27 Page Ancestry of Paul Wilson Pouliot by Sheila Spencer Stover A.K.A. Firehair Shining Spirit:

Sheila Spencer Stover also-known-as "Firehair Shining Spirit" DID NOT NOR COULD SHE IDENTIFY ANY ANCESTOR OF PAUL WILSON POULIOT, AS IDENTIFIED AS "NATIVE AMERICAN" - "PENNACOOK" - "ABENAKI" - "COWASUCK"

He certainly DID NOT come from a Historical or Contemporary Native People's Community

Documents Pertaining to Paul Wilson Pouliot's Alleged "Laurentian Iroquois" Ancestry:

Paul Wilson Pouliot – Family Backgroud

Father: Leo Paul Pouliot & Mother: Mildred Elizabeth Wilson
Paternal Grandparents: Napolean Pouliot & Rose Aimee Bourque
Paternal Great Grandparents: Cyrille Pouliot & Delia Bourgeois
Paternal Gr Grandparents: Augustin Pouliot & Marie Bolduc
Paternal Gr Gr Grandparents: Pierre Pouliot & Brigitte LeBrun-Carrier
Paternal [Maternal] Great Grandparents: Joseph Bourque & Beatrice Gagne
Paternal [Maternal] Gr Gr Grandparents: Joseph Bourque & Lucie Labee
Paternal [Maternal] Gr Gr Grandparents: Francois Gagne & Philemene Cloutier
Based on statements from several elder family members the Indian blood line was within the women on both sides of the family. The potential families with Indian background are Bourque, Gagne, Bourgeois, and Bolduc.
See Doc attached Family Tree and background information as researched by Lorenzo Pouliot, Quebec, Canada (Pouliot lineage) and The Church of Jesus Christ of the latter-day Saints [Bourque lineage]

Pouilot Family – Potential American Indian Background

My father and grandfather asserted that our family blood line included American Indian relatives. My father, and other relations of his generations, remember going to a family reunion in the summer of 1931. Was this John "Poking Fire" McComber (of the Bear Clan) Kahnewake's "Indian Encampment" which was created for tourists coming to the Mohawk Community of Kahnewake? THINK ABOUT IT. The reunion was at an Indian village in Canada. He was about 13 years old at the time, as he was not certain of the location. He thought that it was St. Zacharie. My father’s ledger of the village is very clear and graphic in detail.
My uncle has stated that my grandfather said that there was Indian blood on both sides of the family [Pouliot and Bourque]. He also said that we came from the Laurentian Iroquois tribe. Other relatives have told me stories of bringing Indian mid-wives down from Canada for the birth of children born during my great grandfather’s time. From all the family information I can gather it appears that the strongest feeling is that the Indian blood line is maternal from my paternal grandmother or paternal great grandmother.
All family church records are from towns within the area from Quebec to Ste. Anne de Beaupre on the north to St. Zacharie and Sherbrooke on the south. The towns of St. Zacharie and Ste Anne de Beaupre may be of importance because the family spoke of them often. It appears that Indian families in this general area could belong to Huron, Laurentian Iroquois, Iroquois (Mohawk), or Abenaki tribes. My strongest lead is from my grandfather’s Laurentian Iroquois tribe statement.
I recall my father Napolean, and his striking “Indian” like facial features. His skin was definitely red in complexion (not tanned), his cheek bones were high and straight under the eyes. His nose was hooked at the mid-point. Old family pictures of other relatives also show these prominent facial features. Based on similar vintage pictures that I have seen of American Indians, my belief is that they were at least in part Indian.

Within our family there is debate as to the extent or reality of this Indian blood line. The facts may have been down played, just as our French heritage was. We were not taught to speak French, after all we were Americans, not French or Canadian. This in itself has caused the family to pronounce our name in two forms, English and French.
If you can provide any additional family history please contact me. Thank you.
Paul Wilson Pouliot
160 Dailey Drive
Franklin, MA 02038-2951
USA
Telephone (508) 528-7629

Paul Wilson Pouliot's Application into Howard Franklin Knight's "Group"

Obviously, there was NO EVIDENCE DOCUMENTARILY of Pouliot

being of Laurentian Iroquoian nor "Abenaki" - "Pennacook" - "Cowasuck"

ETC.

I think it is time we take a CLOSER examination of Paul Pouliot's Ancestors

Let them stand up

Let them step forward

Let them speak

February 12, 2010 Citizen Newspaper Article in N.H. regarding HB 1610 and Paul WIlson Pouliot:

Alton man helps spearhead Native American Commission

By HARRISON HAAS
hhaas@citizen.com
Friday, February 12, 2010
CONCORD — A hearing held at the State House Thursday morning has opened the door to the creation of a statewide Commission on Native American Affairs — something that New Hampshire is one of only nine states without.
2 year Alton resident Paul Pouliot, who is Sagamo of the Pennacook-Abenaki People (actually he is merely President of an Inc. COWASS NORTH AMERICA of which people join as "Members" and as "Citizens"), was present during a public hearing held at the State House Thursday morning to discuss House Bill 1610, Paul Wilson Pouliot is an alleged 15th generation Native American (?) and represented the Pennacook Abenaki alleged and re-invented tribe during the public hearing. He said the meeting lasted 45 minutes longer than expected and there was barely enough room to stand since the room was packed full. Although some people didn't get to speak, he believes it was a successful stride in the right direction in getting the commission established of which he is an Advisor.
"It was a good hearing and a good interplay of thoughts and ideas," Pouliot said. "There was only one person in opposition (Bullsh**, that one person in opposition to HB 1610 was the only one allowed to speak to the Committee!, secondly two Politicians signed in opposition to the Bill and then emmediately left the Committee Room), but overall I think all the questions asked by the representatives were fielded and answered properly."
Not since colonial times has there been such an effort to establish a governmental relationship with Native Americans residing in New Hampshire. There are only nine states nationwide, including New Hampshire, that do not have some form of an established Native American commission, with Rhode Island being the only other New England state that doesn't have one.
"We hope this goes forward," Pouliot said. "Some people are skeptical of opening up casinos and whatnot, but that's completely off the table. That's not on the agenda; it's not going to happen. This commission is strictly to help those social needs that could help and benefit the state."
Pouliot said the 2000 census was a wake-up call to the fact that the state has at least 10,000 people who identify themselves racially as Native Americans (that does not mean those person's are actually bonefide nor legitimately "Abenaki" or "Native American"), with 3,000 of them identifying themselves as full-blooded.
"The census might be an eye-opener for us to see where the population rates are going," Pouliot said. (IF I falsely state on the Census Record, that I am of a particular specific ethnic classification, I am sure, that "particular specific population" would increase too in New Hampshire!)
He said that the 2010 census is expected to document an even greater number.
"This is about the residents. The commission isn't to represent any particular group," Pouliot said. "It's there to represent the citizens of Incorporate "groups" . Its not about what alleged tribe you're from."
For the first time in New Hampshire history, if the Native American Affairs commission is created, it will give these New Hampshire residents a representative voice as a minority population. The commission will also represent the increasingly diverse population of Native Americans from tribes across the country that have or are moving into the state. Including the one's NOT Recognized by the Federal Government, but who merely "incorporated under-the-laws-of-Vermont and/or New Hamspshire.
"Quite happy with it moving forward. The state wants it, it's not a political battle," Pouliot said. "I think it's a pretty positive thing for us as well as the state."
Assuming the commission goes forward, Pouliot said the community will need to provide 15 names to serve on the commission to the governor within 60 days. I suspect that His name will assuredly be on "that LIST" as well as Peter Newell's and Sherry Gould's, etc.
"We would like to see the more professional group as possible," he said. "We're looking for someone who can be representative of our Incorporate community."
Proponents of the bill note this proposed commission will not be funded by any state revenue. It is anticipated that the greater Indian community will be supporting the commission with their own volunteers and through donations and grants.
The next step right now is waiting to see if the commission is formed, something Pouliot said he is optimistic about.
"All in all, with politics being politics, you never know which way the wind will blow," he said. "This effort has been going on for years and I was pleasantly surprised to see the push from representatives working for this." Of Course, the N.H. Rep's are pushing this HB 1610....it will bring in Title 7 monies and ICWA monies into the State's, and thereby "save" these Politicians from having to take a pay cut or job-losses, plus it's a "feel-good" endeavor. To hell with genealogically, historically, and socially PROVIDING and SHOWING of the evidence that these "groups" are "Abenaki" or "Native American" legitmately-speaking.
Marking the occasion, there was a Native American cultural presentation at St. Paul's Episcopal Church on Centre Street in Concord, where there were presentations of singing, drumming, flute playing and the screening of a documentary film before and after the hearing. Yes, the "Abenaki" Circus has 'jumped' the Kwenitegw or what is commonly called the Connecticut River and crossed the NH/MA Border.

So, 15th Generation Native American? hmmmm? Let's take a closer documentarily look at Paul Wilson Pouliot's genealogical ancestry as well.....

That's 32.768 ancestors.....

IF on the off chance Paul Wilson Pouliot has a Native Ancestor 15 generations from himself, that would make his ignorance of 32 thousand, 7 hundred and 68 ancestors pretty insulted.....

Now let's do this equation in reverse.....

IF a mosquito bit that alleged Native Ancestor of Paul Pouliot way-back-way-when (15 generations back), how much Native American blood does anyone stupidly think Paul Wilson Pouliot has in his body in his lifetime today?!

NONE

Average Lifespan of a Mosquito:

“Between predators and extreme weather events such as drought and harsh rains, most mosquitoes live for an average of about two weeks in their adult form. If they manage to escape predators, females from some mosquito species live to about two to three months of age.”

Let's SHOW and PROVIDE the genealogical documentation regarding both Howard Franklin Knight Jr. and Paul Wilson Pouliot......

THATS NEXT....

Recent Maine Refounders/Paint Maine Red "Ning" Discussion by Karen Mica a.k.a. Karen Majka and Howard Franklin Knight Jr:

 

 

 

 

 

Reply by Karen Mica (nee: Bordreau)Lemoine - Majka 1 day ago

I`ll make the attempt to explain a little bit about how everyone got shifted around, ending up in different places and often losing track of where they started out from. It is not that anyone ever "slit off" they were simply forced to move.
And maybe this will help explain to, how we ended up in this silly "battle of the bands" going on in Vermont now, and that these bands who for the most part have no clue where we came from, who we are, or even what our real history is...yet scream over and over again that they are US!
"As with other Abenaki`s the name "Pennacook" did not refer to a unified tribe, but to a collection of semi-outonomous bands that lived around or frequented several villages, including that of Cowas.
And even though most bands had dispersed into safer and more hospitable locations in Canada and individual families scattered throughout most of New England, the backbone of Abenaki culture has always survived, no matter where it finds itself residing today.
In the eastern section , in the valley of the Saco River, were the Pequakets around Conway and Fryeburg, and south of them the Ossipees. Again the word Coas is combined with the word for a lake, nipi and this tribe was called Coos-nipi , dwellers on the pine tree lake.
We know, and have known, that the names Cowasuck, Coo`s, Koasek and many other versions of this word do not identify a unique "people" but simply denote a place, or places where white pine trees grew and that many different tribal peoples frequented these places.
They were not the exclusive or specific domain of any one tribe or band.
They simply testify to certain locations that Native peoples have resided at, during, various times in history. [me...and since we know this to the case, any of those modern Vt "groups" claiming to be "sprung up" from the sacred ground in VT,simply because it is called Coo`s but with no history or no knowledge of how they got there, are simply to stupid to even understand their own fraudulant claims]
"Northern New Hampshire and Vermont were thinly settled, but some clearing for agriculture did take place.
The Coo`s Inter-vales in the upper Connecticut valley may be cited as an example.
The first settlers found them nearly clear, as the consequence of intermittent cultivation. Three or four separate clearings took place within historical times, namely, about 1628 by the Mahicans from the Hudson valley, possibility again mid century by the Pennacooks, in 1704 by an unidentified band, and after 1725 by the Pequakes.
The Indian name of the Inter vales is striking testimony of it`s history- koasuk the place of the "little white pines" (Laurent 1884;Masta 1932). also... Along the Great Oxbow of the upper Connecticut River, are the Coo`s Inter vales the meadows famous in history, the Abenaki name for this area [not for the people] is Kowasek place of "white pines" which gives the ecologists a clue that though white pine is a sub-climax species it was dominant here centuries ago. (Thompson 1842:33)
And also through the years, the wind-blown seeds of white pine reclaimed the fields, yielding names like Cowasesick— place of small pines —in Sheepscot Maine.
In fact Canadian historic records tell us that;...
"The Kenibequis (now the Abenaki) occupied part of the States of Maine, [the western portions of Nova Scotia] Vermont and New Hampshire, the States of Massachusetts and Connecticut and all the Southern valley of the St. Lawrence from the River Chaudiere to the Iroquois territory, and even hunted on the littoral of the North Shore of the St. Lawrence and their territory covered around 55,000 square English miles.
The Montagnais were part of the Abenaki family and their hunting grounds were the mountainous parts of New Hampshire and Vermont and the eastern townships of Quebec . Their territory occupied another 20,000 square English miles. (The census of Canada.)
Cowas was a pivotal region, halfway between Canada and the Atlantic coast and the junction of several major Indian trails, and was an obvious stopping place during migrations up the Connecticut.
From there they could ascend the Well`s River and cross the Green Mountains to the Champlain Valley. Mahican refugees probably spent time at Cowas as did Pennacooks and Sokokis... and whatever it`s original cultural composition may have been, after 1675 Cowas was a refugee village for many various tribes... the soldiers had gone nine days journey into the Wilderness when they surprised a party of Indians about 20 miles south of Cowas, and killed eight of them.
News of the attack alarmed the community at Cowas and according to Samuel Pennhallow, "they immediately forsook their fort and corn at "Cowasuck" and never returned to this day that we could hear of, to renew their settlement in that place". ( it is also known that the Nipmuck tribe at one time had extended hunting rights throughout several areas of Vermont and New Hampshire, as clearly stated in the Census of Canada records)
The Abenakis of St. Francois etc, are according to Professor Prince (1902) the direct descendants (of course with some admixture of French and other blood ) of the majority of the savages who escaped from the great battle of the Kennebec in Maine, where the English commander Bradford, overthrew their tribe on December 2, 1679. Many of the survivor's fled to Canada settling at St. Francois near Pierreville Quebec in 1680.
The Penobscot Indians today are the "descendants" of those early Abenakis. (Sessional papers By Ontario. Legislative Assembly)
It is also known that the Anasagunticooks, who joined with the Wowenok in 1690, were the earliest that the french drew off to St. Francois in Canada.
And we see that;
About 1690 the Abenakis appear on the shores of Lake Champlain having been driven from Maine, by the English around 1680, the Governor of Canada gave them the country which extends from the River Chaudiere on the St. Laurent to the River Richelieu and Lake Champlain. This was most likely because they could act as a "buffer" between the French and the Iroquois and the English [ this is all the land area that encompasses Vermont, New Hampshire ( being fought over now!) and extends up into Canada including the Abenaki mission areas]
Fort St. Theresa ( Isle Aux Noix ) was abandoned in 1690 it is about this time that the Abenaki Indians appear on the Missiquoi River, on the Winoski and on Otter Creek having been driven from Maine by the English in 1680.
A portion of this tribe ( Abenakis ) finally settled in the Coos country on the upper waters of the Connecticut.
Squando. An Abnaki sachem of the Sokoki, known generally as the "Sagamore of Saco" He was credited with seeing visions and was called by Mather "a strange, enthusiastical sagamore." His wife and child had been insulted by the English, and he took part in the war of 1675-76 and in the burning of Saco. He signed the treaty of Cocheco.
Kancamagus became a Sagamore at the Androscroggins river(Anasagunticoo ks) and bravely fought the English with Squanto and the Sacos in 1675-1678.
Kancamagus became a chief in 1685. He tried to be friends with the English, but he was abused and mistreated. Kancamagus united the Pennacooks, Ossipees, Pequakets, Sacos, Anasagunticooks, and others to oppose the English settlers in 1689.
Kancamagus finally led the Pennacooks in their last uprising against the white settlers. Kancamagus planned and executed the attack on Dover, N.H. [Cocheco Massacre] in 1686. Both sides suffered heavy casualties and the Pennacooks were almost exterminated.
The Pennacooks attacked a group of homes along the Cocheco River killing twenty-three and capturing twenty-nine inhabitants. They also killed Waldron, Sr. because of his trickery earlier. He was defeated and disheartened as he lead his people in retreat to the Abenaki village in St. Frances, Quebec."
And it is also a fact that during the wars the english forbid any Abenaki to inhabit the areas around the Coos`s under penalty of bounty, they had put on their heads!
Some Abenaki did remain hidden in the area and some later returned , but the majority of the Abenaki not dispersed to the missions, remained in small family bands, traveling through out most of New England.
These persons and "groups" from these alleged and re-invented "Abenakis" will point to the 1600's Historical Abenaki Record's and these "groups" will alleged and imply that these Historical Record documents apply to them. These Historical Abenaki documentations very likely DO NOT pertain to these person's ancestors or to their "groups" Inc.

READ THIS LINK (Lower Section regarding response to Myth of the Modern Vermont Abenaki) http://www.nedoba.org/topic_truth2.html

LINK: http://www.cowasuckabenaki.com/Myth_of_Modern_Vermont_Abenaki.html

Reply by Paul Bunnell 1 day ago

Karen Majka,
Great piece of history and information for all to learn.
Paul Bunnell

Reply by Howard F Knight Jr Ret'd Chief 1 day ago

Kwai Kwai Karen Mica,
The remnant peoples at Lower Coos who initially hid there in the area, then these are the Lower Coos ancestors that I descend from as we previously discussed.. I only wish that they could be traced further back, but at least we know this much. At least I also know my Missisquoi as well and the lineage of who they were. They too are tied back to Maine as well, not just the Missisquoi and Northeaster New York border area as the records that I have show. It's too bad that I couldn't get them connected as well. That would be fantastic. Thanks for the History lesson.
Respectfully Yours,
Howard Franklin Knight Jr.

Reply by Howard F Knight Jr Ret'd Chief 1 day ago

Kwai Kwai Again, Karen Mica,
After I went off line, it hit me about one other thing that bothers me about the NH & the Vt Recognition process, and I still can not figure it out, here is our tribe, the old historical Vt and NH Tribe from Lower Coos in the Upper Connecticut River Valley; our line of Chiefs go back for several generations, also our present Tribal Chief is the 4th in a row since the 1920's at least, to wear the ancient Sash of the Chief of Chiefs of the Koasek-Cowasuck People, and the various so-called "Coos" groups, and their so-called chiefs, to include that at "Laurentian Iroquois: who forged my name to his Paul Wilson Pouliot application and ended up with his own group as a so-called "Coos" chief, and who now calls Alton, NH his home also refuses to respect, honor or anything or anybody else except himself, How can we deal with these groups that ARE NOT historical in Vermont or in New Hampshire. Can anyone figure out how we can let the Abenak and non-Abenaki people how we can do that and prevent them from corrupting the recognition process?
Also, What bothers me especially and it galls the hell our of me that here you do all the research, collate it and finally post it to our Tribal website, and that so-called Coos Chief Paul Pouliot, who claims to be a 15 Generation Abenaki but he is not, and never has been, without giving you or our Tribe any credit or acknowledgment,, copies your work and research that you did for our tribal website and posts it on his website and has the audacity to call it is own. What I would like to know, is that legal that he did and can he get away with it? If so, how? As I said, that thief, as I believe he is, does as he wants and gets away with it? I hope that those who are Abenaki who read this, as well as those who are not, are able to come up with a logical answer to how these "snakes in the woodpile" can be stopped from their frauds, lies, thievery and the other crimes that they have committed against those of us who are the True Abenaki in Vermont and New Hampshire since the two States are clearly refusing to listen to us due to the dirty politics and lies by these so-called Abenaki groups. As I see the situation at this moment, Vermont clearly seems to be hell bent on recognizing all of these "Plastic Indians" who can not prove by Genealogy that they are Abenaki.. There must be a logical answer some where to end this charade of lies and mis-truths by these delusional, greedy, power-mad people who can care less about the Abenaki People. Somebody MUST know how they can be stopped from their dishonorable deeds, conduct, under-handed, dirty and low-blow, nasty actions.
I had to vent here since we do not have a Tribal Forum that is usable and safe to say what needs to be said.. I hope that you and everyone will forgive me for doing so, but what I said, it had to be said so that the people know what is going on.
Respectfully Yours,
Howard Franklin Knight Jr.

Reply by Howard F Knight Jr Ret'd Chief 7 hours ago

Kwai Kwai Peter Redman,
It is good to hear from you, and I Thank You very much for your offer to help set up a separate forum here. If it were okay to do so, I might try but I would want to see if Jon Yellowbear would wish to do so 1st, before going ahead and doing so. Also, I am not sure exactly as to what heading Title for this forum would come under, since this is primarily about those of us who are of Abenaki Nation connection and lineages. I would want to ask Jon Yellowbear as to what he was thinking, even for a Forum title for this string. Anyway, when it comes to anything to do with computers? I am a computer dummy of the first order, meaning I am dumber then a box of rocks when it comes to anything involving computers, and I am the 1st to admit it. I may be dumb bit I am not stupid in leaving alone what I do not know or understand, like computers and the various things that can be done with the, Some things you can not teach an old dog any new tricks, and it is applicable in this case.
I am glad that this discussion has been of interest to you, as I am sure that the others who are here also (Karen Mica and Paul Bunnell) feel the same way. The whole thing is that we had information that we were who we are from the Coos Chief that preceded me as the Chief of this Tribe, and we decided to follow up on the information and we have proved all of what we have stated here plus a whole lot more and which proves that out Tribe are who we say they are.
The so-called Vermont Alliance" groups (4 of them) plus the one in that is headquartered in Alton, NH, whose Chief thinks that He is the" Chief of Chiefs", they are not what they claim to be and NEVER can be because we can allegedly prove that we are the missing (?) Abenaki Tribe, and that fact IS confirmed by allegedly Genealogy. Therefore, as far as we are concerned, if Vermont wants to recognize the so-called "Alliance" so-called Indiands as their "plastic puppets, they do so at great risk to the name and statue of the State of vermont. They will be the laughing stock of the Unoted States.
The way I see it with the facts and proof that we allegedly have, which we will allegedly reveal at the proper time, in the proper place and to the proper authorities (exactly what Karen Majka-Mica said to me on Facebook.com....must be she is Howard Knight Jr.'s PUPPET), those who wish they were Indians might as well begin folding up their tents and drop off the field, as their days at playing Indian are finished. For a long time now, the fighting about who is who and who are the True Abenaki Peoples has been raging in Vermont but now? It is finished. The State of Vermont either makes total fools of themselves or they have no choice but to recognize us, because we ARE allegedly the True "HISTORICAL" Abenaki peoples in Vermont. What more can I say? It is because of these games that have been played by the various groups and the State of Vermont for so long that have had me so upset and frustrated as well.
I do hope that all of this is interesting to you and everyone else who have been following this string here on this forum. I am sure that over time, much more will be said but for me, I have pretty much had my say. I will say this, it sure was nice to vent the past few days, and I may do so again, It will all depend upon what the State of Vermont decides to do in regards to the Abenaki Recognition Bill in Vermont. I have a feeling that there is going to be an awful ruckus when the so-called "Alliance" finally realizes that they have no support nor a leg to stand on in this matter, once it becomes quite public throughout the entire Abenaki Nation as well as to the Wobanaki Confederacy. As it is said,, that is how the cookie crumbles and the crumbs drop.. What more can I say? NADA! Zilch! Fini".
Do have a great week and Peace from my lodge to Yours. Adio !
Respectfully Yours,
Howard Franklin Knight Jr.

Reply by Howard F Knight Jr Ret'd Chief 4 hours ago

Kwai Kwai Again Peter,
There is a place in New Brunswick where you can research the Maliseet family lineages that they have on file, but I do not know the place or the city that the Maliseet Research Center in in. If I knew it or had it noted in my stuff, I would gladly let you have it right now. One of my lineages goes back to to a remote Maliseet village in the back country of New Brunswick, on teh SW side of Mt Elwees just off the Marimachi river.
What I have on my Maliseet line was recorded in a family diary that my mother had, but the original Indian name I do not have and it was never written down anywhere. Therefore, I guess i will never know that specific family name. All I know about the place that it is several days ride on horseback over old narrow mountain trails to the village where as recently as 50-60 years ago, they were living much like their ancestors did over 400 years ago. Any modern items at the time were packed in on horse back or by mule train over the old mountain trails. more then likely, they still are today from what little that I can glean from various people I have talked to over time.
I am sorry that I can not be of more help to you, Peter. I have told you what little I know, and I do hope that it will help you. If you can locate that Center that contains the Maliseet records, maybe you will be able to find out more then you know now. It is definitely a major chore trying to find, locate and retrieve Native American records as you try to go back decades, even centuries, in large part because many places tried to either hide or destroy the records of native American/First nations People Everyone of us who have done the research for such records have faced the same obstacles. Just so that you know. Occasionally, you do get a lucky break.
Just keep checking from time to time, and maybe Paul Bunnell, our Tribal Genealogist will be able to give you the information for the Maliseet Research Center in New Brunswick.
The next time that I talk to him, if he has not been here to check already and read what had been posted, I will try to remember to ask him if he might know where it is and the exact name of it. It is the least that I can do to try to help you.
Well, that is it for now. You take care of yourself, be well, stay well and do by all means, treat yourself well. Until later. Akwanna and Adio.
Respectfully Yours,
Howard Franklin Kinght Jr.

This information came from: LINK: http://paintmainered.ning.com/forum/topics/independent-conservitive?id=2731571%3ATopic%3A24321&page=2#comments

MY RESPONSE: These people and "Group's" are so full of Sh** it is just plain laughable. Howard Franklin Knight Jr. "retired" so many times "historically" it is even more laughable. This man has been documentarily proven to be a DECEIVER and DISTORTIONIST in a El Dorado County CA Federal Court of Law and an Orleans County Vermont!
Karen Jean (nee: Bordreau who married to Edward Joseph Lemoine and also Francois Charles Majka, having two sons Peter John Lamoine and Travis Aaron Majka) "Mica" is another POP-UP "Abenaki". Karen Mica or Karen Jean Majka allied with Nancy Lee nee: Millette-Cruger-Lyons-Doucet "as a genealogist" when Nancy Lee Millette-Cruger-Lyons was leading that alleged Koasek "group" with Co-Chief Brian Chenevert.

Liars and thieves know no shame or guilt in what they do. They will now attempt to pick up what does not belong to them. The "identity of the Abenaki People".

So, we NEED to look at and examine Karen Jean nee: Bordreau's genealogical history?
Perhaps we NEED to look at and examine Howard Franklin Knight Jr.'s genealogical history? Factually, documentarily and truthfully, let's genealogically SHOW and PROVIDE the documentation as these two allege that they can and allegedly will reveal at the proper time, in the proper place and to the proper authorities.

Well, there is no time like the present to SHOW and PROVIDE the genealogies!

Connie Brow, daughter of Rita Florabelle nee: St. Francis - Leon E. Brow and The Traditional Abenaki of Mazipskwik and Related Bands regarding a Child Custody Case/Adoption i.e. ICWA Indian Child Welfare Act:

Native American Rights Fund, A Practical Guide to the Indian Child Welfare Act, NewYork Cases (Cite as: 173 Misc.2d 851, 662 N.Y.S.2d 366)

Family Court, New York County, New York.

In the Matter of the ADOPTION OF CHRISTOPHER.# [FN1]
#FN1. Names have been changed to protect the confidentiality of the parties.
July 16, 1997.**366 *852 Rosin & Reiniger, New York City (Douglas Reiniger, of counsel), for adoptive parents. Robert Rothman, New York City, for putative father.
GLORIA SOSA-LINTNER, Justice. On the very eve of the date scheduled for the finalization of this adoption, and more **367 than a month after a full evidentiary hearing regarding the best interests of the child, the Court received notice from Court-appointed counsel for the putative father that the putative father was a member of the Native American Indian Traditional Abenaki of Mazipskwik and that the child was therefore also eligible for membership. This information was provided to the putative father's attorney by the putative father's mother, who claims to be the chairperson of the "tribe." that would be Connie Brow who was daughter to Rita Florabelle nee: St. Francis and Leon E. Brow Counsel sought a delay of the finalization to determine the applicability of the Indian Child Welfare Act of 1978 (hereinafter "ICWA") to the facts at hand. 25 U.S.C. § 1901, et seq. The Court granted a minimal delay, much to the distress of the prospective adoptive parents and presumably, the child, to investigate the validity of the grandmother's claim. After such investigation, the Court found that the Indian Child Welfare Act of 1978, 25 U.S.C. § 1901, et seq., did not apply and proceeded to finalization. This written decision elaborating on the Court's ruling now follows.
PROCEDURAL HISTORY
The application for the adoption of the subject child Christopher, d.o.b. 4-6-1991, was filed on July 17, 1996. The Petitioners are the child's maternal grandfather and step - grandmother. On December 10, 1996 the Court granted the Petitioners' Ex-Parte application for a ruling that the putative *853 biological father, who was incarcerated, was entitled to notice of the proceedings only and that his consent was not required.
Domestic Relations Law § 111 and § 111-a. After notice pursuant to D.R.L. § 111-a was effectuated, the Court was contacted by both the putative father and the putative paternal grandmother, who each requested that counsel be assigned for the putative father. Robert Rothman, Esq., an experienced adoption attorney, was thereafter assigned to represent the putative father. In the interim, the Court held an abandonment hearing regarding the biological mother and entered a finding of abandonment against her on February 26, 1997. Although personally served, the biological mother neither appeared at any stage of the hearing nor contacted the Court for the assignment of counsel. [FN2] FN2. On June 6, 1997, more than three months after her trial date, the biological mother appeared in the waiting area outside the courtroom seeking to vacate the orders. The Court declined to entertain her oral request since she could not articulate any good cause for her failure to appear when properly served and did not offer a meritorious defense. C.P.L.R. § 5015. She was provided with a list of pro-bono legal organizations to assist her in making a formal application if she so chose, but additional motions have not been made to date. On March 24, 1997 counsel for the putative father filed a motion to vacate the Court's December 10, 1996 ruling that the putative father's consent to the adoption was not required. That motion was denied on June 5, 1997 in a written decision provided to the parties and counsel. The Court then arranged a telephone conference on June 6, 1997 to afford the putative father, who is incarcerated in a federal correctional institution out-of-state, the opportunity to offer information relevant to the best interests of the child. D.R.L. § 111- a(3). At that hearing, the putative father was unable to offer any evidence that the adoption of the child by the Petitioners was not in the child's best interest. He failed to take responsibility for the illegal activities resulting in his current incarceration and did
not appreciate the dangers the child was exposed to as an infant in his care [FN3] . As an alternative to the adoption, he suggested that the Petitioners continue to care for the child until his anticipated release date from prison of March 16, 2002 FN3. The child was three months old when the biological mother and the putative father were arrested on drug charges stemming from the ongoing use and sale of illegal substances from their apartment. *854 At the conclusion of the telephone hearing, the Court made a determination that adoption by the Petitioners was in the child's best interests. The finalization of the adoption was scheduled for 9:15 a.m. on July 8, 1997. At approximately 3:00 p.m. on July 7, 1997 the Court was informed by the putative paternal grandmother Connie Brow that the child was American Indian. **368 THE INDIAN CHILD WELFARE ACT OF 1978 The Indian Child Welfare Act of 1978 established national regulation of Native American adoptions in an effort to prevent large numbers of Indian children from being adopted by non-Indians and to further the cultural integrity of the Native American tribes. 25 U.S.C. § 1901, 1902. The Act, inter alia, confers exclusive jurisdiction to an Indian tribal court over any proceeding involving a child domiciled within the reservation, requires the transfer of any matter pending in State Court to a tribal court if the tribal court so requests, requires notification to the tribe as well as the parent prior to the commencement of any proceeding and requires the exploration of Native American adoptive parents. See, 25 U.S.C. § 1911, 1912 et seq. The Act also mandates proof beyond a reasonable doubt for any termination of parental rights. 25 U.S.C. § 1912(f). After due consideration, however, the Court has determined that ICWA does not apply to the case at bar. The Traditional Abenaki of Mazipskwik are not recognized by the Bureau of Indian Affairs as a federal Indian Tribe. (See, the list of federally recognized tribes published at 53 Fed.Reg. 52829, et seq.). [FN4] Since the Abenaki of Mazipskwik are not a federally recognized Tribe, the subject child of this adoption does not qualify as an Indian Child as defined by the Indian Child Welfare Act of 1978. 25 U.S.C. § 1903(3), (4), (5) & (8). At best, the Abenaki of Mazipskwik constitute an "Indian Group," but their status as an Indian Group does not have the same legal significance as that of an Indian Tribe. Abenaki Nation of Mississquoi, Abenaki Tribal Council, et al. v. Hughes, 805 F.Supp. 234 (D.C.Vt.1992), aff'd 2nd Cir., 990 F.2d 729. FN4. A recent Public Notice from the Department of the Interior dated May 17, 1996 confirms that the Abenaki Nation of Mississquoi and the Abenaki Family Alliance, two related bands, are not Federally recognized Tribes. 61 Fed.Reg. 24950. Moreover, ICWA does not apply to children born out-of-wedlock to a non-Indian mother until and unless the putative Indian father acknowledges and establishes paternity. Matter of the Adoption of a Child of Indian Heritage, 543 A.2d 925, 111 N.J. 155 (1988); Matter of the Appeal in Maricopa County Juvenile *855 Action No. A-25525, 136 Ariz. 528, 667 P.2d 228 (Ariz.App.1983). In this case, the Court made a specific finding that the putative father's consent to the proposed adoption was not necessary because he was never declared the legal father of the child and never made efforts to assert paternity or establish a parental relationship with the child. See, this Court's prior order dated June 5, 1997; Domestic Relations Law § 111(1)(d) and § 111-a. Consequently, this Court is not bound by ICWA requirements and properly exercised jurisdiction over the matter according to New York law. Nonetheless, the Court also finds that the essence and spirit of the ICWA requirements were largely fulfilled, albeit unwittingly. The putative father and the putative paternal grandmother have had notice of these proceedings since at least December, 1996. Because the putative grandmother Connie Brow is chairperson of her "tribe," the actual notice to her substantially fulfills the requirement that the "child's tribe" be notified in addition to the Indian parent. 25 U.S.C. § 1912(a). Despite the notification, however, the putative grandmother never asked to intervene, to have the matter transferred to a tribal court or to be considered a custodian or adoptive parent for the child. She also never mentioned the child's alleged heritage until the eve of finalization, over six months after notification and after all other attempts to block the adoption failed. In the absence of a request or petition from the "tribe", jurisdiction was properly exercised by the State Court. 25 U.S.C. § 1911(b). In addition, the notice provisions contained in 25 U.S.C. § 1912(a) and the jurisdiction constraints contained in 25 U.S.C. § 1911 only apply to cases where the Court "knows or has reason to know" that an Indian child is involved. 25 U.S.C. § 1912(a). In this case, the putative father was assigned counsel, made motions and participated in a dispositional hearing to establish the best interests of the child.
At no point during the **369 extensive proceedings did he ever mention that he was a member of a Native American Indian Tribe, even though the petition for adoption specifically alleged that the child was not a Native American, nor did the Court have any independent reason to suspect that ICWA might apply to the case.
Given the father's willful failure to notify the Court of his Indian heritage, the interests of justice will not permit this Court to disregard the voluminous evidence already received in support of the proposed adoption based simply on an informal notification by the putative grandmother, who is not even a party to the proceedings. The subject child of the proceeding *856 has never lived on a reservation, has had no exposure to his alleged Native American heritage, and until July 7, 1997 was not even aware that he might be Native American at all. In addition, neither the putative grandmother nor the "tribe" made any earlier efforts to provide for the child even though the putative Indian father has been incarcerated since the child was three months old. Given the circumstances, the Court finds that good cause to deny the transfer would have existed even if ICWA had applied. 25 U.S.C. § 1911(b); Matter of T.S., 801 P.2d 77, 245 Mont. 242 (1990), cert. denied King Island Native Community v. Montana Dept. of Family Services, 500 U.S. 917, 111 S.Ct. 2013, 114 L.Ed.2d 100 (1991); People in the Interest of J.J., 454 N.W.2d 317 (S.D.1990); People in the Interest of A.T.W.S., 899 P.2d 223 (Colo.App.1994), rehearing denied, cert. denied. Based on the foregoing, the Court finds that ICWA does not apply to the proposed adoption and the petition for the adoption is granted. 173 Misc.2d 851, 662 N.Y.S.2d 366, 1997 N.Y. Slip Op. 97465
Apparently, the "Traditional Abenaki of Mazipskwik and Related Bands, Inc." led by "Chairperson" Connie Brow (1st cousin to the late - deceased "Grand""Chief" Homer Walter St. Francis' daughter April Ann nee: St. Francis-Rushlow-Merrill) did not know about the Court decisions regarding Sherrie Ann DeVee - Jinks - Labatt Child Custody Case out in Eldorado County, California in the summer, fall and winter of 1992.
That "situation" out in Eldorado County, California will documentarily be discussed on this blog at a later time.....
ICWA (Indian Child Welfare Act) is meant for Federally Recognized Indian Families and their Children!....Not for Incorporated "groups" of alleged and re-invented self-identifying "Abenakis"!

Thomas George Delaney's Descendant's regarding Michael Arthur Delaney and Charles "Megeso" Lawrence Delaney Jr:

Descendants of Thomas George Delaney

Generation No. 1
1. THOMAS GEORGE3 DELANEY (THOMAS D.2, MARTIN1) was born 04 Jan 1850 in St. Johns, Quebec, Canada, and died 20 Jun 1916 in Swanton, Franklin County, Vermont. He married MARIAH PERREAULT DIT PARROTT 1871 in South Hero, Grand Isle County, Vermont, daughter of JOSEPH PARROTT and MARGUERITE LAVIOLETTE. She was born 10 Aug 1854 in St. Mary's Church and St. Joseph's Church, Burlington, Chittenden County, Vermont, and died 22 Apr 1927 in Swanton, Franklin County, Vermont.

More About THOMAS DELANEY and MARIAH PARROTT:
Marriage: 1871, South Hero, Grand Isle County, Vermont

Children of THOMAS DELANEY and MARIAH PARROTT are:
i. GEORGE4 DELANEY, b. 17 Feb 1871.
ii. MARIE DELANEY, b. 31 Mar 1873.
iii. JOSEPH DELANEY, b. 1874.
iv. MARIAH DELANEY, b. 09 Nov 1875.
v. THOMAS DELANEY, b. 1876.
vi. BELLE DELANEY, b. 14 Nov 1876.
2. vii. CHARLES LAWRENCE DELANEY, b. 17 Mar 1878, Swanton, Franklin County, Vermont; d. 20 Jul 1956, Burlington, Chittenden County, Vermont.
3. viii. EDWARD FRANCIS DELANEY, b. 20 Mar 1896, Swanton, Franklin County, Vermont.

Generation No. 2
2. CHARLES LAWRENCE4 DELANEY (THOMAS GEORGE3, THOMAS D.2, MARTIN1) was born 17 Mar 1878 in Swanton, Franklin County, Vermont, and died 20 Jul 1956 in Burlington, Chittenden County, Vermont. He married (1) CARRIE FORTIER 21 Nov 1899 in Swanton, Franklin County, Vermont, daughter of JOSEPH FORTIER and ADELINE TATRO. She was born 04 Feb 1880 in Swanton, Franklin County, Vermont, and died 22 Aug 1905 in Swanton, Franklin County, Vermont. He married (2) DOROTHY MODESTA L'ECUYER 02 Dec 1911 in Swanton, Franklin County, Vermont, daughter of LAURENT L'ECUYER and ADELINE BENOIT. She was born 23 Oct 1888 in Enosburg Falls, Franklin County, Vermont, and died 11 Nov 1949 in St. Johnsbury, Caledonia County, Vermont.

More About CHARLES DELANEY and CARRIE FORTIER:
Marriage: 21 Nov 1899, Swanton, Franklin County, Vermont

More About CHARLES DELANEY and DOROTHY L'ECUYER:
Marriage: 02 Dec 1911, Swanton, Franklin County, Vermont

Children of CHARLES DELANEY and CARRIE FORTIER are:
4. i. ROBERT CHARLES5 DELANEY, b. 17 Oct 1900, Swanton, Franklin County, Vermont; d. 17 Oct 1900, Barre, Washington County, Vermont.
ii. MAY BELLE DELANEY, b. 09 May 1902, Swanton, Franklin County, Vermont; d. 05 Jul 1982, Swanton, Franklin County, Vermont; m. ARTHUR H. RAINE, 22 Oct 1919, Swanton, Franklin County, Vermont; b. 30 Dec 1894, Highgate, Franklin County, Vermont; d. 11 Dec 1979, Swanton, Franklin County, Vermont.

More About ARTHUR RAINE and MAY DELANEY:
Marriage: 22 Oct 1919, Swanton, Franklin County, Vermont

Children of CHARLES DELANEY and DOROTHY L'ECUYER are:
iii. BERNADETTE DOROTHY5 DELANEY, b. 12 Aug 1913, Swanton, Franklin County, Vermont.
iv. KATHLEEN MARIE DELANEY, b. 30 Jul 1917, Swanton, Franklin County, Vermont.
v. GEORGE CHARLES DELANEY, b. 13 Oct 1918, Swanton, Franklin County, Vermont.
vi. VERONICA BELLE DELANEY, b. 12 Jun 1920, Swanton, Franklin County, Vermont; d. 16 Mar 2007, Burlington, Chittenden County, Vermont; m. STEPHEN SUMNER.
5. vii. CHARLES LAWRENCE DELANEY, b. 14 Nov 1923, Swanton, Franklin County, Vermont; d. 22 Sep 1997, Burlington, Chittenden County, Vermont.
viii. CONSTANCE MARY DELANEY, b. 11 May 1929, Swanton, Franklin County, Vermont; d. 11 Oct 1997, Burlington, Chittenden County, Vermont.

3. EDWARD FRANCIS4 DELANEY (THOMAS GEORGE3, THOMAS D.2, MARTIN1) was born 20 Mar 1896 in Swanton, Franklin County, Vermont. He married MILDRED DWYER 1915. She was born 10 Sep 1897 in St. Albans, Franklin County, Vermont, and died 18 Nov 1973 in Gardena, California.

More About EDWARD DELANEY and MILDRED DWYER:

Marriage: 1915
Child of EDWARD DELANEY and MILDRED DWYER is:
i. CARLTON EDWARD5 DELANEY, b. 08 Jun 1916, St. Albans, Franklin County, Vermont; d. 06 Jan 1983, Huntington Beach, California; m. MARTHA EMILY LEONA STOWELL, 06 May 1939, Los Angeles, Los Angeles County, New York; b. 31 May 1918, Vestal, New York.

More About CARLTON DELANEY and MARTHA STOWELL:
Marriage: 06 May 1939, Los Angeles, Los Angeles County, New York

Generation No. 3
4. ROBERT CHARLES5 DELANEY (CHARLES LAWRENCE4, THOMAS GEORGE3, THOMAS D.2, MARTIN1) was born 17 Oct 1900 in Swanton, Franklin County, Vermont, and died 17 Oct 1900 in Barre, Washington County, Vermont. He married MARY LUCILLE LITNO 02 Oct 1924 in Swanton, Franklin County, Vermont. She was born 16 Nov 1905 in Swanton, Franklin County, Vermont, and died 02 Dec 1971 in Burlington, Chittenden County, Vermont.

More About ROBERT DELANEY and MARY LITNO:
Marriage: 02 Oct 1924, Swanton, Franklin County, Vermont
Children of ROBERT DELANEY and MARY LITNO are:
6. i. MICHAEL ARTHUR6 DELANEY, b. 23 May 1947, Barre, Washington County, Vermont; d. 02 Jan 2007, Swanton, Franklin County, Vermont.
ii. ROBERT CHARLES DELANEY, b. 11 Apr 1928, Swanton, Franklin County, Vermont; d. 26 May 1989, Burlington, Chittenden County, Vermont; m. ELDORA.
iii. MARY LUCILLE LOUISE DELANEY, b. 06 Jun 1931, Swanton, Franklin County, Vermont; m. ALBERT VASSEUR.

5. CHARLES LAWRENCE5 DELANEY (CHARLES LAWRENCE4, THOMAS GEORGE3, THOMAS D.2, MARTIN1) was born 14 Nov 1923 in Swanton, Franklin County, Vermont, and died 22 Sep 1997 in Burlington, Chittenden County, Vermont. He married CAROLYN LAVERGNE STRAUCH 19 Jul 1947 in Columbus, Mississippi, daughter of DONALD STRAUCH and FRANCES INU. She was born 04 Oct 1924 in Rock Island, Illinois, and died 13 Jul 2007 in Burlington, Chittenden County, Vermont.

More About CHARLES DELANEY and CAROLYN STRAUCH:
Marriage: 19 Jul 1947, Columbus, Mississippi

Children of CHARLES DELANEY and CAROLYN STRAUCH are:
i. DOROTHY JEAN6 DELANEY, b. 22 Oct 1951, Colchester, Chittenden County, Vermont.

7. ii. CHARLES "MEGESO" LAWRENCE DELANEY, b. 21 Mar 1957, Burlington, Chittenden County, Vermont.
iii. PATRICIA FRANCES DELANEY, b. 11 Apr 1955, Burlington, Chittenden County, Vermont.
iv. DONALD JAMES DELANEY, b. 02 Jan 1959, Burlington, Chittenden County, Vermont.
v. CAROL LYNN DELANEY, b. 18 May 1960, Burlington, Chittenden County,Vermont.
vi. GRACE LAVERNE DELANEY, b. 29 Jun 1962, Burlington, Chittenden County, Vermont.
vii. JACQUELINE ANNE DELANEY, b. 03 Dec 1964, Burlington, Chittenden County, Vermont; d. 04 Dec 1964, Burlington, Chittenden County, Vermont.

Generation No. 4
6. MICHAEL ARTHUR6 DELANEY (ROBERT CHARLES5, CHARLES LAWRENCE4, THOMAS GEORGE3, THOMAS D.2, MARTIN1) was born 23 May 1947 in Barre, Washington County, Vermont, and died 02 Jan 2007 in Swanton, Franklin County, Vermont. He married INA EMILY THOMPSON 12 Dec 1971 in Swanton, Franklin County, Vermont, daughter of THOMAS THOMPSON and FLORENCE ROUSE. She was born 22 Oct 1948 in Alburg, Grand Isle County, Vermont.

Notes for MICHAEL ARTHUR DELANEY:
Obituary: Michael Arthur Delaney, 59, died suddenly, January 2, 2007, at his Church Street residence in Swanton Village, Vermont. Born in Barre City, Vermont on May 23, 1947, he was the son of the late Robert Sr. and Lucille (Litno) Delaney. He received his early education from the Daughters of the Holy Spirit at Holy Ghost Convent in Graniteville, Vermont, and later at the former Saint Anne's Academy and Society of Saint Edmund Juniorate, both in Swanton. He was married to the former Ina E. Thompson, who survives him. Michael served 10 years in the Vermont Army National Guard and was a longtime member of the American Legion, Green Mountain Post #1 of St. Albans, Vermont. Michael Arthur Delaney was a member of the Abenaki Nation of Vermont, serving years as Tribal Judge to "Chief" Homer Walter St. Francis Sr., and also served the Swanton and surrounding communities as a Notary Public until the time of his death. He will be remembered as an avid baseball card collector and NASCAR fan who also enjoyed fishing. A devoted husband, father and grandfather, he treasured the time he spent with his children and grandchildren. In addition to his wife Ina Delaney of Swanton, Michael leaves two daughters, Dottie Thompson and friend Mark Cherrier of Swanton, and Ann Delaney and friend Jason Paquette, both of Franklin, Vermont; two grandsons, Ben Demore of Enosburgh, Vermont and Eric Demore of Swanton; two granddaughters, Samantha Fournier of Swanton and Sara Clark of Franklin. Also surviving is his sister, Mary L. Vasseur of Fayston; brothers-in-law and sisters-in-law Bernard & Betty Thompson of Swanton, Lloyd & Shirley Thompson of Alburgh, Vermont, Graeme Thompson of Alburgh, Beverly Lemoine and family of Swanton, and Steve & Jane Thompson and family of Grand Isle, Vermont; as well as several nieces, nephews and cousins. Besides his mother and father, Michael was predeceased by a brother-in-law, Albert Vasseur; mother-in-law Florence Thompson; father-in-law Thomas Thompson; three brothers-in-law, Gilbert and Royce Thompson, and George Lemoine and two sisters-in-law, Elizabeth (Thompson) Crites and Nora Thompson. A funeral service was held on January 5th at The Kidder Memorial Home in Swanton. Father John J. Meagher, SSE pastor of The Church of the Nativity of the Blessed Virgin Mary in Swanton and St. Louis Roman Catholic Parish in Highgate Center officiated. Also participating was Jeff Benay Ed. D., Director of the Indian Education Program for Franklin County as well as John "Grey Wolf" and Patrice Lawyer and Dee Bright Star representing the Abenaki Nation. A letter written by Michael's daughter Dottie was shared by his sister Mary Vasseur. Large delegations were in attendance from the Abenaki Nation of Vermont led by Chief April St. Francis-Merrill, which included members of the Tribal Council, Self Help Organization, NCSS and PAC; Swanton Village and Town Offices, Swanton Rexall, Swanton Mobile, Swanton Taxi, McDonalds, Swanton Public Library, Mary S. Babcock and Swanton Central Schools, McDonald''s, Local Avon Representatives, Price Chopper and K. Wright. The Rite of Committal and Interment followed at the Delaney family lot in St. Mary's Cemetery with Doctor Benay reading the committal prayers. Taps were sounded and the American flag, which draped the National Guardsman's casket, was folded and presented to Mrs. Ina Delaney by members of the Swanton Detachment of the Vermont Army National Guard. The bearers were Jason Paquette, Jody Tanner, Brian Thompson, Ben Demore, Eric Demore, Mark Cherrier Nick Jacobs and Shawn Thompson.Following the prayers of committal and military services a luncheon reception was served at the Swanton Municipal Complex hosted by family and friends. Gifts in Michael's memory may be made to the American Cancer Society, Vermont Division, 121 Connor Way, Suite 240, P.O. Box 1460, Williston, VT 05495, or to the American Heart Association, Vermont Affiliate, Inc., P.O. Box 485, Williston, VT 05495.

St. Albans Messenger January 09, 2007: SWANTON - A Funeral service was held Friday, Jan. 5, 2007, at 2 p.m. from The Kidder Memorial Home. Father John J. Meagher, SSE pastor of The Church of the Nativity of the Blessed Virgin Mary in Swanton and St. Louis Roman Catholic Parish in Highgate Center officiated. Also participating was Jeff Benay Ed. D., Director of the Indian Education Program for Franklin County as well as John “Grey Wolf” and Patrice Lawyer and Dee Bright Star representing the Abenaki Nation. A letter written by Michael’s daughter Dottie was shared by his sister Mary Vasseur. Large delegations were in attendance from the Abenaki Nation of Vermont led by Chief April St. Francis -Merrill, which included members of the Tribal Council, Self Help Organization, NCSS and PAC; Swanton Village and Town Offices, Swanton Rexall, Swanton Mobile, Swanton Taxi, McDonalds, Swanton Public Library, Mary S. Babcock and Swanton Central Schools, McDonald’s, Local Avon Representatives, Price Chopper and K. Wright. The Rite of Committal and Interment followed at the Delaney family lot in St. Mary’s Cemetery with Doctor Benay reading the committal prayers. Taps were sounded and the American flag, which draped the National Guardsman’s casket, was folded and presented to Mrs. Ina Delaney by members of the Swanton Detachment of the Vermont Army National Guard. The bearers were Jason Paquette, Jody Tanner, Brian Thompson, Ben Demore, Eric Demore, Mark Cherrier Nick Jacobs and Shawn Thompson. Following the prayers of committal and military services a luncheon reception was served at the Swanton Municipal Complex hosted by family and friends.

More About MICHAEL DELANEY and INA THOMPSON:
Marriage: 12 Dec 1971, Swanton, Franklin County, Vermont

Children of MICHAEL DELANEY and INA THOMPSON are:
i. DOTTIE LYNN7 DELANEY, b. 06 Jan 1968, St. Albans, Franklin County, Vermont.
ii. ANNE MARIE DELANEY, b. 18 Dec 1973, St. Albans, Franklin County, Vermont.

7. CHARLES "MEGESO" LAWRENCE6 DELANEY (CHARLES LAWRENCE5, CHARLES LAWRENCE4, THOMAS GEORGE3, THOMAS D.2, MARTIN1) was born 21 Mar 1957 in Burlington, Chittenden County, Vermont. He married (1) ANGELA Y BLAND. She was born 1964 in Maine. He married (2) SHEILA MATHESON KERR 03 Aug 2001 in Burlington. Chittenden County, Vermont, daughter of COLIN KERR and JUDITH LEBARON. She was born 16 Apr 1970 in Monte Carlo. Per the request, dated 9/17/2010 1:36 PM from Sheila Matheson nee: Kerr, it is also noted herein that Sheila Kerr and Charles L. "Megeso" Delaney Jr. were seperated in October 2001 and subsequently officially divorced from each other in November 2005.
More About ANGELA Y BLAND:
Divorced: 12 Jan 1992, Chittenden County, Vermont
More About CHARLES DELANEY and SHEILA KERR:
Marriage: 03 Aug 2001, Burlington. Chittenden County, Vermont
Child of CHARLES DELANEY and SHEILA KERR is:
i. CLAIRE ROWAN7 DELANEY, b. 19 Sep 2001, Burlington, Chittenden County, Vermont.

On another note:
1. Charles Lawrence Delaney-Megeso, a Mazipskwik (Missisquoi) Abenaki who describes himself as a traditionalist, joined the commission in September 2008.

2. An advocate and activist for indigenous rights for decades, Charles Lawrence Delaney-Megeso was the Missisquoi St. Francis/Sokoki Abenaki Band’s Ambassador to the Vermont and U.S. governments during part of the 1990s.

3. Charles "Megeso" Lawrence Delaney was an indigenous representative to the UN Permanent Forum on Indigenous Issues 2002 – 2004, and helped draft the UN Declaration on the Rights of Indigenous Peoples.

4. Charles Lawrence Delaney-Mesego was involved in the writing and passage of S. 117. But the bill that was written was not the same bill that was enacted.

5. “Just before S.117 was passed, substantive changes were made in the final draft that were not made public and which greatly altered the provisions for the Vermont Commission on Native American Affairs,” Charles L. Delaney-Megeso said.

The legislature’s current bill – S. 222 – seeks to correct the flawed S. 117 in a number of ways.

Mostly importantly, the language recognizing Vermont’s Abenaki “people” as a “minority population” would be changed. The federal Indian Arts and Crafts Act requires individual Native artists to be members of federally recognized or state recognized tribes. Official state recognition can be granted by the legislature or by a state commission that has been given authority to grant recognition.

The proposal (S.222 and or S.569 currently being considered in the VT Legislature) would recognize the Abenaki Nation of Mississquoi St. Francis Sokoki Band composed of the Missisquoi, St. Francis and Sokoki Bands without having to show or provide any genealogical - historical or social evidence that they are from the historical Abenaki of the Missisquoi ; the Koasek Traditional Band of the Koas Abenaki Nation without having to show or provide any genealogical - historical or social eivdence that they are from the historical Abenaki of the Koas; the Nulhegan Band of the Abenaki Nation without having to show or provide any genealogical - historical or social eivdence that they are from the historical Abenaki of the Nulhegan Band of the Abenaki Nation , also known as the Northern Coosuk/Old Philip’s Band; and the ELNU Abenaki Tribe of the Koasek without having to show or provide any genealogical - historical or social evidence that they are from the historical Abenaki so-called ELNU Abenaki Tribe of the Koasek .

Instead of the governor appointing commission members and the chair, the bill proposes seating three members appointed by the Abenaki Nation of Missisquoi, St. Francis Sokoki Band; one member appointed by the Koasek Traditional Band of the Koas Abenaki Nation; one member appointed by the Nulhegan Band of the Abenaki Nation, one member appointed by the ELNU Abenaki Tribe of the Koasek; and one member appointed by the other six commission members from a list of candidates compiled by the state’s Division for Historic Preservation.

The commission would elect its own chairman.

The proposed bill also includes state adoption of the UN Declaration on the Rights of Indigenous Peoples. Koasek Chief Nancy Millette suggested including the Declaration in the bill, and having served on a subcommittee that worked on the draft Declaration at the UN Permanent Forum on Indigenous Issues, Delaney-Megeso strongly supported its inclusion.

C-O-L-L-U-S-I-O-N

Deception

Dishonesty

Deceit

Corruption

"St. Francis/Sokoki Abenaki Tribal Judge" Michael Arthur Delaney's Genealogical Documentation:

Document 01: Michael Arthur Delaney Birth Record Card, son of Robert Charles Delaney and Mary Lucille nee: Litno. ("Grand Chief" Homer Walter St. Francis' so-called "Tribal Judge" of the St. Francis/ Sokoki Abenaki "group" in Swanton, Vermont)

Document 02: Ina Emily nee: Thompson Birth Record, daughter of Thomas Nicholson Thompson and Florence Elizabeth nee: Rouse. (Ina Thompson-Delaney, also had worked with the "Abenaki Self-Help Association, Inc." organization)

Document 03: Dottie Lynn Delaney Birth Record, daughter of Michael Arthur Delaney and Ina Emily nee: Thompson.

Document 05: Ann Marie Delaney Birth Record, daughter of Michael Arthur Delaney and Ina Emily nee: Thompson.

Document 06: Michael Arthur Delaney and Ina Emily nee: Thompson Marriage Record. (Notice: Michael Arthur Delaney was living at 5 Liberty Street in Swanton, Vermont. Homer Walter St. Francis Sr. resided at 44 Liberty Street in Swanton, Vermont) 

Document 07: Mary Lucille Delaney Birth Card, daughter of Robert Charles Delaney and Lucille Lucy nee: Litno.

Document 08: Robert Charles Delaney Jr. Birth Card, son of Robert Charles Delaney and Lucille nee; Litno.

Document 09: Robert Charles Delaney Death Record, son of Robert Delaney and Lucille nee: Litno.

Document 10: Thomas N. (Nicholas) Thompson Death Record, son of Thomas Thompson and Effie nee: Lawrence. 

Document 11: Florence Elizabeth nee: Rouse - Thompson Death Record, daughter of John Rouse and Emily nee: Norris.

Document 12: Thomas Nicholas Thompson Marriage Record Card.

Document 13: Florence Elizabeth Rouse Marriage Record Card.