Addendum to the Petition for Federal Recognition
Dated January 10, 1986
In Repsonse to the "Letter of Obvious Deficiencies and Significant Omissions"
Dated (6/14/1983).
Part B
CONTINUED:
Page 70: [Page 69 continued] …include the Morit’s, St. Francis’s, Lapan’s, Phillip’s, Gardner’s and Winters’s. 293 Like the companion accounts from the St. Francis family already mentioned in the Petition, this oral history ties major contemporary families back to the Missisquoi village period before 1800. 295 The Lampman family member who passed on this account was clear that it described both the time of the Missisquoi village before 1800 and the time of her grandparents about 1880. 296
Footnote 293. See Family chart #'s 2, 3, 4, 5-6, 7, 8, 11, 12, 16, 17, 18, 19 & 22 in Appendix 11.
Footnote 294. [M.I.A.?]
Footnote 295. 2262, 10/6/83 in Moody, Field Notes, 1983. It is common in Abenaki oral tradition for accounts to date back to a compressed time of the “grandparents”. Generally the oral histories of the period before 1850 gathered at Missiquoi are interwoven with the history of the grandparents of the older mid-20th century informants. The time marker which lends chronological verification to the Swatson account has helped to pin down the exact period involved. The core tradition deriving from non-Indians inappropriately renaming the village ‘Swanton’ sets the tone and time of the original account in the late 18th century.
There is growing evidence that the Lampman (Lantman) family of the Hoosac Falls, New York area above Albany were directly were directly associated with the Abenakis, Sokokis and other Schagticokes in trading relationships which date to the mid-18thc century. [Lampee 1938:93; Moody, Field Notes, 1977-98]. It is likely from the written and oral tradition that Henry Lampman, the father of Henry, who married to Julia Ann Morits, was himself of Abenaki descent. Lampman family oral tradition also indicates that intermarriage with Indians began with this generation, if not earlier. [78, 7/16/1983:11; 2291, 4/25/1979:1].
Page 71: "Until the tradition was recorded, it was only assumed that the Morits/Maurice family was connected back to the pre-1860 period from indirect accounts gathered at Odanak in the 1950's and early 19th century church records discovered in the 1970's. 296
The Swatson account is also a clear indication of both familial and tribal leadership patterns among the Lake Champlain Abenakis. The role of settling fishing grounds, particularly on the Missisquoi delta, appears here as the most memorable task of the community leader. As fish were the basic staple of winter, early spring and mid-summer existence, and even became 'legal tender' amongst all residents of northwestern Vermont in the 1816-17 'scarce years', the chief's role as arbiter of fishing grounds makes sense in historical context. 297
The recent fish-ins confirms that the freedom to fish for subsistence purposes has always been important to the Abenakis at Missisquoi. 298 A similar role for chiefs in settling hunting ground disputes is records among the Abenakis of Odanak. 299 Chief Swatson, or Joachim was one of the Morits family ancestors according to oral tradition. 300 He was clearly one of the family leaders with much wider responsibilities among many families in the Missisquoi community around 1800.
Footnote 296: Moody 1979: 42-3, fn 22: Day 1981: 86; RP: 58-9: & Family chart #'s 2,3,4,5-6,7,8,11,12,14,16,17,18,20,21 & 22 in Appendix 11.
Footnote 297. Perry & Barney 1882:1009.
Footnote 298. RP: 130-1.
Footnote 299. Day 1978: 156-7; Moody, Field Notes, 1977-85. The Missisquoi focus on fishing also underscores a major different between the Odanak population, which relied on their extensive hunting territories for their living, and Missisquoi where fishing and trapping for food and for a living has been the basic pattern since the 18th century. This point is discussed in more depth in the Odanak/Missisquoi contact Section (III) here.
Footnote 300. 2262, 8/18/81, p. 2. Other Missiquoi oral traditions in the St. Francis and Medor family refer back to the most celebrated ancestors for family origins and community history. Odanak Abenakis share this attribute of family naming and history. (Day 1978: 156; Day 1981: 73).
Page 72: "It is very significant that John Perry (about 1860), George Barney (1882) and other historians of Swanton and the region made no mention of Chief Swatson in light of these oral traditions.
Page 73: It appears from recent research that the role of inter-family leadership has always been filled at Missisquoi, occasionally with the term ‘chief’ applied to the male leader and ‘doctress’ to the female leader by Indians or non-Indians close to the families and community. 305 ‘Chief Swatson’ of the Monument village and ‘Madam Campto/ Crappo’ the ‘Indian doctress’ of St. Albans Bay stand out in the period around 1800. 306 A virtually identical account of one dispersed family band of Coos Abenakis at the headwaters of the Missiquoi in 1799 refers to the ‘the chief man’ being ‘Capt. Susap’ who was with ‘Molly Orcutt’, a well known ‘Indian doctress’. 307 In similar fashion, one non-Indian resident of Swanton recently stated that Nazaire St. Francis was “a sort of a chief, but he never … mentioned it even, but among his people they knew he was a patriarch.” 308 Contemporary St. Francis family informants recall that ‘Old Mitch’ St. Francis, Nazaire’s father, was “chief” of his people in his day (1860-1917) as well. 309 In the same fashion, the Lampman informant who recounted the Swatson tradition was quick to point out that Leonard Lampman, the present chief, is the contemporary successor to Swasson Morits. 310 There was a succession of such…
Footnote 305. Note that the term ‘chief’ has been found applied to male Indian leaders by both Indians and non-Indians. The term ‘doctress’ has only been found in non-Indian descriptions of Indian women who were healers. Many terms are used in the Indian community to describe women, and men, who serve in a healing capacity. Like other northeastern Algonquin communities, the healers were and still remain anonymous. [See Leadership Criteria list in Appendix 8].
Footnote 306. Adams 1889: 37; Moody 1979: 37-8; RP: 54.
Footnote 307. White 1882: 315; Moody 1979: 40.
Footnote 308. 2288, 11/13/83: 6. This impression of Nazaire was widely shared in the Abenaki community as well according to oral tradition from a number of families. [See Nazaire St. Francis card in AA; Moody, Field Notes, 1977-85].
Footnote 309. 7; 28; Moody, Field Notes, 1977-85. See also Mitchell St. Francis card in St. Francis cards in AA.
Footnote 310. 2262, 1982 in Moody, Field Notes, 1982.
Page 74: ...individuals including John and Martha Morits Lampman (1880's to 1915), then Martha Morits alone (1915 to 1940), and Walter Lampman (1940 to 1955). 311
Footnote 311. See John Lampman & Walter Lampman cards in Lampman cards, & Martha Morits card in Morits cards in AA. 2263, 10/6/83:11. See also Family History and learship chart in Appendix 2.
Page 76: "The census records in the greater Swanton area show that the Morits family was residing there from 1800 to 1840. Both Henry Morits (Mororits/Mowen) and John Morits (Moritts/Minels/Morois) appear in Highgate census records in the early 19th century. 319 John Morits is the direct ancestors of the Lampman, Morits and Martin family members today. 320 The Henry Morits line was closely tied to the Barratt Central family and appears in that genealogy today. 321 There is clear evidence in local land records that they were living up on the Rock River in the Highgate woods near the Canadian border. 322 The location of other Morits families in Swanton and St. Albans has also been ascertained in the same period. 323 The location of the Morits family on the Monument side of the Missisquoi in Highgate Springs puts the census family after 1800 in direct accord with the Swatson oral tradition of the Morits family before 1800."
Footnote 319. See 1800 to 1849 Highgate censuses in Appendix 1B.
Footnote 320. See Lampman & Martin Central family genealogies in RP; & Family chart #’s 5-6, 14, 18 & 22 in Appendix 11.
Footnote 321. See Arlene Murray Parks card & Henry Morits cards in Morits cards in AA; & Family chart # 18 in Appendix 11.
Footnote 322. See 1800 to 1822 Highgate Land Record list in Appendix 4B.
Footnote 323. See 1820 & 1840 Swanton censuses & 1830 St. Albans census in Appendix 1B.
Page 77: In 1800 the Mantle (Momtock/Laurent), Canard (Anus/Anance), Youngman (Young/Lajeunesse) and Winters families were living next door to John Morits and his family in the same small Highgate woods neighborhood according to the census. 326 The Winters family was specifically mentioned in the Swatson account. The same year Henry Mowen (Morits) and Henry Lampman were listed as living in another section of the Highgate woods with one Indian neighbor named Cross listed. 327 There were no Francis/St. Francis/ Mitchell families listed in Highgate in 1800, but a Lewis Francis family appeared in the Swanton census close by. 328 So, in 1800, at least three of the families cited in the Swatson oral tradition (1780 to 1800), including two major ancestral families and two contemporary Abenaki families, were indeed living in the Swanton/Highgate area. Perry’s landmark account of Abenaki ‘disappearence’ from the Missisquoi village by…
Footnote 326. See 1800 Highgate census in Appendix 1B.
Footnote 327. See 1800 Highgate census in Appendix 1B.
Footnote 328. See 1800 Swanton census in Appendix 1B.
Page 78: …1800 was matched by Abenaki emergence in small, disperced neighborhoods in the greater Swanton area just as oral tradition and the Petition have clearly stated.
By 1810, several familiar Missisquoi Abenaki names including Bartan (Benedict), Cibben (Kapino/Crapo), Legur (Lazare), Phillips, Gardner, Hogue (Hoague), Newell (Noel/Wells), Pine (Coas/Lapan) and Michel (Mitchell/St. Francis/Francis) were listed with John Morois (Morits), Henry Mororits (Morits) and a Lampman family in the Highgate woods. 329 A similar number of families with many of the same names appeared in Swanton census for the same year. 330 The names were listed alphabetically in both towns so no proximity between these families can be surmised. But the size of the listed Swanton and Highgate Indian population, 180 individuals in 22 families, clearly confirms that the Swatson oral tradition was an accurate depiction of the period around 1800.
The John and Henry Morits families were recorded in the Highgate census with the most consistency of any Indian family down to 1840. Freyner/Francis (St. Francis), Mitchel (Micha), Lampman, Barratt/Barns and many other families with direct descendants in the present community also appeared in the censuses. 331 In 1840, JamesFrancis and family were listed in the same neighborhood with the John Morits and Polly Newell (Noel/Wells) families. Nearby, there were two more Morits/Murran families living in two other small neighborhoods with Newell (Noel/Wells), Laraway (Laurent), Salt (Greenia ancestor), Nolete (Wawanolet/Whitehead), Barnes (Barratt) and Dacar (Cheney ancestor) families.Taken with the strong leadership tradition in the Morits family dating from around 1800, their consistent presence in the records...
Footnote 329. See 1810 Highgate census in Appendix 1B.
Footnote 330. See 1810 Swanton census in Appendix 1B.
Footnote 331. See 1820-1840 Highgate census in Appendix 1B; & Family chart #'s 2, 3, 4, 5-6, 15 & 22 in Appendix 11.
Page 79: ...followed by many other known Indian families, provides abundant confirmation that these ancestral Morits families were in the forefront of the Missisquoi community during the 1790 to 1840 transition period. This notion is further corroborated from Odanak where oral traditions gathered in the 1950's and 1960's specifically identified the Maurice/Molisse family with 18th and 19th century Missisquoi. 332
There was another important facet of the Morits family presence in the area from 1800 to 1840. There were three men named John Morits born from the 1750’s to the 1790’s and two named Henry Morits born before 1755 and between 1780 and 1785 who were listed in the records under the two men’s names. Each time the head of the family got old and presumably died, a younger replacement with the same name showed up in the records and took his place. 333 This pattern was common to Odanak and not unique to Highgate’s Morits family, but it has not been as well documented in the existing records elsewhere. 334
By definition, in Abenaki naming tradition, the direct identification with “an outstanding ancestor” confirms continued familial, and often, community leadership.
This pattern was the only consistent aspect of the local census listings during the 1800 to 1840 period in Swanton or Highgate. The rest of the families listed with John and Henry Morits households came and went in the records of that time. In fact, only in 1810, when most of the northwestern Vermont towns…
Footnote 332. Evidence is strong from the Odanak families who came to the Old Tyler Place in Highgate Springs each summer in the late 19th and early 20th centuries were returning as much to one of their ancestral villages where relatives still resided as they were to a resort where they could sell their wares to the tourists. The Benedict (Panadis/Parady) and Claude (Glode/Pagonowit/Butter/Ladue) families, along with the Maurice (Morits) family were identified with this annual return migration.
(Day 1981: 86, 105, 107; Moody 1979: 43, 49; Moody, Pers. correspondence with Day, 1979-81).
Footnote 333. See 1800-1840 Highgate censuses in Appendix 1B & in AA.
Footnote 334. Day 1981: 73, 101-3. This naming sequence conforms to the common practice seen also at Odanak to name children and grandchildren the same first and last names.
Page 80: …reported more Indians than other years, did other portions of the extended families and Abenaki community appear with the core Morits nuclear families. 335 As noted above, all of the families identified in the Swatson Morits oral tradition were also found in either the 1810 Swanton or Highgate censuses that year.
This is strong evidence that the Morits extended family was a central or front family during the transition period after the village was lost in the 1790’s until about 1840. As discussed earlier here, the Mitchell (Micha) family subsequently emerged in the Swanton Lake Road and Back Bay neighborhoods. 336 And sources cited here and in the Petition have also shown how the Francis/ St. Francis family in Swanton emerged as a similar leading family from 1820 on as well. 337 This kind of revolving family leadership of the community has also been documented in the Missisquoi Abenaki tribe in the 18th century when the Wawanolet/Whitehead/Greylock, Portneuf and Mitchell/St. Francis families were most evident, as well as in present day when the Lampman, Vansalett, Richards, Medor, Lapan, Gardner, Maskell, Partlow and St. Francis families are serving similar functions in various public forums and contemporary records. 338
Footnote 335. Twelve family members were listed in the John Morritts family, nine in the Henry Mororits family in 1810. [1810 Highgate census in Appendix 1B & AA].
Footnote 336. See Mitchell family discussion [pp 29-31] here. See also 1810 Highgate, 1820 St. Albans, 1830 Alburg, Highgate, Sheldon, St. Albans & Swanton, 1840 Grand Isle, Sheldon, So. Hero, St. Albans & Swanton censuses, Household #'s 5 & 6 in 1850 Franklin census, Household #'s 27, 271 & 273 in 1850 St. ALbans census & Household #'s 7 & 20 in 1850 Swanton censuses in Appendix 1B. Moody 1979: 53, 56-7 fns 34 & 35; RP:63-6, 72-3, 223; & Family chart # 15 in Appendix 11.
Footnote 337. See Francis/St. Francis family discussion [pp 7-8, 31-2, 33] here. See also Moody 1979: 58-9 fn 36, 64, 76-7; RP: 61, 66, 77-83, 89-92, 94-5, 97, 99, 104-5, 107, 121, 124, 128, 133, 208, 210, 212, 219, 222-7; Addendum Part A: 3-5,9: & Family chart #'s 2, 3 & 4 in Appendix 11.
Footnote 338. RP: 29, 37-8, 41, 46-7, 90-2, 104-5, 118, 123-4, 127, 129-30,133.
Page 81: The two universal components of these long cycles of community leadership have been a large extended family and an extraordinary individual leader like Greylock, Francis Titigaw (Francis Michell), Swasson Morits, Madam Camp/Crapo, Mitchell and Nazaire St. Francis, Cadell Freemore Brow, Joe Patnode, Louis Gardner, John Lapan and many others. 339 And as always, these leading families in the records and non-Indian public view protect and reflect a much larger Abenaki population behind the scenes.
The Morits family did indeed remain a major force in the community after 1840, but in terms of written records, both they and the Lampman extended family became much more hidden. As oral tradition and the Petition have shown the Mortis, Lampman, Gardner, Lapan, Phillips, Demar, and other families went ‘on the ladder’ for much of the 1840 to 1940 period, moving from place to place leading a traditional, subsistence lifestyle. 340 Their clearest manifestation to date in the local records until about 1900 has been in intermarriage with some of the more settled families and their occasional mention as the local Swanton/Highgate basketmakers and herb gathers. 341
Footnote 339. See Family History and Leadership chart in Appendix 2; & Leadership Criteria list in Appendix 8.
Footnote 340. RP: 85-7.
Footnote 341. Moody 1979: 73-5; RP: 76, 81-3, 85-6; & William Morits card in Morits cards in AA.
Page 82: Other evidence from a variety of sources confirms that the Morits/Maurice/Tanagite family has an extensive history which touches on many contemporary Abenaki families and most of the known Abenaki neighborhoods in northwestern Vermont from the 18th century on. Not only are links with the Lampman, Winters and St. Francis families in evidence, but also with the Portneuf, Panadis/Benedict, Denis/St. Denis, Mitchell, Jerome, Robert, Butter/Pagonawit/ Claude, Joseph, Lawless, Capino/Crapo, Marie, Pierre/St. Peter, Saziboet, Nagazoa, Phaniff/Farnsworth, Tahamont/Duhamel, Littlefield and Obomsawin/Bowman families of Missisquoi, Durham & Odanak in the 19th century; 342 the Gardner/Morin, Greenia, Maskell, Francis/St. Francis, Goiette/Guyette, Lampman, Lapan, Demar/deMora, Martin, Hoague, Vancelett, Lafrance, Levick, Richards, Barns/Barratt Central families; 343 the Bellvue and Mercier Other families; 344 the Bohannon, Lafar/Tiriac, Reynolds, St. Andrew, Therrien, Minkler and Mitchell Small families; 335 and the Lajois/Lashaway/Playful, Chateneuf/Phaneuf, Winters, Gautier, Morits, Sartwell, Lapointe, Salesbury, Sears and Salt ancestral Missisquoi families. 346 These citations are concentrated around Swanton…
Footnote 342. RP: 58-9, 60, 82-3; Day 1981: 86; Moody 1979: 42-3 fn 22, 45, 52, 74-5. See also 1841 O'Callaghan's register in Appendix 5A; 1847 & 1853 St. Mary's register in Appendix 5B; Morits/Maurice family cards in Morits cards in AA; & Alexis Maurice, Joseph Morrisseau, Marianne Tanagite, Mary Morris, & Sophie Maurice cards in Morits cards in AA.
Footnote 343. Moody 1979: 62; RP: 86, 225-6. Also see 1841 & 1847 O’Callaghan’s register in Appendix 5A; 1853 St. Marie’s register in Appendix 5B; Arlene Murray Parks, Gordon C. Morits, Hattie Morits, Joseph Morits, Julia Ann Morits, John Morris & Mary Morris cards in Morits cards in AA; & Family chart #’s 5-6, 7, 9, 10 & 18 in Appendix 11.
Footnote 344. See John J. Morits & Romauld Morits cards in Morits cards in AA; & Family chart #’s 3, 4, & 18 in Appendix 11.
Footnote 345. Moody 1979: 51 fn 28, 74; RP: 225. See also 1841 & 1844 O’Callaghan’s register in Appendix 5A; Henry Murray & John Morris cards in Morits cards in AA; & Family chart #’s 7, 9, 12 & 14 in Appendix 11.
Footnote 346. RP: 225. See also 1841 O’Callaghan’s register in Appendix 5A; 1847 & 1853 St. Mary’s registers in Appendix 5B; Alvira Moits, Anaize Merritt, Baptiste Morin, John F. Morris, Mary R. Morets, Sophronia Morice & Paul Morits cards in Morits cards in AA; & Family chart #’s 9, 15 & 18 in Appendix 11.
Page 83: …Highgate and St. Albans although the family also appears in Alburg, the Islands and Sheldon from 1800 to 1920. 347 There is also solid oral and documentary data that both the Gardner and Demar families share a common ancestry and name origin with the Maurice /Morits family. 348
By the turn of the 20th century, the Morits and Lampman families were focused on the John’s Bridge and Lake Road neighborhoods of Swanton. Virtually all branches of the family were leading the subsistence life and therefore do not appear in the 1850 to 1900 censuses except one family in the 1860 and 1900 Highgate Springs neighborhood, and an individual in the 1900 Franklin woods neighborhood. 349 Local records, however, locate them in several Swanton neighborhoods, as does the 1910 Swanton census. John, Walter and Dewey Lampman, three children of John and Martha Morits Lampman, were born in the 1880’s at John’s Bridge and the Lake Road according to local records. 350 Henry S. Morat (Morits), last descendent of that branch of the Morits family in Swanton, and his wife Mary Barratt of the large Barratt Central family, were living on Upper Ferris Street with adopted Champang and Hoague family members in their house. 351 It is quite likely that Arlene Murray, who is a contemporary member of the tribe with Milton roots, derives from this same Henry Morits (Murray) line found in early 19th century Highgate and 1910 Swanton. 352 The Albert Champang…
Footnote 347. See Franklin/Sheldon, Grand Isle/No. & So. Hero, Highgate, St. Albans & Swanton 1790-1910 Summaries of Names in Appendix 1A.
Footnote 348. See Louisa Dejardins Morin card in Gardner cards & Demar family cards in AA.
Footnote 349. See Household # 27 in 1860 Highgate census, household # 82 in 1900 Highgate census & household #231 in 1900 Franklin census in Appendix 1B.
Footnote 350. See John, Walter and Dewey Lampman cards in Lampman cards in AA.
Footnote 351. See Household #76, Dist # 117 in 1910 Swanton census in Appendix 1B; & Henry Morits cards in Morits cards in AA.
Footnote 352. See Arlene Murray Parks card in Morits cards; Barrat Central family member list in RP; & Family chart #18 in Appendix 11.
Page 84: …cited living with Henry Morits was later to become the head of that Abenaki family in the 1930 to 1960 period.
Out on Lake Road, William and Mary Hoage were living with Napoleon and Josephine Sharkey Hoague in the same 1910 house. 353 They were living there in 1900 when the census was taken as well, but along with at least 300 other Abenakis, were missed or avoided by the census takers. On the edge of Back Bay in 1910, John and Rosa Bellvue Morits were living next door to Napolean Hoag’s brother Peter, and a Ledoux family. 354 Nearby on Bushey Street, John and Martha Morits Lampman were living with Merry J. (Martin)(Morits) Barratt. 355 Mary Jane Martin was Martha’s mother. She had remarried the herb gather Will Barratt after Will Morits died, and had been widowed a second time by 1910. 356 Out on the County Road, south of the Upper Ferris Street and Lake Road neighborhoods, Ed and Mary Lampman Martin were raising their family in a small neighborhood of Greenia’s, Hance’s (Hanks/Anus) and Root’s. 357
Mary Lampman Martin was daughter to the Henry and Julia Ann Morits Martin couple discussed in detail for the 1820 to 1880 period in Swanton’s outlying neighborhoods.
This interwoven, multi-neighborhood pattern of settlement evident in 1910 had taken the same basic form since the late 18th century, and continues in the Lampman, Morits and Martin family descendants today. The simultaneous jump in Lampman, Martin, Hoague and Morits family listings in the 1910 Swanton census shows on a family…
Footnote 353. See Household # 211 in 1910 Swanton census in Appendix 1B.
Footnote 354. See Household #’s 310, 311, 313 in 1910 Swanton census in Appendix 1B; & Family chart #’s 5-6 in Appendix 11.
Footnote 355. See Household # 100 in 1910 Swanton census in Appendix 1B.
Footnote 356. See Mary Jane Martin card in Martin cards; Will Morits card in Morits cards & Will Barrat card in Barratt card in AA. See also Family chart #’s 5-6 & 18 in Appendix 11.
Footnote 357. See Household #’s 436-51 in 1910 Swanton census in Appendix 1B; & Family chart #’s 2, 3, 4, 5-6, 7, 9, 15 & 18 in Appendix 11.
Page 85: …basis the doubling of recorded Indian population listed from 1900 to 1910. Of course, as far as these linked families are concerned, the dramatic shift in local Indian population was strictly as artifact of the census records, as many underground Abenaki families, including these four, were extensively recorded in the local Swanton records throughout the late 19th and early 20th centuries. 358 The Morits, Lampman and Hoague Abenaki families have a continuous presence in the 19th and 20th century greater Swanton area which is tightly woven into the fabric of the Abenaki community at Missisquoi.
The family histories discussed here have a general theme of continuity which has been found to run through many of the major Abenaki family histories at Missisquoi from the 18th to the 20th centuries. The extensive links between the contemporary families discussed in the Petition and the other sources, have proven to be a direct outgrowth of Missisquoi Abenaki live in the 18th, 19th, and early 20th centuries.
In fact, in the case of the major Morits Ancestral and Small family, there is a clear line of ancestry to the 18th century Abenaki families involved in Robertson’s lease, extensive intermarriage around the Missisquoi, Odanak and Durham Abenaki areas with other known Indian families, and then a deep and continuous involvement in the crucial transition period from 1790 to 1840 when the Highgate woods, St. Albans Bay and Swanton Indian neighborhoods were developing into their present forms. The Martin, St. Francis/Francis, Mitchell, Barratt, Lapan, Medor, Demar, Gardner, Lafrance, Olds, Phillips, Wells, Bertrand, Champang, Camron, Cheney, Vansalett, Lampman, Lafar, Blair, Dennis, Ledoux, Morris, Patnode, Paquette and Shedwick Central, Other, and Small Abenaki families tied to the present membership have all proven to have a similar, interwoven history traceable to the 18th and early 19th century Missisquoi Abenaki community. Further discussion of these families follows in the Addendum Part C.
Footnote 358. See the Lampman, Morits and Martin family cards in AA; Family History & Leadership chart in Appendix 2; & Martin Central family history in Section V here.
Page 91: Harold St. Francis, brother to Homer St. Francis and one of the first members of the family to join in the revitalization movement, lived for many years in the Lake Road neighborhood where he was married to the mother of the Partlow sisters. 386 Leonard Lampman recalls that it was his close relationship with Harold and Harold's ties to the Lake Road neighborhood that facilitated him leading the large Lampman/Morits Central family into official tribal membership in the 1976 to 1978 period. 387
Footnote 386. RP: 87, 224; 6, 4/26/77. See Family Chart # 4 in Appendix 11.
Footnote 387. 78, 9/16/83: 23, 36.
Page 100: Of the Rood farm area in the Lake Road neighborhood, as well as the John's Bridge campground near the Bullard farm, Blackie Lampman recalls that "all the families used it at one time or another". 421
Footnote 421. 78, 9/16/84:1, 2.
Page 101: The Rood and Skinner farms off Lake Road were sites used by the Morits and Lampman families back to the 1780's and most likely overlapped with the Morits/Tanagite/Towgisheat Indian farm listed in Robertson's lease in the 1760's." 428 The Towle farm in Franklin was the location of another Abenaki neighborhood in the late 1700's, throughout the 1800's and is remembered to this day by local non-Indians as the "Indian campground". 429
Footnote 428. See the Lake Road neighborhood in Swanton in Section II here.
Footnote 429. See Franklin and Sheldon in Section II here.
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