"Chief" Homer and Patsy St. Francis Food Stamp Application of April 01,1993 Hearing of July 29,1993

READ THIS! I went Oh My Gosh! This PDF file I found via a google.com search and saved it onto a CD, as well as had printed this out. Mr. S. is "Chief" Homer St. Francis Sr. and Mrs. S. is his wife Patricia (nee: Partlow) St. Francis.

Transcription:

On April 01, 1993 Mrs. S. "Patsy" St. Francis went to the Department of Social Services and applied for food stamps. In filling out her written application with a Department caseworker Mrs. S. (Patricia "Patsy" St. Francis) indicated, in response to the question: "Does anyone who wants assistance own any land, buildings, or trailers other than your own home?", the caseworker who was interviewing Mrs. S. then wrote on the application: Asked Mrs. S. if the camp belong to anyone else she said no, they she and Mr. S. ("Chief" Homer St. Francis) were the only owners; also asked if it belonged tot he Abenaki's she stated no (sic).

Based on the the above information the Department determined that the petitioners' resources were in excess of the program maximum ($2000.00), and it denied the petitioners' application for food stamps.

At the hearing in this matter (held on July 29, 1993) Mr. S. (Homer St. Francis) maintained (Mrs. S. which was Homer's wife "Patsy" did not appear at the hearing) that he and his wife purchased the land (10.3 acres with a camp and toolshed) some years earlier to "reclaim" it for the Abenaki tribe. He stated that the tribe uses the land for meetings and ceremonies, and that the tribe considers it sacred. He also stated that it will never be sold because it belongs to the tribe as a whole, and that his wife's names are the deed only to comply with "white man's law."

At and following the hearing the petitioners submitted written legal arguments that the property must be considered either "Indian land" that, as a matter of law, is held in right and title by the Abenaki tribe, or land "encumbered" by the laws and traditions of the tribe, and, therefore, of no value to the petitioners personally. Following his initial examination of the evidence, arguments, and caselaw, the hearing officer notified the parties that he was unpersuaded, as a matter of law, that the property could be considered "not accessible" to the petitioners based on tribal law and custom. However because certain evidence reflecting adversely on the credibility of their claim regarding the "ownership" of the property (i.e. Mrs. S.'s statements to the worker at the time of application, supra) had not been addressed in detail at the hearing, the hearing officer offered the peititioners the opprotunity to submit further testimony in the matter. The hearing officer also reiterated to the pertitioners his concern that their refusal to simply, at this time, transfer the legal title to the property into the tribe's name (a matter discussed at length between the hearing officer and the attorneys prior to the hearing) also reflected negatively on their credibility.

When the petitioners declined the opprotunity to testify further, claiming health reasons, the hearing officer advised them again of his concerns regarding their refusal to transfer the property to the tribe. In response, Mr. S. (Homer St. Francis Sr.) submitted the following Affidavit:
1. I, [petitioner], am Chief of the Sovereign Republic of the Abenaki Nation and represent the interests of the Nation in various respects including disputes concerning land ownership.
2. I and my wife, [name], are considered to be owners of property in Berkshire, Vermont under the laws of the State of Vermont, however, under federal and international law, the Abenaki nation retains unextinguished aboriginal title and right of occupancy of our ancestral homelands, including the relevant
property in Berkshire, Vermont. These aboriginal title and rights are recognized by Vermont courts as evidenced by the decision of the late Judge Wolchik in State v. Harold St. Francis, a copy of which has been provided to the Vermont Department of Human Services.
3. Under Abenaki national customs, traditions and laws, the property held under Vermont deed by myself and my wife [name] cannot be sold or alienated from the Abenaki Nation because of its importance as a cultural, religious and political site.
4. The Abenaki Nation does not require that the Vermont deed to the instant property be transferred to the name of the Abenaki Nation in order for our national laws, customs and traditions to apply to the land. To the contrary, based on the Wolchik decision, supra, and the theory of Aboriginal title and
rights, Vermont deeds to the property are illegal and irrelevant for purposes of Abenaki rights over this property.

5. As I am Chief of the Abenaki Nation, it is understood that my ownership of this property carries with it the responsibility to abide by our traditions, laws and customs regarding alienation. These customs, traditions and laws must be respected by myself and by the State of Vermont and the federal government
regarding eligibility for food stamps.
6. My wife and I believe that it is unnecessary and disrespectful of Abenaki laws, traditions and customs for the State of Vermont to require us to transfer this land in order for the Department of Human Services to recognize the uncontested restrictions over this property which decrease its fair market value
to a de minimis amount.

7. What the Human Services Board seems to consider a "seemingly simple and reasonable legal step", ie. the transfer of the property into the name of the Abenaki Nation, is considered an acknowledgement that the State of Vermont does not have to respect our laws, traditions and customs and such an act on
our part is considered an unnecessary abandonment of Abenaki laws, traditions and customs simply to satisfy the Board when the Board should not be requesting, nor requiring, such an action on our behalf.
8. In so far as this affidavit is based on information and belief, I believe it to be true.
Following the submission of the above Affidavit, the hearing officer, still concerned that the petitioners did not understand that the primary issue, in his mind, was not the legitimacy of Abenaki laws and customs but rather the petitioners' personal credibility, met with the attorneys to reiterate his view of the case. At that meeting the petitioners' attorney informed the hearing officer that the petitioners understood the problem but had nonetheless chosen to stand by their prior testimony and legal arguments in the matter.(2) Mrs, S. (despite being given the opportunity, as well as the specific reasons why it would be in her interest do so) did not appear at any time to testify regarding what she told the Department at the time she applied for food stamps. Unfortunately, Mr. S.--notwithstanding his apparent status in the Abenaki
tribe--was not deemed to be a credible witness in the couple's behalf. His demeanor at the hearing was blustering and disdainful, and he came across as a hubristic and self-important individual. While he is undoubtedly committed to obtaining respect and recognition for his tribe, his stated position regarding
the property at issue in this matter appears to be plainly inconsistent with that end. Mr. S.'s stated reasons (see Affidavit, supra) for refusing to consider deeding the property over to the tribe--e.g., that "Vermont deeds to the property are illegal and irrelevant for purposes of Abenaki rights over this property"--are self-serving to the point of solipsism. It ignores the reality that any "rights" the tribe may have to the land are, if anything, compromised by the fact that in its present status it could be lost to the tribe entirely because of debts, liabilities, or tax delinquencies incurred solely by the petitioners as
individuals. By the petitioners' own admission, the "encumbrances" claimed by them would apply only to Abenakis--not to any creditor or bona fide purchaser who might take "legal title" to the property under the above scenario.(3) Whether or not the petitioners or other tribe members might recognize and
respect the loss of the property under such circumstances, there is no question that under Vermont law they would be powerless to stop it. Therefore, far from being "irrelevant", the petitioners' refusal to consider deeding the property over to the tribe appears to be directly contrary to any right or interest the tribe might have in the land. This simply undermines the credibility of the petitioners' assertion that the property in question is for the exclusive use and benefit of the Abenaki tribe as a whole. Notwithstanding the hearing officer's recognition of and respect for the customs, traditions, and historical plight of the Abenaki tribe, it is found that these petitioners' claims regarding this particular piece of property are simply not credible. In light of the information (supra) given to the Department by Mrs. S. when she applied for benefits, Mr. S.'s overall lack of credibility, and the inexplicable refusal of the petitioners to deed the property over to the tribe, it cannot be found that the petitioners have
effectively and sincerely disclaimed and forsaken their personal financial interest in the property in question.
ORDER The Department's decision is affirmed. REASONS
There appears to be no dispute in this matter that the property in question has an assessed value of $11,000, which is well in excess of the food stamp program resource maximum of $2,000. Food Stamp Manual (F.S.M.) § 273.8(b).
F.S.M. § 273.8(c) defines "resources" to include the following:
2. Nonliquid resources, personal property, licensed and unlicensed vehicles, buildings, land, recreational properties, and any other property provided that these resources are not specifically excluded under paragraph (e) of this section. . .
The list of excluded resources under F.S.M. § 273.8(e) includes the following provisions:
8. Resources having a cash value which is not accessible to the household. . .
10. Indian lands held jointly with the Tribe, or land that can be sold only with the approval of the Department of the Interior's Bureau of Indian Affairs. . .
Turning first to the question of whether the property in question must be considered "Indian lands", the Vermont Supreme Court, in State v. Elliott et al., 3 Vt. Law Wk. 226 (June 12, 1992), in reversing a lower court decision dismissing charges of fishing without a license against a group of Abenakis, held that all "aboriginal rights" claimed by Abenakis to land in Vermont had been "extinguished". It appears that the petitioners herein attempt to distinguish Elliott (and argue that the lower court decision overruled by Elliott is still binding precedent--although that decision, State v. St. Francis, Vt. Dist. Ct., Franklin Cir., No. 89-483,(4) made no mention of private property held in deed by individual Abenakis) by virtue of the Elliott Court's description of the lands in question in that case being "...the area now known as St. Albans, Highgate, and Swanton..." The petitioners' property is in Berkshire, Vt. Thus, the petitioner's argue, Elliott is inapplicable. In reading the Elliott decision, however, it must be concluded that this distinction is wholly untenable.
The Supreme Court was obviously referring simply to the area that was specifically at issue in those cases. To argue that the Elliott decision leaves open the question of Abenaki aboriginal rights to Vermont land not in those three towns simply ignores the inescapably clear, if harsh, holding of that opinion--that Abenakis have no legally cognizable aboriginal rights to land in Vermont.
The petitioners' other legal arguments are on firmer footing--unfortunately, the facts don't support them.

The Board agrees with the petitioners that the Elliott and St. Francis decisions, supra, recognize the "tribal status" of Abenakis. It appears clear from those decisions that the Abenakis have identifiable laws, traditions, and customs that are entitled to deference and respect--certainly, at least, to the extent that they do not conflict with federal and state laws. Therefore, if the petitioners could convincingly demonstrate that, as a matter of tribal law and custom, they are prohibited from selling, or otherwise personally gaining, from their legal title to the property in question, it could be concluded that the property is not
"accessible" to them within the meaning of the food stamp regulations, supra.
As noted above, however, based on the evidence presented it cannot be found that the petitioners herein are so prohibited. The petitioners presented no law, and the Board knows of none, that requires the Board to apply Abenaki laws and customs, or to believe that the petitioners herein would necessarily follow them, simply because the petitioners are members of the Abenaki tribe. As noted above, Mrs. S. when she applied for food stamps specifically told the Department that the property belonged to her and her husband--not to the tribe. In light of Mrs. S.'s absence from these proceedings, the believability of
Mr. S.'s admittedly-plausible, but nonetheless-dubious, assertion that his wife was referring only to "legal title" to the land rests entirely upon his credibility as an individual. As noted above, Mr. S., despite his apparent status in the tribe, simply did not strike the hearing officer as being credible in this regard.
Based on the foregoing findings and conclusions, the property in question cannot be considered either "Indian lands" or "having a cash value which is not accessible to the household" within the meaning of §§ 273.8(e)(8) and (10), supra. Therefore, the Department's decision in this matter is affirmed. 3 V.S.A.
§ 3091(d) and Food Stamp Fair Hearing Rule No. 17.
1. At the hearing the Department made an uncontroverted oral representation as to Mrs. S's statements at the time she applied for benefits, but the parties agreed that the Department could submit its written evidence when it filed its legal memorandum in the matter. 2. The members of the board have been provided with a packet containing the written arguments submitted by the parties, the Elliott decision (see infra), and the above-referenced correspondence between the hearing officer and the parties' attorneys. 3. The petitioners' attorney represented that he specifically advised the petitioners in this regard. 4. The District Court decision in St. Francis is ninety-six pages long. Because of this, and because it was effectively overturned on appeal by Elliott, it was not included in the board's packet (see Footnote 2, supra).

January 20, 1994 through to March 30, 1994 Courier Newspaper Articles

These articles are simply to show the history of when Nancy Millette Cruger was in the newspaper in Littleton, New Hampshire and to show that there was absolute no word, sentence, or paragraph from her published regarding her alledgedly being Native American/ Abenaki, nor was she mentioning that her Great-Grandmother Flora Una Ana Ingerson Hunt was born on some "riverbank in Littleton, N.H." or "from some alledged Abenaki Village in Jefferson, N.H. ca. 1874-5" either. Those "stories" appear at a later time, in future newspaper and other media (such as the internet) articles of her interviews, etc.

October 06, 1993 and November 10, 1993 The Courier Newspaper Articles

September 29th, 1993 "Native Americans Join Festival" The Littleton Courier Newspaper

I was REALLY tickled to find this newspaper article on microfilm down at the Littleton Public Library as it reveals quite a bit of information. In this article, "Chief-For-Life" Homer St. Francis was escorted by a police cruiser or cruiser's into the town of Littleton, Grafton County, New Hampshire. They rode in a white limousine, beads, feathers and all!. They stepped out of the limousine, in front of the Thayer's Inn Hotel on main street Littleton (as thats where Nancy Cruger's basement temporary office was, at least in October 1993 and the Chamber of Commerce "booth"/Visitor's Center was located right across from the Thayer's Inn Hotel).

The article goes on to say that Homer St. Francis was "Chief" of the Abenaki Nation and prominent spokesman for Native American rights, was here, dressed in his feathered headress. His bodyguard, Darrell Larocque, was said he was "diplomatic ambassador and sovereign representative of the Abenaki Nation" also was on hand as was Chief Walter Watso, "honorary chief of the Missisquoi" (a tribe of the Abenaki Nation) and chief of the Abenaki of Quebec. Others in the group were spouses and children.

So, not only were these "Diplomatic Ambassador of the Abenaki" Cards being issued, promoted by "Chief" Homer St. Francis and then used by Nancy Millette - Cruger -Lyons, but also by her first cousin Richard Ray Hunt, Darrell Larocque, Dee Brightstar, etc., etc.

Also, representing Vermont Gov. Howard Dean's Commission on Native American Affairs was Native American Mark Mitchell of Barnet, Vermont.

Selectman Katheryn Taylor read a proclamation from Gov. Stephen Merrill, who could not attend. In it he said that this is the first time in the history of the state of New Hampshire that a proclamation has been presented to the Native American community. He proclaimed Sept. 25, 1993 Abenaki Cultural Heritage Day.

So this was the beginning of Nancy's Millette's obtaining many Governor Proclamation's for her Pow-wow events.

Katheryn Taylor also read a proclamation from the Town of Littleton paying tribute to the cultural contribution of the Abenaki whose ancestors "date back ten thousand years." Wow, (2) Proclamations given in one day. No wonder they were all smilling and laughing in the photograph!

Notice the white long-sleeved sweeter that "Chief of the North American Abanaki Nation" was wearing that particular late September day of 1993 and then notice the same attire in the photograph that was on Newton Washurn's shelf in Newt's basketmaking shop. Do the math......Nancy took this and then in July 16th -17th, 1994, while "Chief" Homer and "tribal Judge" Michael "Mike" Delaney were standing there on the sidewalk of Littleton's main street, she "approached" with a framed photograph of her grandfather Reginald Hunt to show Homer St. Francis. "Chief" Homer St. Francis declared to her at being shown this photograph, "by gosh it looks like someone jumped the fence!" and "give her a membership card Mike". So, she got a "Missisquoi Abenaki Membership Card" from this "group" from Swanton, Franklin County, Vermont. She dazzled them, such as Darrell Rechard Laroque, Homer Walter St. Francis, and Michael Delaney, etc., and they were figuring that she could help them in get what they wanted or thought they deserved to have since she had been introduced to the State of N.H. "Officials" and Department Heads down in Concord, to my thinking.

And when Newton Washburn of Bethlehem, New Hampshire was introduced to this bunch of folks from up north in Swanton, Vermont he too recieved a "Missisquoi Abenaki Membership Card" from "Tribal Judge" Michael Delaney! (Some years later though, Newt informed me during the time I was picking up basketmaking from Newt, that such "Membership Card" was null and voided by the so-called "Chief" Homer St. Francis) as had happened to alot of people, including my own "card".

August 11th, 1993 Page 8A The Courier Newspaper of Littleton, NH

I have but one question about the August 11th, 1993 Page 08A article....

Is that John Wayne to Nancy (Millette) Cruger's left?

The August 23rd, 1993 Page 15 newspaper article is in regards to my "cousin" Newton Washburn, his brown ash Sweetser basketmaking, and his granddaughter Leah. This is the first time in publication I have ever seen Newt, as I known him all these 15 years, ever stated he was a Sweetser by birth. His oral history "that he was descendant of a German Great Grandfather who emigrated to Canada and married an Abenaki woman. Both were Brown Ash basketmakers...." I am not sure he even knew honestly the "foundation" of this oral history he was perpetuating.

Let me explain this out a bit more for clarification. There was a Jeremiah Washburn b. ca. 1771 in Sandwich, New Hampshire....who married to Hannah Orcutt on June 26th, 1794 in Lyndon, Caledonia County, Vermont. They had 3 son's Samuel Orcutt born May 05, 1798 in Sutton, Orleans County, Vermont (who married to Mary Palmatier in March 1829 in St. Hyacinthe's Protestant Church in Abbottsford, Quebec, Canada)...then there was the 2nd son John Washburn (whom married to Emily Higgins and they had Charles Polaski Washburn on January 05, 1836 and it was he, who married to Matilda Chamberlain in 1860 and it was this couple that had a son Leslie Chamberlain Washburn on January 09, 1864 who then married to Leifa nee: Armstrong who was Newton Washburn a.k.a. Ernest Newton Davis's real mother. Newt was brought up by the Sweetser's in Stowe, Vermont by Frank Gilman Sweetser's sister Lula May Sweetser and her husband Roy R. Davis.

(Ok, so now that I got that out of the way....here is the rest of the story since you'll need this to understand why I am even putting this all out here). My 3rd- Great-Grandfather Alonzo John Woodward had a brother Uriah Sawyer Woodward who married to Mary S. Washburn, daughter of Samuel Orcutt Washburn and his wife Mary Palmatier. The mother was born on January 19th, 1812 in Salisbury, Addison County, Vermont and died April 04, 1879. Mary Palmatier's parents were John Palmatier and Mary Conner.

It is documented that Mary S. Washburn-Woodward's Great-Grandmother was "full blooded -squa" and her father as being "full blooded German". (The person in the family, whoever wrote it in pencil on brown lined paper mistakenly wrote that it was Mary Hawley nee: Sawyer's Uriah and Alonzo's mother that was Mary Palmatier - Washburn, but this is a definitive genealogical error. The date's on this document are sometimes incorrect as well.

This front and back of such document (which was photocopied by me years ago in ca. 1994 or 1995) was or still is in the possession of Mary S. Washburn-Woodward's descendant Eugene Carroll Woodward and/ or his wife Ramona R. nee: Hawkins of Dummer, Coos County, New Hampshire. Eugene Carroll Woodward died on March 03, 2001 in Berlin, New Hampshire.

So, the Baldwins Mills, Quebec, Canada "Washburn folks" and the Holland, Vermont/Dummer, New Hampshire "Washburn-Yates-Woodward folks" share the same ancestors: that being Jeremiah Washburn and Hannah Orcutt.

So, genealogically-speaking John Washburn born November 26th, 1620 in Bengeworth, Worcestershire County, England and having died in Bridgewater, Massachusetts is the Washburn emigrant.

This is why I say "Genealogy supports the oral history and oral history likewise supports the genealogy".

Stephen Craig Sweetser born in ca. 1793 in Bath, New Hampshire and he married to Hannah nee: Willey March or April of 1812 in Wheelock, Vermont. Their son Stephen Sweetser Jr. married to Lydia nee: Hill (and it is likely her parents were up in the Barnston, Quebec, Canada as well) and they had Gilman William Sweetser who married to Clarissa nee: Simpson; Gilman and Clarissa's son Samuel Almon Sweetser married to Sarah Sepreta nee: Way and they had (9) children that I know of, two of which were Lula May Sweetser and Frank Gilman Sweetser. I'll explain more about the Sweeser family in a later posting.

If my memory serves me correctly, retrospectively-speaking Nancy (Millette) Cruger recieved a grant in which to learn basketmaking from Newton Washburn in Bethlehem either in the summer of 1992 or perhaps it was that winter (or somewhere around that timeframe) "but she didn't follow through with the arrangement because basketmaking hurt her hands and the grant wasn't used", according to Newton Washburn.

August 04th, 1993 The Courier, N.H. "Annual Art Show Adds Cultural Event" article

Jesse Laroque was helping Littleton, New Hampshire Town Promoter Nancy Cruger (nee: Millette) organize a Cultural Event involving the Swanton, Franklin County, Vermont self-proclaiming and self-promoting alledgedly "Missisquoi Abenaki" group led by the "Chief" Homer St. Francis.

In this article, it states and I quote, "Laroque, who lives in the St. Johnsbury area, met Nancy Cruger when he was restoring an old stone house in Bath, New Hampshire which was next door to where Cruger's mother lives. As the "neighbors" talked, Laroque learned thta Nancy Cruger was interested in writing an article about Abenakis who live in New Hampshire and the Connecticut valley.

Laroque said the two got together in Bath and talked about Native American culture, language, and traditional crafts. When asked by Cruger if the Abenakis continued to practise and pass on their traditional arts, Laroque said, "Of course the answer is yes." "It's mostly held within families," as grandparents teach the traditional skills to their grandchildren," he said.

So, just do the math.....1+1=2 and 2+2=4 etc. As you will read in future documentation from Nancy Lee (nee: Millette) Cruger - Lyons she simply did just that! She took the book Fox Song by Joseph Bruchac, and applied that to what Jesse Laroque told her as this interview shows. Now who else lives in Bath, New Hampshire? Answer: Executive Councilor Raymond Burton. Is this a mere coincidence, or not?!

Also helping with the event was Mark Mitchell of Barnet, Vermont, who is (or was) a member of the Vermont Governor's Advisory Commission on Native American Affairs which organized that state's Abenaki Cultural Heritage Week.

1. Mark Mitchell married to Jesse Laroque's relative Michelle (nee: Larocque) daughter of Leigh B. Larocque and Beatrice M. (nee: Goodwin); and 2. Jesse Larocque's relative was Darrell Richard Larocque (who was a brother to Leigh B. Larocque).

Is it a mere coincidence that Nancy (Millette) Cruger just happened to meet Jesse Larocque restoring an old stone house in Bath, N.H. next to Nancy Cruger's mother's house! Is it just a coincidence that Executive Councilor Raymond "Ray" Burton also lives in Bath, N.H. as well (but then again the politician is acquainted with alot of people in and around Littleton, N.H., etc.) ?! Is this all just a mere weird circumstance of "connections"? Myself, I just don't know what to think. It certainly leads me to particular conclusions.

Continuing on with this particular newspaper article of August 04th, 1993 Nancy Cruger stated, "I want to promote Littleton as a the hub of culture, quality, heritage and tradition," and she went on to explain that this was her first event as Littleton Town Promoter.

As part of that tradition (trading), two Abenaki chiefs, Homer St. Francis of Vermont, and Walter Watso of Quebec, will exchange gifts with New Hampshire's "chiefs". Nancy Cruger said they have invited Govenor Stephen Merrill, Congressman Dick Swett, and Executive Councilor Raymond Burton to the event.

(Now this is where this article is REALLY interesting and informative!)

"I'm honored to work with Native Americans and help promote their culture", she (Nancy Millette - Cruger) said.

Why did Nancy Millette Cruger Lyons refer in this article "in the 3rd person"? IF she were aware of her Great-Grandmother Flora (Ingerson) Hunt's alledged Abenaki ancestry (as she self proclaims and promoted repeatedly in subsequent articles etc etc) then why didn't she say "I'm honored to work with my fellow Native American's/Abenakis and help promote OUR culture" in this August 04th, 1993 interview? But she didn't.

Well you all "do the math". It does not add up to my thinking.

P.S. Also notice the "short" cut hairstyle she had at the time of this interview.

May 12, 1993 and June 23, 1993 Courier Newspaper Littleton N.H. Articles

I went to Littleton, New Hampshire and via microfilm found these other informative newspaper articles at the Littleton Public Library. I do apologize for "jumping backwards in time" but I think it is VERY IMPORTANT that folks have as much documented evidence as possible, to SHOW you the merits of my position and argument(s).

About May 12th, 1993 Nancy (Millette) Cruger was selected as the Town Promoter , a new position approved at the Littleton N.H. Town Meeting, to promote industrial and commercial growth and generate ideas to boost the economy. Nancy Cruger, a Littleton Coin Company employee (at the time of this particular article), was one of about 60 applicants for the position.

Then we get to the quite interesting and revealing article wherein it SHOWS how Nancy Cruger was "being helped" by Executive Councilor Raymond Burton, through his student intern, Paul Walker of Plymouth State College, to connect with, ally, and communicate with "State of N.H. Officials and Department Heads". So, this is how she managed to gain so many "N.H. Governor's Proclamations" through the years since 1993!

Also pay very close attention to the last sentence wherein Executive Councilor Raymond Burton said, "I'm certainly not sitting in Bath, N.H. watching the world go by." hmmmm, I wonder who else lives in Bath, N.H.?! The next article will inform you of that very answer......

June 25th-to-30th, 1995 Gin8dokawa Aln8baiwi: Teachng the Abenaki Way Brochure

Apparently, these images are not always in order. I do apologize. It seems that these images are downloaded into these posts from last-to first though I do go from the first image to the last one. I do apologize for the confusion that some readers may experience trying to read scanned "half" page images of some articles. I would suggest saving them to your own computer and then rearrange them to the way one can read them easiest.

It's is quite interesting that Mr. Frederick Matthew Wiseman was using the "title" "Abassador for Scientific and Cultural Affairs" by either "Grand Chief" Homer St. Francis and/or "Chief" April St. Francis-Rushlow. I find it all fascinating to see all these "positions" and "title's".

September 1998 Swanton Newsletter

Notice on "Page 03" of this Swanton Newsletter put out by "Grand Chief" Homer W. St. Francis and his "Acting Chief" April St. Francis-Rushlow (now under the married name of Merrill in June 2009), that Fred Wiseman (Frederick Matthew Wiseman) is stating that, "The New Abenaki Tribal Museum and Cultural Center will have a Grand Opening/Open House for Abenaki Tribal Citizens on October 25th, 1998."

Indeed, it was he, Mr. Frederick M. Wiseman himself, from Johnson State College who self-created and self-promoted this so-called "Abenaki Museum", which he now calls the "Wobanakik Heritage Center". His wife's son, Aaron York (from a previous marriage) has also been promoted by his step-father Frederick Matthew Wiseman through this Wobanakik Heritage Center, in Aaron's canoe making; etc.

I found a June 25th-June 30th 1995 Gin8dokawa Aln8baiwi "Teaching the Abenaki Way" flier and I will post that in my next posting. I think it will be of interest to some readers of this blog.

More regarding the "Sagakwa" July 18th-19th, 1988 Twin Mountain, New Hampshire Pow-wow Event

Here is some more I recieved from Rhonda Besaw of Whitefield, Coos County, New Hampshire about the July 1998 event in Twin Mountain. It is also clearly indicated that Mr. Rick Hunt was a member of this so-called "First Nations Tribal Council" in New Hampshire.

On "Page 04" of the 1998 Field Season In Review/ N.H. SCRAP, in the second colum, there is stated, "The field school was enhanced by some interesting visitors and speakers. Nancy Cruger (Amassador for First Nations New Hampshire) and a Native American Jounrnalist gave a interactive talk about Native American perspectives on archaeology. It was arguable, one of the livelier field school talks." (I did not put the whole 08 pages of this documentation in this blog post, but if anyone ought to want the full material I will gladly share it with them).

Wonder if she screamed at the "NH SCRAP students" that they were digging up HER Great- Grandmother Flora "Una Ana" (really the woman's middle name was Eunice) (nee: Ingerson) Hunt's ancestors and demanded they stop what they were doing? I am sure she made quite a scene of herself and a impression on everyone there!

It is also interesting to note, that she was claiming to be "Ambassador" for "First Nations New Hampshire". Probably another one of her cooked-up "clubs", where she self-created the position, and promoted it as well, for herself. Of course, she had her side-kick 1st-cousin Rick Hunt of Littleton to slap her on the back, and she could slap him on the back too, just for appearance sake!

State Vital Record Information pertaining to Flora (Ingerson) Hunt

No where within Flora (nee: Ingerson) Hunt's obituary was there any mention of her being Abenaki, and in FACT it is indicated that she was born 1. (per her death record) in Monroe, Grafton County, New Hampshire, or 2. (per her published Obituary in the Littleton Courier newspaper) in Littleton, Grafton County, New Hampshire (which one would think this information was gained by this obituary being published by her children, or grandchildren based on their awareness of the woman had told them, or shown them while she was alive. NOT some alledged Jefferson, Coos County, New Hampshire "Abenaki Village" in ca. 1874 (according to Nancy Millette-Cruger-Lyons), that according to the Archaeological "professional's" state that the Jefferson archaeological sites contained no CONTACT PERIOD or WOODLAND PERIOD materials or evidence! The two documents above I had recieved from Rhonda (nee: Besaw) True, wife of Charles Francis True Jr. of Whitefield, Coos County, New Hampshire via email. Future postings will show why she was sharing these Vital Record documents with me. The obituary I found on microfilm at the Littleton Public Library.

July 18th-19th, 1998 "Sagakwa" Twin Mountain, New Hampshire Pow-wow Event Brochure

Page 01 of this Sagakwa a.k.a. Twin Mountain, Grafton County, New Hampshire Pow-wow event is quite interesting. Clearly, Nancy Cruger (nee: Millette) (and later running under her married name of Lyons) states, "I am the great-granddaughter of Flora (nee: Ingerson) Hunt and Sagakwa has become a cultural exchange weekend from a promise I made to her before she died (you will read more of this "evolving" Great Grandma Flora "story" of Nancy's as further documentation is shown on this blog). Flora was a very proud Abenaki woman and spent much of her life gathering roots and making medicines, helping to raise her grandchildren and teaching all of us our history...our own roots. She also loved the bible and loved to write. Even when she was old and blind she continued writing (how could she write if she was blind?!), which fooled us great-grandchildren into thinking she could see.

This story about "How the Old Man of the Mountain Came to Be: an Abenaki Story" is out of another book, so it has been said. I doubt very much this is "an Abenaki version" of anything. I recall that I was tending the Pow-wow Circle's fire at this event. I remember that alot of people thought the Pow-wow t-shirts with Michael Eastman's Indianized face on them were a bit to "egotistical". I simply thought that the man "used" his own face as a template for his artistic work. Of course, wearing someone's "face" on a t-shirt at a Pow-wow (I know I wore the t-shirt at this event) along with everyone else, was a-bit-of-an-overkill, at least to my thinking. Michael Eastman also looked up in the Gordon Day Abenaki-English Dictionary, the term "sagakwa" AI : shout with pleasure, cheer which is on 443 of the Abenaki to English "Blue" Dictionary......in the English to Abenaki "Red" Dictionary on page 348 is the same information. An Elder once told me that this word sagakwa did not mean to shout with pleasure, or to cheer....but rather it meant to shout with pleasure (as in sexually) when being intimate with another person. Certainly if this is the truth of the meaning of this word sagakwa, then Creator only knows what the ancestors/Old Ones were thinking when they went to this Pow-wow event in Twin Mountain in July 1988. I sometimes wonder if anyone (who might have known the honest-to- goodness Abenaki Language) got the impression they were going to some inappropriate Indianized "orgy" when they read there was a "Sagakwa Pow-wow going on in Twin Mountain, N.H. on July 18-19, 1998?

June 24, 1998 - July 15, 1998 and July 18th - 19th "Sagakwa" Twin Mountain, N.H. Pow-wow

I will move on to what the purpose of this blog is all about; documentation of which needs to be shown, so that one can make up their own minds, as to the legitimate "merits" of these alledged Abenaki "groups" claims and proclamations.

It is mentioned in the July 15th, 1998 newspaper article that, "Jim and Terri Clothey of Whitefield will recreate an Abenaki Village of the 18th century". Guess who they were bringing along to help populate this so called Abenaki Village of the 18th century? You guessed it, the new and improved "re-enactors", the El-Nu "group" now calling themselves "The ELNU Tribe Of The Abenaki" and they even have "The Great Seal of the ELNU Abenaki, Of The People". This "group" allied with and was created by & promoted via Nancy Lee (Millette) Cruger - Lyons, as a "sub-band" of the "group" Koasek Traditional Band of Abenaki.

Now, let's for a minute or two follow the little yellow brink road and see where it will take us about this "group" called the El-nu so called "tribe or band" as they like to call themselves today (June 15th, 2009)....don't forget Too-too and the Little People.....

SOURCE: http://en.wikipedia.org/wiki/Unrecognized_tribes

Koasek Traditional Band of the Sovereign Abenaki Nation (formerly Northern New England-Coos Band, Independent Clans of the Coos United, Cowasuck of North America and Cowasuck-Horicon Traditional Band; a.k.a. Cowasuck Traditional Band of the Sovereign Abenaki Nation). This tribe is composed of: Coos Band of Abenaki Nation and/or called Northern New England Band of Abenaki Nation.

The latter "incorporated names" of Howard F. Knight Jr. a.k.a. "Chief" Rushing Water's self-created and self-promoted invented Abenaki "Tribes" and/or "Bands"!! Just do the math......1, 2, 3, 4.......1+1=2 and 2+2=4 and so on.... This will all of it make sense as we post new information and documentation that you can review and evaluate yourselves. Just follow along the "yellow brick road" of how these "leaders/ "Chiefs"/Representatives and their "membership"/"followers" have conducted themselves throughout the past 15 years to the present. Simply said, it is quite "revealing" indeed as to who they REALLY have been & are.

Re: AbenakiPride: Setting the Record Straight.blogspot.com

How very interesting that whoever this peron or persons is/are and whomever they "represent" does not use their real given name! Again, there is NO repsonsibility or transparency in their words or conduct. This is merely a platform or foundation in which to assault me personally, as they have done before, which you will read for yourselves as I post those documents. What I have posted on this blog of mine is VERY PERSONAL. Personal in that THEY REFUSE to SHOW the genealogical or social evidence of their self-created and promoted claims of alledgedly being Abenaki descendants.

So what if "Chief" and/ or "Grand Chief" Homer St. Francis is DECEASED now! What?, I can't speak/ discuss anything about his life, him or anyone else, because he happened to have passed away on July 07, 2001? So, if that is the case (and this "other" person is correct in their conclusion about not talking about deceased person's because that deceased person is unable to "defend themselves", then that means we can't talk about or critize or discuss deceased people "because they can't defend themselves" like for exmaple, Christopher Columbus, Samuel de Champlain, Abraham Lincoln, Odzihozo, or Jesus himself!. No one ought not to be discussed either by the likes of "Dr." Frederick Matthew Wiseman (and by anyone else in the living), since these people are all deceased as well. According to this "unknown person" obviously I alledgedly have "little respect for or courage towards the deceased" because I have discussed their lives, etc. on this blog. Can you "see" the absurdity in this conclusion of theirs? I certainly do.

"Defensiveness" is an interesting trait to all of these "groups" and their "membership", who are alledgedly "Abenaki".

I will keep posting new clarifying documentation regarding persons in these "groups" as time goes along.

If "they" can make enough "noise" and create enough "distractions" they are hoping that the Vermont/ and New Hampshire PUBLIC and the Vermont/ New Hampshire Legislature's will pay no heed to the documentary information that I am and will be presenting on this blog. It is obviously not in their favor, for their repeated attempt's at Instant Vermont and/ or New Hampshire State Recognition, or otherwise.

So the ultimate and very simple question needs to be asked. Who is this person who created this http://www.abenakipride.blogspot.com/, since obviously it is they who are still "hiding in plain sight"!

March 10th, 1997 etc. November 11th, 1997 Happenings

Newton Washburn and I began communicating with each other genealogically speaking and I began doing genealogical work on his ancestry, as I did my own. He taught me some of his basket-making skills (though I never did infringe on his 'market' by making many baskets or selling them 'in his territory' out of respect for him in his elder years). The March 10th, 1997 letter-of-inquiry was sent to me from this "Tolba group" requesting I help them with some drummaking. I don't know what became of this "group" but eventually I think it just fractured or what have you. They drove up, visited, drove me down to Brattleboro, we did the drum-making and I tried to impart what little Abenaki language skills/words etc that I had at the time, and they brought me back home to the cabin in East Lancaster, Coos County, New Hamsphire.
On "Page 2" of this "Tolba Newsletter" Newton Washburn was said to be the "Chief" of the "White Bison Council" created and promoted by Nancy Millette which was also attended by her 1st cousin Rick Hunt. It is indicated that Newton Washburn "retired" from the Council. Hardly the reality or the truth of the matter. What really happened was that the man, got turned in to the State Fish and Game Department for illegally shooting from a vehicle, at a protected bird-of-prey in Lisbon, New Hamsphire and Nancy (Millette) Cruger decided to "remove" Newton Washburn from the position in which she placed him alledgedly "because he was saying he was a "Chief" of the White Bison Council, of which she was creator and promoter of. She "used" him, from that picture on the wall of his basketmaking shop there in Bethlehem, New Hampshire to putting him up as "Chief" of her self created and self-promoted "White Bison Council" group. And then when he did something which to my thinking was inappropriate and stupid, considering (but don't we all do some things that are stupid eh?) Nancy Cruger decided she couldn't use him anymore, and threw him out of her "club".