship for the purpose of the recall election. The notice shall state the date of the recall election and the hours of polling. The recall election shall be conducted under the same provisions which govern a general election.

Section 6. If a recall vote proves to be unsuccessful, the subject of the unsuccessful recall election shall not be subject to another recall election which is based upon the same or similar grounds for at least one year from the date of the recall election

Article VII

Tribal Council Meetings

Section 1. The Tribal Council shall meet at the discretion of the Chief once a month. A notice of the time and place of the monthly Tribal Council meeting and the proposed agenda shall be posted in a prominent place in the Tribal Offices at least twenty-four (24) hours before the start of the monthly meeting. At least five (5) days prior to the date of the monthly Council meeting, each member of the Council shall be contacted by the Secretary. A majority of voting members of the Tribal Council shall constitute a quorum for the conduct of business at the monthly meeting of the Tribal Council. The monthly meeting date of the Tribal Council may be changed by the Chief.

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Article VII continued

Section 2. Tribal Council members may petition the Chief in writing for special meetings. At least three (3) members of the Council must sign the written request. The written request must state a date, time, place and subject of the special meeting. A majority of the meeting shall constitute a quorum for any business to be conducted at a special meeting. Council members must be notified at least twenty-four (24) hours in advance of the special meeting by the Secretary upon approval of the meeting by the Chief.

Section 3. In the event that an emergency arises that requires immediate action by the Tribal Council and an emergency session of the Tribal Council is deemed necessary by the Chief, the Tribal Council will assemble immediately at a location designated by the Chief Any action taken in emergency session must be ratified at the next regular meeting of the Tribal Council.

Article VIII

Duties of the Tribal Judge and Head of Security

Section 1. The Tribal Judge shall bring before the Chief and Tribal Council, when necessary, sufficient proof to sustain an indictment of a citizen suspected of a transgression against the Laws of the Sovereign Republic of the Abenaki Nation of Missisquoi. If convicted by the Tribal Judge in session, an appeal of the conviction may be made in writing, to the Chief and the Tribal Council within seven (7) days of the conviction. A special meeting of the Tribal Council would be called to bear said appeal. A majority of the Tribal Council by secret ballot, could override the conviction.

Section 2. The Tribal Judge and the Head of Security may attend meetings of the Tribal Council and may be called upon to present advice to the Council. The Tribal Judge and Head of Security may not vote nor may they be counted in order to achieve a quorum at any Council meeting. They may, at the request of the Chief or Council, represent the Tribe at social or official functions where a representative of the Tribe is appropriate.

Section 3. The Head of Security will follow all regulations established by the Chief and the Tribal Council, to include but not limited to:

a) The prevention of disorderly conduct.

b) The maintenance and security of Tribal property.

c) The regulation of the conduct of non-Aboriginals on Tribal property.

Article IX

Civil Rights

Section 1. The Tribal Council, in the exercise of its sovereign powers of self govern-ment, shall not make or enforce any law prohibiting the right of citizens to petition the Tribal Council for a redress of grievances.

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Article IX continued

Section 2. The Tribal Council shall not make or enforce any lave divests a citizen of his/her heirs' rights without due process.

Section 3. The Tribal Council shall not deny any Tribal citizen within its jurisdiction of the equal protection of the law or deny any Tribal citizen due process of the law.

Section 4. The Tribal Council shall guarantee to the citizens of the Sovereign Republic of the Abenaki Nation of Missisquoi full disclosure of information concerning the governance of the Nation and an equal opportunity to participate in all of the Nation's programs and business activities,

Section 5. The Tribal Council shall guarantee a policy of non-discrimination regardless of gender, sexual orientation, or disability. Preference in hiring will be given to enrolled Abenaki citizens.

Article X

Distribution of Tribal Trust Assets

Tribal Trust Assets shall be maintained and used for the benefit of the common good of the entire Nation and will not be distributed or allotted to individual citizens based solely upon their citizenship in the Nation.

Article XI

Continuity of Action

Section 1. Ratification of Prior Tribal Action. All action, including but not limited to ordinances, resolutions, enactments, staffing decisions or any other action taken on behalf of the Nation by the Tribal Council and the Chief, adopted before the effective date of this constitution shall continue in effect to the extent that they are consistent with this constitution.

Section 2. Savings Clause. Should any Article or section of this constitution be found to be unconstitutional or in violation of any applicable federal law then the remainder of this constitution shall remain in full force and effect.

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Article XII

Amendments

This Constitution may be amended by a vote of two-thirds (2/3) of the citizens present at a regular or special meeting of the citizens called for that purpose providing that a notice of the meting and the proposed changes have been sent to each citizen at least twenty-one (21) days prior to the date of the meeting. A quorum shall consist of ten (10) percent of the citizens who am eligible to vote.

Article VIII

Ratification

This Constitution was presented to the citizenry at a Special General Meeting on November 5, 1995 at 1:00 PM.

This Constitution was ratified at a Special General Meeting on Sunday, February 25, 1996.

Chief Homer St. Francis

Councillors:

April A. St. Francis

Dorcus S. Pelissier

Homer St. Francis II

Harold St. Francis

Lisa Lampman - Rollo

Lance Lampman

 

This "Constitution of The Sovereign Republic of the Abenaki Nation of Missisquoi" could not maintain authority over it's corporate citizens. For example, Connie Brow, Dave Gilman, Nancy Lee (Cote) Rolls, Louise Lampman (and her other family members), "Tribal Judge" Michael Arthur Delaney and his wife/ "Tribal Secretary" Ina Emily (nee: Thompson), John Kenneth Lawyer, Deanne Dudley (a.k.a. "Dee Brightstar"), and many other people, who for whatever their political or personal reason(s), and regardless of this "Constitution" were not under the authority of this Corporate Entity, led by the 'late' Homer Walter St. Francis Sr. nor his daughter April A. (nee: St. Francis) Rushlow - Merrill either. These "citizen's" left one self-declared and self-promoting "Abenaki" Corporate entity, to join another, and/or created yet another, soliciting "membership" of "citizens" along the way.

 

When I retrospectively-speaking, had received my "Membership Card" from the "St. Francis/Sokoki Band of the Abenaki" in September or October 1993, I was NEVER shown this "Constitution." It was amended/ratified at a Special General Meeting on Sunday, February 25, 1996. I was NEVER shown or provide anything. Just the Membership Card after having filled out the Membership Application Form (front and reverse) at the suggestion of John Scott Moody of Norwich, Vermont.

 

LINK: https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgqpjL8kxrJUgXQXkY-Jj0vqk5p3yFC83Gm4MXzmVkvIf54qOybfRru27xJpgMGOXeIFYv6Im7bRzoHmbC_YRb1yG2DzJHU9ll-ULZr8U60HbT2Or7myKNsbB86UaKmApuRTo5E_YEaq5w/s1600-h/6..jpg

...IS OF ABENAKI DESCENT AND/OR OTHER INDIGENOUS ABORIGINAL DESCENT, FROM NORTH, CENTRAL OR SOUTH AMERICAN AND/OR IS AN ACCEPTED NATURALIZED CITIZEN OF THIS NATION IN ACCORDANCE WITH THE CONSTITUTIONAL BY-LAWS OF THE SOVEREIGN ABENAKI NATION, REPUBLIC OF MISSISQUOI.

LINK: https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEif4AHjV-XcUZQ3LWDCfhkr4FSJdZdktiKd-k5yfMB376v5DdJXEKTj2_gSQuAnuO-lp-NYzJ4vJPiPpJd7Mbp595TXPhi-V4YMQMGMn9MfaSP4BzJRixDM0DpKExKBc_vEz8rRtFh0wV8/s1600-h/7..jpg
THE BEARER OF THIS CARD IS ENTITLED TO THE ABORIGINAL RIGHT TO FISH, HUNT, TRAP AND FOWL; THE RIGHT OF FREE PASSAGE AND TAX-EXEMPT STATUS AS GUARANTEED AND PROTECTED BY THE COLONIAL TREATIES OF 1713 AND 1717, THE JAY TREATY (1794), THE WASHINGTON TREATY (1812), THE TREATY OF GHENT (1815), THE WASHINGTON TREATY (1842), THE SELF-DETERMINATION ACT (1968) AND OTHERS.

WARNING: UNAUTHORIZED USE, ALTERATION, AND/OR MUTILATION OF THIS IDENTIFICATION CARD IS PROHIBITED. ANY UNOFFICIAL CHANGE WILL RENDER THIS CARD INVALID. VIOLATORS WILL BE PROSECUTED TO THE FULL EXTENT OF ABENAKI LAWS PER ORDER OF THE CHIEF AND TRIBAL COUNCIL. FALSIFYING INFORMATION, LENDING THIS CARD TO ANYONE OR FAILURE TO PRESENT IT WHEN REQUESTED BY A PROPER AUTHORITY IS A VIOLATION OF REGULATIONS AND SUBJECTS THE HOLDER TO DISCIPLINARY ACTION WHICH MAY RESULT IN A FINE OF $1,000.00 AND LOSS OF CITIZENSHIP.On the "Abenaki Tribal Membership Card" (front or reverse), nowhere does it mention or show any portion, part or section pertaining to the "Constitution of the Sovereign Republic of the Abenaki Nation of Missisquoi" thereon.

 

LINK:

https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgO63D2PvisTMO9VLtDqicN1bWCAed4Tyd2aIJVg-2IoBPntKO19DRKv3ayrXt4GUUX-Z8frZW_eThTTy4KKat2VmpaplU9yjMr4N833CQY9_7RQutNIozZ4BZZQkRs-nvRezDQypx3mNw/s1600-h/4..jpg

 

On the "Abenaki Tribal Membership Application Form (front or reverse) again, it does not mention the "Constitution of the Sovereign Republic of the Abenaki Nation of Missisquoi" thereon. However, it does mention quote, "SUBORDINATION: That the member agrees to abide by the Great Law of the Sovereign Republic of the Abenaki Nation of Missisquoi and the rules, regulations and policies of the Sovereign Abenaki Government. The member understands that violation of these laws, rules, policies or regulations may be grounds for reprimand or expulsion from the Sovereign Abenaki Nation of Missiquoi."

 

Yet, it was NEVER discussed, talked about or explained exactly just waht the Great Law of the Sovereign Republic of the Abenaki Nation of Missisquoi was. Neither was it explained exactly what were or are the rules, regulations and policies of the Sovereign Abenaki Government was or is, to my person when I received the said "Membership Card." To my thinking, jump ahead from 1993 to 2011, these people were MAKING UP THE RULES, REGULATIONS, LAWS, and POLICIES as they went along, that suited their immediate AGENDA and PURPOSE, in their endeavors to gain more POWER, in their inflated EGO's, and GREED & POWER.

 

OBVIOUSLY, the applicant ("St. Francis/Sokoki" "Band" of the "Abenaki" "Nation") led by April A. (St. Francis) Merrill today in March 2011, apparently (right along with her Professor, Dr. Fred M. Wiseman Ph.D.) would simply have Vermonter's and their politician's IGNORE the findings of FACT, in the O.F.A. of the B.I.A.'s Conclusionary Report of 2007, and have everyone BE-LIE-VE "their nonsense"! It would seem to my thinking, that very clearly this group of people claiming to be Abenakis and or a "Tribe or Band" did not, nor does it have today, the maintence and authority over its "citizens" simply because of a "Constitution" cooked up by the St. Francis family members, along with a few Lampman relatives.

 

Heck, even the so-called "Abenaki" calling itself the "Missisquoi" "St. Francis/Sokoki" "Tribe" and/or "Band" does not have maintence or authority over it's leadership even! The members and their Corporate Board of Directors ALLOWED and continues to ALLOW their "Chief" to run amuck, allegedly stealing from her own "Abenaki" disabled elder, using him as quote, her own Piggy Bank? How much of this has been going on with various other "members" she has guardianship over, authority over? People have donated lots of $$$$, and this group has solicited for, and applied to gain access to Federal and State "Indian" Grants. How many times, "quietly" deceptively, dishonestly, has the Board of Directors themselves and or their "Chief" helped themselves to monies earmarked for the "citizens" of such "Abenaki" Corporate Non-Profit. April (St. Francis) Merrill was making sure she made a profit, even if it allegedly meant stealing from her own people, who allowed her to keep allegedly stealing!

St. Francis/Sokoki Missisquoi Abenaki Application For Vermont State Recognition PAGES 1 through 6, Etc:

Enevelope

Vermont Division For Historic Preservation

1 National Life Drive

2nd Floor

Montpelier, VT 05620-1201

Sent March 18, 2011

TO: Douglas Lloyd Buchholz

THE MISSIQUOI ABENAKI APPLICATION FOR VERMONT STATE RECOGNITION

The Abenaki Nation of Missisquoi, St. Francis-Sokoki Band

100 Grand Ave

Swanton, Vermont 054881

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Our Nations' Tribal Flag

Prepared by the Abenaki Nation at Missisquoi, St. Francis-Sokoki Band

This application for recognition as a Native American tribe by the State of Vermont was prepared to fulfill the requirements stipulated in Vermont Statute 5.222. All information presented in this application is intended only for the Vermont Legislature, the Vermont Commission on Native American Affairs and the three selected panelists and may not be copied, scanned or otherwise reproduced or disseminated without the specific written consent of the Missisquoi Tribal Council.
 
NOTE: DO THESE ALLEGED AND REINVENTED "ABENAKIS" CALLING THEMSELVES THE MISSISQUOI ST. FRANCIS/SOKOKI "ABENAKI" "BAND" OR "SOVEREIGN" "NATION" ASSUME THAT THESES DOCUMENTS ARE NOT A MATTER OF PUBLIC RECORD?

OF COURSE, THE APPLICATION REVIEW AND ALL OF THE CONTENTS ARE A MATTER OF PUBLIC RECORD. I INTEND TO SHOW ALL OF IT. EVERYTHING. THESE SO CALLED "ABENAKIS," WANT TO HIDE THEIR DECEITFULNESS, DISHONEST TACTICS, AND DECEPTIONS THROUGHOUT THE  RETROSPECTIVE YEARS INTO THE CONTEMPORARY TIME-FRAME, AND CONTINUE TO "HIDE IN PLAIN SIGHT" SOME MORE.
WELL, LET'S SHED SOME LIGHT ON THEIR SO-CALLED CONFABULATION OF A "PETITION FOR VT STATE  "ABENAKI" "TRIBAL" "NATIVE" RECOGNITION" SHALL WE?

FIRST, LET'S LOOK AT THE FOUNDATION OF THEIR ALLEGED "NATION'S FLAG".....OR IS IT THEIR INSIGNIA/EMBLEM OR DID THE LATE HOMER STEAL THAT, JUST LIKE HIS DAUGHTER APRIL MERRILL ALLEGEDLY STOLE $30,697.49 USD from the 'late' (now deceased) Louis LaFrance (...not just "several thousand dollars" as previously reported in the Vermont Media, in their attempt to minimize her alleged criminal conduct/actions) one of her own ALLEGED "abenaki."

St. Francis/Sokoki "Tribal" Flag

~

NOW, NOTICE THE FOLLOWING INSIGNIA

on these Amerindian Police Force Patches

from the Province of Quebec, Canada:

AMERINDIAN POLICE PATCH

 AMERINDIAN POLICE PATCH

 AMERINDIAN POLICE AMERINDIENNE
PATCH

 AMERINDIEN POLICE AMERINDIENNE PATCH

AMERINDIAN POLICE AMERIDIENNE PATROL VEHICLE

INSIGNIA

The ALLEGED and REINVENTED "Missisquoi" "St. Francis/Sokoki" "Abenaki" APPROPRIATED/STOLE the Design for their own purposes. "OUR NATION'S TRIBAL FLAG"?

Again, look at their "Nation's Flag" one more time:

Is this yet another example of this "Abenaki" Corporate Entity claiming to be an Abenaki Nation Tribe and or Band merely more evidence of a CULTURAL "IDENTITY THEFT" against legitimate Native Abenaki and other First Nation's People's, in the Province of Quebec, Canada?

I think it is pretty easy to figure out; the evidence is starring reader's in the face. The Abenaki Identity Theives (against the Abenaki Ancestors and their legitimate contemporary descendants living within Vermont, New Hampshire, Connecticut, Massachusetts, Rhode Island etc) now want to have State of Vermont and or New Hampshire Legislature Recognition sanction their deceitful, dishonest, deceptive words and actions against the Abenaki People's. All in the name of Political Correctness and GREED!

Contact Person: Chief April St. Francis-Merrill, 802-868-2559, Sogomo@comcast.net

Photograph

Tribal Headquarters in Swanton, VT

In order to comply with Vermont Statute 5.222 to prove we are a legitimate Native American band our leadership had to submit personal identity information such as the names and addresses of citizens on our tribal role and the submission of genealogies to prove our heritage, both of which are extremely confidential to the tribe. The misuse of these data by those who would contest our heritage and autonomy could cause much harm to Missisquoi citizens. It is with great remorse that such personal information had to be submitted with this application.

Page [01.]

§ 853 (c) (1) A majority of the applicant's members currently reside in a specific geographic location within Vermont.

The St. Francis/Sokoki band of the Abenaki Nation at Missisquoi consists of over twenty core families. There are 1,964 adults and 284 children on the Tribal Roles with 58% of the tribe living in Vermont. The greatest concentration of the applicant's citizens resides in the Towns of Swanton, St. Albans, Highgate and Alburg in Franklin and Grand Isle Counties, Vermont, but there are other Missisquoi citizens who live in every county of Vermont and in other states.

The address of the Missisquoi Tribal Headquarters is:

Abenaki Nation of Missisquoi St. Francis/Sokoki Band
100 Grand Avenue
P. O. Box 276
Swanton, VT 05488

§ 853 (c) (2) A substantial number of the applicant's members are related to each other by kinship and trace their ancestry to a kinship group through group through genealogy or other methods. Genealogical documents shall be limited to those that show a descendency from identified Vermont or regional native people.

Applicants who pass the necessary criteria are considered citizens of the Missisquoi Abenaki Nation and are not just members. There are many genealogical records housed at tribal headquarters that documents the ancestry of Missisquoi's citizens but they are too cumbersome to copy and provide to the panelists (see photos below). We therefore submit the genealogies of the [REDACTED] and [REDACTED] families to the three panelists to satisfy this criterion but we Invite and encourage the panelists to visit tribal headquarters at 100 Grand Avenue in Swanton, Vermont to peruse through the other volumes if they wish.

Page [02.]

Photo 1. Shows most of the Missisquoi Genealogical Records.

All I see is ALLEGED GENEALOGIES

Photo 2. Close up of selected Missisquoi Genealogical Records.

Again, all I see is REINVENTED GENEALOGIES.

Just because a person took 2 photographs of the front covers of muliple Microsoft Windows Workgroups "whatever" compiled books DOES NOT MEAN THESE BINDED "BOOKS" have ANYTHING GENEALOGICAL within them that CONNECTS TO THE MISSISQUOI HISTORICAL ABENAKI COMMUNITY ... ABENAKI PEOPLE'S.

Page [03.]

§ 853 (c) (3) The applicant: has a connection with Native American Indian tribes and bands that have historically inhabited Vermont.

During colonial settlement of what was to become Vermont, Missisquoi was a refuge village that willingly harbored many native peoples who were displaced from their homelands in, Massachusettsetts, New Hampshire, Connecticut and Rhode Island. There are many historical references of raids staged from Missisquol that targeted Deerfield and other Massachusetts towns along the Connecticut River. The two major travel routes extended up Lake Champlain to either the Winooski River crossing over the watershed divide and then moving down the Waits or Wells River to the Connecticut River, or traveling up the Otter Creek to its headwaters and then Crossing over to the Black River and on to the Connecticut River at Springfield. The Abenaki Nation at Missisquoi St. Francis/Sokoki Band has formed partnerships with the Vermont based Koasek, Nulhegan and El Nu bands and the federally recognized Stockbridge-Munsee band of the Mohican Nation who now resides in Wisconsin but still retain ancestral homelands in Addison, Bennington and Rutland Counties, Vermont. Their support letters are provided below and the Mohican letter of support is pending Tribal Council action. The Missisquoi also have long-standing relationships with the federally recognized Narragansett, Penobscot, Passamaquoddy, Gayhead Wampanoag (Aquinnah), Haudenosaunee, Mohegan, Mohican, Odanak and the Cree (support letters provided in Criterion § 853 (c) (9) B).

The Missisquoi Abenaki are also the repatriation authority designated by the National Park Service in accordance with the 1990 Native American Graves Protection and Repatriation Act (NAGPRA) to properly recover, provide necessary blessings and reinter Native American burials that were housed in federally funded museums and other institutions or when Abenaki burials have inadvertently been unearthed because of development, road construction, river erosion or other destructive forces. The Missisquoi Abenaki have a strong partnership on this matter with the Vermont Division for Historic Preservation, State Medical Examiner's Office and the University of Vermont.

Page [04.]

Koasek Abenaki of the Koas
PO Box 42 Newbury VT 05051

Chief Nancy Millette Doucet

To Whom It May Concern

We have worked hand in hand with the State of Vermont and the State of NH for many many years concerning day to day issues and preservation of our Nation and People. The Koasek of the Koas, Nulhegan Abenaki, El Nu and on top of the list Abenaki Nation of Missisquoi have all worked together and have recognized each other in our union of the Alliance. What else should be said!!?? We have all seen Abenaki Nation of Missisquoi as a leader of this movement since the 1970's and we have supported that movement and we have joined that movement in the Alliance. We have worked to in union to unite the entire state of Vermont first peoples and work in partnership with the state.
Now we come forward to fill out this ridiculous time consuming and costly application because a 23 year old child from California [Rep. Kesha Ram] insisted on it and it somehow got it through the state house. In her nonsense we are suppose to show we recognize each other. So here it is ...
The Koasek of the Koas Abenaki Nation Recognizes and Salutes our other Abenaki Alliance Nations Nulhegan, ELNU and Missisquoi!!

Thank you   Chief Nancy Millette Doucet
 
Now isn't this an INTERESTING RESPONSE from "Chief" Nancy (nee: Millette) Cruger-Lyons-Doucet towards this whole "Abenaki" Recognition Process and especially towards Rep. Kesha Ram of Burlington, VT.

January 19, 2011

Nancy Lee (nee: Millette) Cruger-Lyons-Doucet

Representive Kesha Ram

Roger "Longtoe" Sheehan

Donald Warren Stevens, Jr.

Senator Vincent Illuzzi

How INTERESTING that Nancy Millette-Doucet would stand next to Rep. Kesha Ram, in January 2011, for "political photographic opportunity," and yet in March 2011 claim that Rep. Kesha Ram "is a 23 year old child from California," "that this Recognition Process (concocted by Sen. Hinda Miller, Sen. Vincent Illuzzi, and the Professor Dr. Frederick M. Wiseman Ph.D. right along with this confabulating VT Indigenous Alliance) is ridiculously time consuming and a costly application," complaining that "somehow this requirement got through the State House, and "that Rep. Kesha Ram's nonsense" caused the "Alliance" to have to show that they recognize each other."

Actually, the Dr. Fred Wiseman and his politicial/D.H.P. allies, along with the VT Indigenous Alliance, simpy recognize each other, slapping each other on the backsides, like a bunch of "Abenaki" Identity Thieves!

http://www.sevendaysvt.COM/NG

Fair Game
BY SHAY TOTTEN [12.22.10] DECEMBER 22, 2010
TAGS: fair game, politics

Battle for Recognition
At least three of Vermont's Native American tribes will seek state recognition from the legislature next "official" in hopes of boosting their chances of receiving a federal designation to sell handmade goods as official" Native American wares. The official stamp would also allow Vermont's American Indians to access federal education funds.
A bill designed to grant recognition to select tribes was nixed last year due to infighting between Abenaki and non-Abenaki, as well as disputes within the Abenaki community itself. Lawmakers took sides, too, in these generations-old battles. NO, the "VT Indigenous Alliance" people such as Bell, Mitchell, Stevens, Delaney, etc got appointed to the VCNAA and wanted to CONTROL the Commission, for their own Agenda and Purposes. When they could not do that, they resigned, and then bitched, whined and complained to the Legislative Representatives and the Governor's Office.
Rather than grant recognition, lawmakers established nine hoops, er, criteria a tribe must meet to be legit in the eyes of the legislature. It also called for all new appointments to the nine-member Vermont Commission on Native American Affairs. Of course, the "VT Indigenous Alliance" had to get rid of their paranoid and preceived threat of these REAL ABENAKIS [Jeanne Brink and Tim de la Bruere] [and also in the media, QUESTION Judy Dow's ethnicity]
Again, it was and has been all about CONTROL, POWER, and EGO.
The VCNAA, along with several outside scholars [B.S., these scholars were not independent or "outside" anything], has the task of reviewing each recognition request. If VCNAA gives the OK, requests are forwarded to the House General, Housing and Military Affairs Committee for review. Whatever it recommends goes to a full-floor vote.
So far, three tribes have applied: Nulhegan, Koasek and Elnu. Their applications are under review and likely will be ready for a legislative vote this coming session, said VCNAA's new chairman, Luke Willard, the former chief of the Nulhegan Tribe in the Northeast Kingdom. Others tribes are still preparing applications, but those might not be ready in time for a vote in 2011.
Some Abenaki allies have taken the unusual step of asking House Speaker Shap Smith to ban one lawmaker in particular — Rep. Kesha Ram (D-Burlington) — from the review process. Why? The perception is that Ram played a key role in derailing last year's recognition effort at the 11th hour. Ram tells "Fair Game" she has no intention of stepping down from the House General, Housing and Military Affairs Committee.
"I am hurt by the news of this letter, however, the Abenaki community is not monolithic," said Ram. "Focusing on the role of one legislator negates the thoughtful and complex engagement of our entire legislative body in passing laws that best serve our state."
A former VCNAA member believes the "new process" is stacked in favor of the Abenaki and the various tribes thought to be aligned with them.
"The current commission does not represent a broad spectrum of native peoples in the state of Vermont," notes former VCNAA commissioner Brad Barrett. "It was not supposed to be slanted toward the 'alliance' tribes, and now it is."
Willard hopes to smooth out past problems by proving the commission can work with all tribes and break free of past squabbles.
"I'm not interested in getting involved in a long, drawn-out process," said Willard. "This review process was set up to avoid that."
LINK: http://www.7dvt.com/2010keeping-state-secrets

The "Vermont Indigenous Alliance" whose Coordinator has been and is, Dr. Frederick Matthew Wiseman, Ph.D., along with Mr. Donald Warren Stevens, Jr. ... and Nancy (Millette) Doucet wanted to REMOVE Rep. Kesha Ram, not because she was allegedly someone who supposedly nixed their gaining State of Vermont "Abenaki" Recognition from the Legisluture, but rather, she became a THREAT to their manipulations, deceitfulness, and dishonest tactics, in their efforts to gain INSTANT SHAKE AND BAKE "ABENAKI" status from the naive Legislative Representatives! So of course, there was, and continues to be an effort to silence anyone, including Rep. Kesha Ram, by this concocted "VT Indigenous Alliance" through the maligning and smearing her (and anyone else) across their alleged "Abenaki Landscape"!

Elnu Tribe of the Abenaki

Tribal Headquarters
5243 VT Route 30 Jamaica, Vermont 05343
http://www.elnuabenakitribe.org/

To whom it may concern:

Kwai, as Sagamo of the Elnu Abenaki. I am writing this letter of support for our brothers and sisters of the Abenaki Nation of Missisquoi, Koasek of Koas, and the Nulhegan Abenaki Tribe.

We have all been working together as members of The Vermont Indigenous Alliance helping each other on many fronts, such as State Recognition , working with the State of Vermont, and the City of Burlington on projects to do with the Quadricentennial and Indigenous Celebration. Or just showing up and doing what we can to help at each others powwows or gatherings. The list can go on, but I will stop here.

In closing, YES the Elnu Abenaki Tribe and I, do support and recognize our relatives of the Missisquoi, Koasek of Koas and the Nulhegans as Abenaki Tribes of Vermont.

Respectfully,
Signature
Roger- Sheehan
Chief of the ElNu Abenaki Tribe

October 29th, 2010
Vermont Commission on Native American Affairs
C/O Division of Historic Preservation
National Life Building, 6th Floor
Montpelier, VT 05620-1201

Subject: Support for Recognition

Dear Commission and Review Committee,

Abenaki people have inhabited Vermont and the surrounding areas long before euro-Americans ever set foot on N'Dakinna. We are as much a part of the Vermont landscape as were our ancestors who came before us. It is sad that I have to write this letter of support for something that should just be accepted as common place. We are the only race of people that has to prove who we are; we are not allowed to self-identify as everyone else.

You have a very important task in front of you. I ask that you see the rich history and value that our Vermont indigenous people bring to this beautiful State and communities in which we live. We are your friends and neighbors. The time has come for the State of Vermont to give Lis the recognition that our people truly deserve so we can move forward.

The Abenaki tribes in Vermont continue to work together to improve the lives of our tribal citizens and educate the public. I support them in their applications for recognition as an Indian tribe by the State of Vermont. I have personally worked closely with the following Abenaki tribes for many years now and recognize each one as a legitimate tribal entity and their territories.

Elnu Abenaki Tribe – Jamaica
Missisquoi St. Francis/Sokoki band – Swanton
Koasek Traditional Band – Newbury

Waolowzi (Be Very Well),
Signature
Chief Don Stevens
Nulhegan Abenaki Tribe - Lake Memphremagog

ABENAKI TRIBE

NULHEGAN-MEMPHREMAGOG

158 Whiting Lane – Brownington, VT 05860

(802) 754-2216

BIRDS OF A FEATHER, FLOCK TOGETHER
Dirty Birds that that they are.

Trudy Ann (nee: Call) Parker and her "working relationship" with Nancy (nee: Millette) Doucet:

Front Cover

Aunt Sarah

Woman of the Dawnland

By

Trudy Ann Parker

The 108 Winters of

An Abenaki Healing Woman

Inside Jacket of Book

History books tell almost nothing about the "People of the Dawnland," but that does not mean they never were. Aunt Sarah was one of these and she was also a basket maker and a healing woman who lived to see 108 winters. She was a St. Francis Abenaki, gentle and proud. Her hands always smelled of sweetgrass and they reached out to help and heal many human and animal friends along the good trail that she walked.

"If the White race ever learns what is clean and what is dirty, many of their dreaded diseases will disappear," said Aunt Sarah. "Close to the sickness lies the source and also lies the cure," the old one's claimed, and she knew that this was true. She also knew and respected the earth whom she called her mother, the earth whom she called her mother, and she said, "The White Man will learn and stop his pollution or else he will die in his own filth, of his own volition, but the lilacs and the birds will also die and they have no choice."

Aunt Sarah was born in a wigwam, the daughter of an Indian Chief and as a young woman she and her family cross this land in wooden wagons with the circus. Once, she stared a cougar down and in the eighth month of her pregnancy, she fought off a pack of wolves, armed only with a garden hoe, but her faith in the Great Spirit was strong and enduring.

Come take a walk with me to "The Place Where the Sweetgrass Grows," as we follow Aunt Sarah's moccasin tracks through the more than 100 winters of one who saw triumph and tragedy, many smiles and many years along the path. And, who with her whole being loved the earth and a man called John, there in the heart of the Dawnland.

Trudy Ann (nee: Call) Parker is in the middle of her second stint as Town Clerk of Lunenburg, Vermont. She is also the only woman to serve as Selectman in that little hamlet where Aunt Sarah lived and died. Aunt Sarah's father was an Indian Chief and he was also Trudy Ann's Great-Great Grandfather.

Proud to be of Aunt Sarah's blood, Trudy Ann contracts for Teacher Workshops, Educational Seminars, and in addition, does many speaking engagments for genealgoical, historical and other groups, telling about the culture and heritage of the Western Abenaki.

She is a history buff, who plays a guitar and lives in a log cabin on a road with no name with her husband Don, and a lazy cat, and a dog called Munchkin.

Is she going to write again? You bed she is; the next book will be all about Log Driving in the Connecticut River Valley.

Inside Page

"To Salmon"

"Smiles & Rainbows"

Trudy Ann Parker

Notice the Bear Illustration

Backside Jacket of Book's Dust Cover

"Water where a fish cannot swim and a horse cannot drink is water unfit for a man to drink or to bathe in."

Notice the Fish Illustration

"I need only the peace of the mountains and the clear water running in the streams to heal my tired heart."

Notice the Turtle Illustration

"I, Sarah, believe in God, just not churches.

I see God in each blade of grass, each rock and tree and drop or [sic] rain.

I know Him, and He knows Sarah."

Rememer this?

This the rubbery self-adhesive advertisement that Homer St. Francis' "St. Francis/Sokoki" group now led by April A. (nee: St. Francis) Rushlow-Merrill leads, as "Chief."

Notice the Illustrations of the Fish, Turtle, Beaver and Bear

As one can comparatively examine, these are the SAME ILLUSTRATIONS that are throughout Trudy Ann (Call) Parker's book regarding the Taxsos dit Jackson Family (of Guildhall and Lunenburg, Essex County, Vermont) regarding "Aunt Sarah Jackson - Somers / Summers.

John Scott Moody created these drawings I am told

Letter of Solicitation

DAWNLAND PUBLICATIONS

TRUDY ANN PARKER

P.O. BOX 223

LANCASTER, NH 03584

June 3, 1997

Dear Tony,

Enclosed is a copy of my book, Aunt Sarah Woman of the Dawnland for your preusal.

Someone brought this work to the attention of one Lyn Jarvis, who called my office and suggested that I send you a copy. Mr. Jarvis thought you might be interested in this book as a possible subject matter for one of your talks with Vermont Authors on your show.

In the 1980's Aunt Sarah was selected as one of the "Most Spirited Women in Vermont," by Fairbanks Museum in St. Johnsbury, Vermont.

I am of Aunt Sarah's blood, and her story is part of my own. Whatever you decide, I will tell you what I tell my audience, you will laugh and cry, but more important than anything else-----you will learn.

Thank you for your time.

Sincerely,

Trudy Parker

Trudy Ann Parker

1-8020892-5959 - Office

1-8-2-892-6675 - Home

So, Trudy Ann (Call) Parker was promoting her self-published book and promoting herself in the process. Who does this sound similar to?

That's right ... Nancy (nee: Millette) Cruger - Lyons - Doucet? Yes, I think so. REMEMBER: Trudy Ann (Call) Parker and her husband Donald Howard Parker, did IN FACT set up selling her book at the July 17th, 1994 Remich Park, Littleton, NH Weekend Pow-Wow that Nancy herself orchestrated with the help of Jesse James Laroque, Homer St. Francis Sr. and Walter Watso, etc. It was not just a one time promotion of Trudy Ann (Call) Parker nor her first book "Aunt Sarah" either, by Nancy (Millette) Doucet.

Front Cover

Pow-Wow

Volume 7, Edition 2 Summer 1998

A Native American Guide to Powwows

and Other Special Native American Events

IN THIS ISSUE:

Aunt Sarah Woman of the Dawnland....4

Tantoo Cardinal....7

Rick Hunt...Cover Artist....9

Knifewing....10

ETC.

Nancy (nee: Millette) Cruger-Lyons-Doucet's retrospective online inquiry posting about Susan Sherwood (nee: Ingerson) Archer - Fowles? - Wilson - Richey on "Olidahozi" Yahoo Message Board (Jeanne Lincoln-Kent's site)

Wednesday, July 11, 2007 4:19 pm

"Nancy Millette" Foxsong06@yahoo.com

foxsong06

Also Jeanne [Lincoln-Kent] if you have any records that show a name of some of the Abenaki in the traveling shows I am looking for information on my Great Grandmother's Flora Una Ana Eunice Ingerson - Hunt sister Susan Sherwood Ingerson - Archer - Fowles? - Wilson - Richey. I know she traveled with a show. She grew up near "Aunt Sarah" Jackson - Somers. I have also contacted Trudy [nee: Call - Parker] to look too. Her name was Susan Sherwood Ingerson. Thank you Nancy

So now one can review that there was a "working relationship" that developed from summer of 1994 onward, consistently wherein Trudy Parker was at Nancy (Millette) Doucet's retrospective Pow-Wow Events both in Littleton, Twin Mountain, and probably also in Lancaster, NH including elsewhere over the years. Each woman, a promoter of either Pow-Wow's and or books. More importantly, these two women were "riding each other's coat tails....promoting themselves. Both women are connected merely to a corporate entity that was established in 2006 and promoted by Nancy (Millette) Doucet. Through her "followers" (such as Trudy Parker of Lunenburg, Vermont, Card Holding Member #642) Nancy Millette-Doucet attempts to legimate herself and her Indian-ness, to my thinking.

Why was Nancy (Millette) Doucet inquirying about her Great Grandmother's sister Susan Sherwood (nee: Ingerson) being in a Circus/Traveling Show? REMEMBER: Nancy did this tactic with Newton Washburn of Bethlehem, NH; again, with the Jefferson Archaeological site; and yet again, with the Yamachiche "Indian Village" business. Anything to attempt, in her insecurity, to try and prove she's a real "Native American." I do not see a Native person who happens to have a distant "White" ancestor so desperate to prove that they are real "White" "Caucasian" (Caucasoid, Europoid or Europid).

Page 104

William Presbrey of London, England, and Taunton, Mass. and his descendants, 1690-1918
Presby, Joseph Waite
Rutland, Vt.: Tuttle Co., 1918.
NOTICE: That on this particular page NO WHERE does it indicate that George William Ingerson nor his 1st wife Almira (nee: Rines) Ingerson NOR their children were "Abenaki" "Abenakis" "Indian" "Indien" "Le Sauvage" "Colored" "Dark" "Black" or the like.
ALSO NOTICE: That for #613 v. Flora Eunice Ingerson DOES NOT indicate whatsoever that her middle name was "Una Ana" as Flora's descendant Nancy (Millette) Cruger stated in 1994 onwards in the Pow-Wow materials. Nor does it indicate that Flora was "born on some riverbank" either.
The document does however, indicate that Susan, Flora's older sister (this is suggested/indicated by way of the order of these children listed in this book on Page 104), had "travelled with a show company." YET, this DOES NOT indicate whatsoever that Susan, her siblings, nor her parents were identifying as or identified externally by others, as being "Abenakis" or "Indians".

Page 105

William Presbrey of London, England, and Taunton, Mass. and his descendants, 1690-1918
Presby, Joseph Waite
Rutland, Vt.: Tuttle Co., 1918.

Yet, it is VERY CLEAR that Nancy (Millette) Doucet has IN FACT, DOCUMENTARILY jumped from one ancestry to another, in her attempts to IMPLY that she is of Abenaki descent.
First, it was "My Great Grandmother Flora Una Ana Ingerson - Hunt was born on a riverbank" etc.
Second, she throws her ancestor Flora "Una Ana" to the wayside, (when her lies and distortions were and have been confronted by her cousin Rhonda Lou (nee: Besaw-True and of course, openly I have confronted Nancy about these created "distortions" that Nancy has repeatedly promoted and cultivated like her Pow-Wow events, and herself) she begins to weave the "story" about her alleged connection(s) to Yamachiche, Quebec, Canada.

For Immediate Release

March 22nd, 2007
North Meets South at Nawihla!
Written by Nancy (nee: Millette) Lyons
The Koasek Abenaki Nation will host it’s first Native American Festival and Pow Wow on June 2 and 3, 2007 at the Woodsville Community Field, Woodsville, NH. The schedule includes over 30 arts and crafts venders, four drum groups, December Wind Native Folk Rock Band on Saturday night and a special guest performance each day featuring the Aztec Dancers from Mexico. A detailed time schedule will be available to the public in advance of the Pow wow.
The Luis Salinas and family Aztec dancers have performed all over the United States. They will do many dances and explain their culture and what the dances mean before each performance. The most exciting part of the show will be when they invite the public in the circle to dance with them on some occasions. They will end their performances with a traditional Fire Dance; one of the most outstanding Aztec dances.
The Native American Pow wow has been named Nawihla which in Abenaki means “ I am returning home”. Haverhill and Newbury meadows have historically been the center of commerce for the Koasek Abenaki until the contact era. Back in historic times many other tribal nations would come to the meadows to trade with Abenaki by way of the Long River ( the Connecticut River). Nawihla will be a huge celebration welcoming the Abenaki and other Native People back home. It is especially an honor for Chief Nancy Lyons to return home with her people. Chief Lyons was born and raised in Haverhill and went to Haverhill Academy and Woodsville High School.
To bring back a glimpse of what life was like for the Abenaki in the meadows the El Nu Abenaki Tribe will set up a historic village complete with blanket trading and craft making demonstrations through out the weekend. The public will be welcome to visit the village and ask questions and even purchase some of the hand tooled items on the trade blankets.
Nawihla organizers have been working in partnership with other area business for the Native American event. Haverhill Alumni Hall will host a lecture with Trudy Ann Parker on May 30th. Trudy Ann Parker (Abenaki) is the author of Aunt Sarah, Woman of the Dawnland and Big Snow Little Snow. Aunt Sarah is a book about Trudy’s Aunt who lived to be 108 winters. Big Snow Little Snow is based on the logging day of the Connecticut River. On May 31st Joseph Firecrow, Northern Cheyenne Granny Nominee will perform a music concert at Alumni Hall.
Chief Nancy Lyons will be working with area schools on the possibility of featuring Fred Wiseman and his DVD Against the Darkness to area schools prior to the pow wow weekend. Against the Darkness gathers together, for the first time, an impressive array of genealogical information, historic objects, documents and photographs to refute this cleansing of Northeastern indigenous history. [Oh, really? Then why was it that "Professor" Fred Wiseman Ph.D' video was so piss-poor and "shot down" by the Bureau of Indian Affairs/ Office of Federal Acknowledgment? Hmmm, I'll post more about that Against the Darkness video etc shortly]
Using live action and voiceover by young alleged and re-invented Abenaki actors and the stirring music of songwriter Peter Buffett, this digital video inspires as well as informs.
The video footage has been carefully screened by over 100 American and Canadian Abenakis of all ages. Passamaquoddy, Penobscot, Wendat, Mohawk, Narragansett, Wampanoag, Pequot, Mahican and Euroamerican elders, scholars and filmmakers provided an "external" Native perspective. Their sage advice has been incorporated into the Against the Darkness System.
The events listed above have been sponsored by the Town of Haverhill, Nootka Lodge, Woodsville Guaranty Bank and Koasek Tribal Nation.

Page [1.]

To Whom It May Concern,

I am a descendent of the Millette family of "Petit Village de la Riviere-du-Loup" of Yamachiche. I have never been there only through the stories of my grandfather. He, as well as all Millette's behind him are from Yamachiche area.

The things I was told about "Petit Village de la Riviere-du-Loup" of Yamachiche;
That the large family of 16 children lived in a small house at Petit Village. They were very poor and slept in cots above each other. The floor of the house was dirt and in the winter the snow would come into the bedroom at night. The boys would awake in the morning and look at tracks in the floor to see what came through visiting while they were sleeping.
My Grandfather's brother would go out hunting each day for food for the family. He would leave each morning with his gun and one bullet. Ile would return each night with game. Sometimes, with as many as five rabbits but every time with his gun and one bullet. This puzzled the younger boys. The couldn't figure out how he got game and still had his bullet. So one day the boys followed him and finally found out the secret was he used snares!
My Grandfather moved to New Hampshire in the States and after he moved, got married and had children he was very poor. One of his brother's back at Petit Village de la Riviere-du-Loup" of Yamachiche worked in a mill and would send money or gifts for the kids for Christmas. My Grandfather always wanted to go home to visit so one time he got a babysitter so he and my Grandmother could go to home to Petit Village to visit. When he got to the border they told him he could go in but he could never go back to the States. I am not sure why. But he had children back in New Hampshire so he never got to go home again. I am looking forward to going "home" and visiting in my Grandfather's honor.
My Great Grandfather Christopher Millette came to New Hampshire after my Grandfather moved there. He was very upset about something that happened to his land and home at Petit Village de la Riviere-du-Loup" of Yamachiche. He got a lawyer and was trying to file a suite against Canada. I am not sure all the details but hopefully someday will find the records. I know he said Canada took his land while he was gone and he wanted it back.

When in the States my Grandfather was picked on for his accent and was often called "dumb Frenchmen" by drinking buddies which made him very mad! My Great Grandfather was a small man and one night a very large man called him "a dumb Frenchman" and my Great Grandfather jumped up and hit the guy so hard he broke the guys nose and said " I ain't NO Frenchman! !" He always said he was Indian.

Page [2.]

In the summer of 2003 I stayed for three days at Odanak Reservation Canada with two elderly residents the Msadoques sisters who were in their late 80's. I told them that my family was aboriginal from Yamachiche and asked if they knew anything of Petit Village de la Riviere-du-Loup" of Yamachiche.

This is the story they told me:
" Oh Yamachiche!! It is way out there in the bush. Very isolated. The women in that tribe would walk to neighboring villages and pick out a nice handsome man to bring home with them. Once the woman was with child they would give the man the boot!! They made sure the aboriginal children were not fathered by family. AND 1 always wished I was Yamachiche!!"
Chief Walter Watso told me in early 1990's that was Petit Village de la Riviere-du Loup" of Yamachiche as way out in the bush. No one would even go hunting out there without an Indian Guide. He said all the people at the village of Yamachiche were Aboriginal and their own tribe.

Notarization

Confirmation of Notarization

Nancy (nee: Millette) Cruger-Lyons (now married to Mark E. Doucet, took this two page write-up and had it notarized by the Randolph, Vermont Town Clerk.


Then, later, when I was seeking validation for her "Abenaki-ness" Nancy's group (Raymond Lussier whom I call "Palm Reading Lussier" so as to differentiate between the late Raymond "Looking Glass" Lussier of Attleboro, MA and this comtemporary person with the same name; Paul Bunnelll; Brian Chenevert; Karen Majka a.k.a. Karen Mica; Howard Knight Jr. and Suzette LeClair etc etc) it was Paul Bunnell who was directed by Nancy Millette, to try and discredit the genealogical work I had done pertaining to Nancy Millette herself, that I posted online in genealogical forums. She also sent "Palm Reading" Lussier after me by email(s), with his stupid arrogantly written "Tribal Judge" communications of egotistical nonsense.

When the genealogical research was confirmed by Suzette LeClair and Paul Bunnell of the then group led by Nancy Millette Cruger Lyons Doucet, she "went after" Paul Bunnell. Of course, one cannot deny one's ancestry. She was not a Yamachiche "Native" descendant whatsoever. DNA can be "lifted" from someone else and appropriated to another person.

On Friday March 20, 2009 and Saturday March 21, 2009 National Geographic DNA testing will be taking place at the North Haverhill Town Office Building. On Saturday March 21, 2009 Trudy Ann Parker author of Aunt Sarah and Fred Wiseman author of several books about the Abenaki will have a book signing for those interested. Fred Wiseman will also show his film “Against the Darkness” at 3 PM and give a talk. All is free and open to the public.

Fw: no more bullshit

Sent: Saturday, October 24, 2009 3:48 AM

From: "Floyd Family" dfloyd@nycap.rr.com

To: "Douglas Lloyd Buchholz" douglaslloydbuchholz@yahoo.com

To: Floyd Family dfloyd@nycap.rr.com

Sent: Friday, October 23, 2009 2:13 PM
Subject: no more bullshit
From: nmillettedoucet nmillette@roadrunner.com
My DNA came in from National Genographic. I am very much Native American and if I hear anymore bullshit I will be proving in court defamation of character and proof in front of a judge! I am sick of the bullshit from Salmon Douglas Lloyd Buchholz, Paul Bunnell Paul Wilson Pouliot and Ray "Palm Reading" Lussier. Now I have blood and bone results they better be careful about what they have to say about me or they will see my records up close while sitting on stand in front of a jury!!

talk later...nancy [Nancy L. nee: Millette] Doucet

I would kindly like to see verbatim and convincingly, the evidence documentarily, that Mrs. Nancy (Millette) Doucet can allegedly substantiate her Indian-istic D.N.A. and I want to see that such D.N.A. grants her magically, validation to the Abenaki language, the Abenaki Culture, the viably continuous-cohesive-externally observable Abenaki COMMUNITY connection(s) that she professes this D.N.A. has given her.

Corporate Entities such as the 2006 created

 "White Pine Association"

Incorporated in NH and VT

doesn't count as

CONNECTION

to the Abenaki Ancestors!

~

Neither does having Trudy (nee: Call) Parker of Lunenburg, VT getting her "green card" (Membership Card) in the "Koasek of the Koas" from Nancy Doucet, make the illusion (or delusions) by Nancy (Millette) Doucet's group a legitmate "Abenaki" "Tribe" whatsoever.