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Showing posts sorted by relevance for query wiseman bruchac. Sort by date Show all posts
Showing posts sorted by relevance for query wiseman bruchac. Sort by date Show all posts

Monday, March 14, 2016

Lewis Henry Bowman and Joseph Edward Bruchac Research Time Line Part 3:

January 12, 2016
Douglas Buchholz: Are you still sending you and your fathers kits back?

Jesse Bruchac: I plan on using at least mine; but a little wrinkle came about

Jesse Bruchac: Some Bowman you contacted then he contacted my dad and it spooked him big time.

Jesse Bruchac: Now my dad is saying I [Jesse Bruchac] can't trust you.

Jesse Bruchac: That's one reason I'm so pumped you got the other DNA and Y-DNA.

Yeah he [Joe Bruchac] just said to stay away from you.

Jesse Bruchac: Is it [the DNA] from the Lewis Bowman line?

Jesse Bruchac: He said he would do it [meaning the DNA testing] alone, without you involved, but I'm not pushing him.

Jesse Bruchac: He [Joseph Edward Bruchac III] took a leap of faith / which I respect / and I have joined him on it.

Douglas Buchholz: I also have another Bowman descendant’s kit coming tomorrow.

Jesse Bruchac: Is this Bowman in our line?

Douglas Buchholz: YES

Jesse Bruchac: Sweet

Douglas Buchholz: I wouldn't be testing him if he wasn't. LOL

Jesse Bruchac: From the Queensbury, NY crew?

Douglas Buchholz: I know he's from John Bowman and Catherine Dewey.

Jesse Bruchac: Descended from Forest?

Douglas Buchholz: I really can't ethically state who the testers are without their permission.

Douglas Buchholz: Its four steps out … with two between

Jesse Bruchac: Very cool. I’d love to see what of their Bowman DNA I carry

Jesse Bruchac: My mom also may have some native lines way back …  

Jesse Bruchac: She has Bedell’s and others in VT as well as mid-west Oklahoma ancestry    
  
Douglas Buchholz: So why is your Dad so concerned … If you don't mind me asking?

Jesse Bruchac: He sent me the email. The guy said you are trying to destroy him and disprove his native ancestry and sent a letter of your blog on us.

Jesse Bruchac: He feels now you have an agenda. Proof is hard to find as I said in my first songs on Aln8bak LOL
But I support your efforts and understand why others find them suspect.
I've always been a fan of using new technology; as you know DNA is just a new tool and should prove very interesting!!
The Natick Bowman starting with William is super interesting!!
I mapped it out as best I could but no clue where it begins or where the family scurried off to after selling big chunks of Massachusetts
William, John and Samuel Bowman
I'm thinking of a book on them at some point, they left a lot of records and mysteries behind them

Jesse Bruchac: It was this and being contacted by the Wampanoag’s [with the Bowman- Bruchac Time Line] a couple months back both added up to him just not wanting to work with you. But he has no ill will or anger towards you.

Jesse Bruchac: He [Joseph Edward Bruchac Jr.] remembers you as a fine artist (his words)
Gifted          
                                                                  
Jesse Bruchac: The Bowman line though likely goes back to a white [Caucasian] Bowman so who knows (Unless it's a name change).

Jesse Bruchac: One question is: Were there Bowman’s in Massachusetts in 1630? Likely but none I can find in Plymouth.
So on William Bowman born around then … I wonder why the last name (?) and I want to research it big time

Douglas Buchholz: I hope that you and your father do send your DNA kits in, of your own accord, without my involvement.

Jesse Bruchac: I will talk with him [Joseph E. Bruchac Jr.]. Maybe after we get some results from this Y-DNA line he'll be more inclined.

Douglas Buchholz: Samuel Bowman is ALLEGEDLY the son of 1-2 and then William Bowman of Natick.    

Jesse Bruchac: Yes Joseph Bowman is one of their main guys.

Douglas Buchholz: It’s an interesting dynamic to explore, but it might not be your lineage....
It might be but we don't know (yet).

Jesse Bruchac: Yeah connecting William then John then Samuel then Joseph is tricky
Yea I've seen no connection
Just the name

Douglas Buchholz: They moved around and were poor so being in the records is going to be sketchy just like Vermont's resident African people

Jesse Bruchac: I'm sure they too were mixed white and black listed as mulatto often

Douglas Buchholz: I am saddened to read that your father thinks that my questioning is simply a matter of allegedly trying to 'destroy' your Dad's work or anyone else's. Why not try to find Lewis Bowman's connections, whether he's Native or not eh?
Live Life. DNA doesn't change that.
One doesn't have to be Abenaki to be Abenaki these days.

Jesse Bruchac: Like I’ve said many believe in God too … No proof there or needed

Douglas Buchholz: What puzzles me is WHY I can't find Charles Bowman or Bauman and a Sophie Senecal/ Laframboise/ Rasberry.

Jesse Bruchac: They are mysteries. Maybe fabricated who knows? His Civil War Pension is whacked.

Douglas Buchholz: Would it change you or your father, IF the Y-DNA came back English or the like?
I would hope not!

Jesse Bruchac: Of course not; and likely considering the name etc. I know many natives who fail the DNA tests.

Jesse Bruchac: Family history is very complex as you know and just gets more so these days i.e., Bruce Jenner lol

Douglas Buchholz: Please, if you so choose, inform your father kindly, that I am NOT out to destroy anyone.

Douglas Buchholz: Previously you mentioned Jesse that, "He sent me the email. The guy said you are trying to destroy him and disprove his native ancestry and sent a letter of your blog on to us."
Douglas Buchholz: WHO SENT AN EMAIL FW from me and can you send me that email that I allegedly constructed?
I am pretty sure I know where in the blog he was looking:

http://reinventedvermontabenaki.blogspot.com/2013/02/joseph-bruchac-marge-margaret-bruchac.html

Douglas Buchholz: I noticed that blog post was way back in 2013 in Feb.

Jesse Bruchac: I honestly don't him

Douglas Buchholz: You didn't get his name? Yet he sent you the email? Or an email?

Jesse Bruchac: Between you and me his name is Mike Levet

Douglas Buchholz: Ok, BETWEEN you and me, I am going to FORWARD you the emails I sent to him

Jesse Bruchac: But I don't know him.

Douglas Buchholz: I told you I was and am going to be up front with you and straight forward.
I want YOU to know EXACTLY verbatim what I typed and sent to him.

Jesse Bruchac: I wouldn't worry about it

Douglas Buchholz: I am not worried or the like.

Jesse Bruchac: My Dad’s fine and may actually still do the test.

Douglas Buchholz: But trying to imply that I am attempting to destroy his native ancestry is a bit much.

Jesse Bruchac: I think it's the tone of your blog. Many people see it that way to be honest.

Douglas Buchholz: Yes, I would just change the password and that locks me out of seeing his or your results. Though I was hoping to work WITH you both.

Jesse Bruchac: You come across like you have an axe to grind with the "wanabenakis" or whatever degrading term you used (wink emoticon) You have a lot of haters my friend but I'm sure you are aware of this

Douglas Buchholz: Well as the Devil says right along with God "Get in line" … and “Take a number”.

Douglas Buchholz: I just sent you both of the ONLY sent communications to Michael Levet...

Jesse Bruchac: It's no big deal. I'll read them though

Douglas Buchholz: I don't get it where I am implying that I am doing what he has implied I have. It confuses me but doesn't bother me now that I know who it is.
Just between you and me. If I didn't have a thick skin I wouldn't be doing this work.

Douglas Buchholz: If the DNA shows native or leads us to it, where is the negative agenda on my part?
Just change the passwords and test yourselves. You will match these other Bowman’s I am testing.
I just want to find Lewis Bowman's ancestors paper trail whoever they are.

Jesse Bruchac: Perfect. I'm in.

Jesse Bruchac: Yeah you kind’a gone off like a dick saying “Joseph Bruchac’s say-so?”

From Michael Levet’s email from my person on Jan. 11, 2016 wherein I stated (quote)

“Myself I am looking for Lewis Bowman's ancestors, aside from relying just on Joe Bruchac's say-so.
I am seeking definitives and proof paper trail as to Lewis' ancestral lineage.”

[Definition of Say–so: a statement that is not supported by any proof. One's unsupported assertion or assurance]

Jesse Bruchac: Umm, this is not nice to talk to others in someone's family that's not your own IMHO

I think Mike was defending his family

Douglas Buchholz: Oh. Ok. Clarify. Please.

Jesse Bruchac: People don't like others creeping when not related … but I’m sure you've felt this before.

“Myself I am looking for Lewis Bowman's ancestors, aside from relying just on Joe Bruchac's say-so. I am seeking definitives and proof paper trail as to Lewis' ancestral lineage”

The rest seems legit but that likely sent him [Joseph Bruchac Jr. and or Michael Levet] into not trusting you.

Douglas Buchholz: Well that is true. I am not trying to rely ‘on just your Dad's perceptions’ and so on
I do understand what you’re saying though.

Jesse Bruchac: … Then [Michael Levet] seeing your blog = Red flags!! = “This guy is trying to destroy you Joe.”

Just saying I see where he gets it. I have had many people ask if I'm pissed about your blog
I'm always like … whatever he has a right to his opinions.

Douglas Buchholz: If I was trying to destroy someone I wouldn't be posting that intention and then asking for their help through, such as yourself and your father.

Jesse Bruchac: But my dad had never seen it. Your tone in the blog is often condescending. As if he was lying etc … That's what rubs people.

Douglas Buchholz: Well when you 'see' what I do, it is difficult not to get condescending. It’s a matter of perception(s) indeed

Jesse Bruchac: Assumptions and leaps of faith are one thing and rarely backed up by facts.
Yup … perception and point of view.

Douglas Buchholz: I mean that was back in Feb 2013 and its now 2016. Perceptions change too.

Jesse Bruchac: We believe in the end what we want to believe when facts are scarce

Douglas Buchholz: And that is what I am after … is FACTS.

Jesse Bruchac: Me too and that's why we work together so well

Jesse Bruchac: I do understand your tone and it's never bothered me. Hard questions and questions in general are the only way to find truth.

Jesse Bruchac: But please know I'm always honest with you based on my particular biased opinions

Jesse Bruchac: I will say, as a family our intentions, are pure and I know you know that
I love the language hence my involvement whether I have native ancestry or not it matters to me.

Jesse Bruchac: My dad actually stood up for you as I said

Jesse Bruchac: He told Mike you were a good guy and a great artist who I have remained friends with. Over 20 year’s nid8ba

Jesse Bruchac: He just agreed he didn't feel he could trust you, but that's understandable, when we look at the facts in play here.

Douglas Buchholz: Again = perception

Jesse Bruchac: You and I can play together under everyone's radar … Finding truth … And pissing people off along the way.

March 08, 2016
Jesse Bruchac: But the “no native links” is not really possible according to experts
It’s just a probability
Not enough info to prove anything
As far as ancestry with DNA

Douglas Buchholz: Joseph Sénécal dit Laframboise and his wife Marie Josephte Geneviève Gosselin.
Their son Jean Baptiste Pierre Sénécal dit Laframboise moved into Rutland County, Vermont as well.

Jesse Bruchac: And we are connected to them? Likely looking at the family finder matches?

Douglas Buchholz: Yes that is true, somewhat, but we are ONLY talking about 1-2-3-4 steps; Not 9-10- or 18 steps out.
IF Lewis Bowman or Jesse were Abenakis or Obomsawin's it would show on the autosomal and or Y
And that kindly, and respectfully, is NOT showing at all.

Jesse Bruchac: Not totally true. We don't know all the Abenaki DNA.

Douglas Buchholz:
We KNOW what the Bowman DNA is showing and what it is not.
Bowman's are NOT O'bomsawin’s.

Jesse Bruchac: I agree the direct Y [Bowman] ancestor is not an O’Bomsawin.

Douglas Buchholz: And IF Lewis Henry Bowman and or his son Jesse or John etc were Abenakis, it would show it.

Jesse Bruchac: But that's one of 10,000 or so not accounted for

Douglas Buchholz: Even if their spouses were Native, it would show it, and it isn't.

Jesse Bruchac: I don't get how

Douglas Buchholz: This is Mr. Bowman's ethnic make up

Jesse Bruchac: That's all probabilityfrom a company. Read the link I sent. I don't buy it
Only if we had actual data on Abenakis could we target the group and it’s far from complete

Douglas Buchholz: But again IF the DNA were Native without 3-4 people going back from son to father, to grandfather, to great grandfather = it would show up.

Jesse Bruchac: I think it does it's just not been recorded. If you added us in as native it would be. That's why Lewis is such a mystery to you.
Douglas Buchholz: So what you are implying is that you don't believe the Y is M269 from Europe and you don't believe the results?

Jesse Bruchac: Studies show in only 5% percent of natives have tested. But so few have been tested its non-conclusive. Especially in the northeast. Where there was earlier contact.

Douglas Buchholz: If the Y markers match the Lexington/ Watertown MA Bowman’s then we know your Bowman's from England.

Jesse Bruchac: Perhaps there will be a probability though

Douglas Buchholz: You’re wrong; probabilities do not exist in Y or mtDNA results

Jesse Bruchac: It's just not fact but likelihood

Jesse Bruchac: It's all math. But I'm not arguing that the bowman line does not go to Europe …
It is very likely it does … from the results we've seen. But so do many natives. So it's a matter of time-frames too, more probability factors. You should read about why tribes don't use DNA
For paternity yes …

Douglas Buchholz: I've read all about tribes not using DNA, and yet contrary to that as a whole, there are MANY people doing DNA testing within those tribes, including the not-so-legit ones. White people claiming to be what they ain't
And like you said, claiming their DNA is native when it never was.

Jesse Bruchac: DNA is not the only factor tribes look at

Jesse Bruchac: I'm fully accepted as Abenaki … By those who I care about.

Jesse Bruchac: Yup it's a long story. Lewis Gill … He was accepted by some … Not all … Some still call the Gill family whites.

Jesse Bruchac: There are tons of Sénécal still here but not related to us. Young and Wood.

Jesse Bruchac: Those are two other families in the cemetery with Lewis Henry Bowman.

Jesse Bruchac: Well the one near his house off Ormsby Road on Cold Hill

Jesse Bruchac: I think there may be a connection to the Young family

Jesse Bruchac: Because he lives right near their cemetery and on their land in Porter Corners, NY

Jesse Bruchac: Maybe he just worked for them. I don't know.

Jesse Bruchac: I should make a trip up there. The stones are really old but I think in the town record

Douglas Buchholz: Because we are talking 1-2 generations it’s not like recombination would affect...
This is why I am telling you 100% that neither Lewis Bowman nor his sons were genetically Native....
Because it would show itself very clearly itself. I even used Gedmatch to see if I could detect it lowering the cM ratio or threshold. And while we know you are descended from Ots-took it’s so far back that recombination would have destroyed any genetic inheritance 3-4 generations down from her, so it is undetectable within the two Bowman testers. But genealogically we know the connection is there ancestrally speaking.

Jesse Bruchac:  So if Lewis had any native it's how far back to not show?

Douglas Buchholz: Yet even with Lewis H. Bowman not perhaps being a Bowman, whoever he was, he was not native genetically speaking

Jesse Bruchac: 10 generations? And what are you looking for if all Abenaki DNA is not known
There could be matches … just unrecorded

Douglas Buchholz: Hold on pulling something as a comparative for you.

Douglas Buchholz:

1. Ots Toch
2. Elizabeth VanSlyck
3. Cornelius VanBuren
4. Aaltje VanNess VanBuren
5. Hendrikje Fonda VanBuren
6. Douwe VanAntwerp
7. Winant Van Antwerp
8. Daniel Wynet Van Antwerp
9. Alice Van Antwerp
10. Jesse Elmer Bowman
11. Marion Flora Bowman
12. Joseph Bruchac
13. Jesse Bowman Bruchac

Douglas Buchholz: Ok so by #7 the DNA is so fractured atDNA autosomal recombination, Ots-Toch (No. 1) is barely going to be possibly detectable in #8 even.

Jesse Bruchac: Got it. But read this:

Jesse Bruchac: Genetic Ancestry Testing – This kind of testing looks at many genes from an individual and compares their sample to a larger database of research information. This test is based on probabilities and can provide information about how different or similar an individual’s DNA is to that of most people within a larger group of people (“population”). However, these results are limited by the information in current databases, many of which do not contain a lot of information for particular groups (AI/ANs among them). This limitation in the data can produce problems for tribes and individuals seeking information as results may not be accurate or even possible to generate given limited availability of comparative data.

Douglas Buchholz:  And that is a 10% likelihood that if we even tested #8 that it would show up

Jesse Bruchac: Limited data

Douglas Buchholz: Exactly, that is WHY I was hoping you and your father would test as well, to get a better picture of what’s really going on with Lewis Bowman. Limited data in some ways.

Jesse Bruchac: Not in the ways the companies selling these kits want you to see it.

Jesse Bruchac: They are selling probabilities to people based on their assumptions
Their data sets. I believe the Maliseet are working their DNA now.

Douglas Buchholz: I agree that SOME companies are shady. But I am looking at the Y markers and the Haplo-group … which is very stable over a span of ca. 100 years. We don't have the issues or dynamics of recombination.
Beliefs vs. reality and so on.

Jesse Bruchac: Yup. I'm glad you understand me. Texting can sound snarky.

Jesse Bruchac: I'm not being snarky; just digging at what we know for clarity and pointing out the limits I've seen and wonder about.

Jesse Bruchac: I know I'm Abenaki. I know why. And a lot of people have been hard on me about it for years. I've learned to just be me. If it upsets some … okay I'm good with that.

Douglas Buchholz: That’s up to you and or your father.
Let me play Devil's Advocate. How are you Abenaki Jesse?
Culturally?

Jesse Bruchac: Yes

Douglas Buchholz: Genealogically and or Genetically?

Jesse Bruchac: Can't prove that

Douglas Buchholz: In the heart?

Jesse Bruchac: Yes. Definitely can't prove two of those.But I'll take the cultural. It's what matters most IMHO and that of those I love.

Jesse Bruchac: Working on a film for IPTN with pep about this very topic.

Douglas Buchholz: Kewl. What’s the film about?

Jesse Bruchac: Identity politics

Douglas Buchholz: Yep

Jesse Bruchac: The good, the bad, the ugly

Douglas Buchholz: Well some will condemn me and claim I have an agenda and that I am out to destroy this or that, but that is definitely not my intention.

Jesse Bruchac: But most importantly the struggle for cultural survival in the face of changing blood quantum’s and genetic connections.

Douglas Buchholz: Be that as it may be, as to some people’s perceptions of my research. I don't see them helping me to get the answers either.

Jesse Bruchac: You're a good man with a passion

Douglas Buchholz: Many articles claim Bowman was or is Obomsawin, and no one tried to prove it out.

Jesse Bruchac: Not all the same kind of "fakers"

Douglas Buchholz: I am doing that now

Jesse Bruchac: It doesn't prove out

Douglas Buchholz: Same with the Phelps and Philips. I got the two within one mile of each other in the 1820's

Jesse Bruchac: It was a theory

Douglas Buchholz: Perpetuated as a fact

Jesse Bruchac: A guess. Accepted as fact. Yes perpetuated by many
In fact Rick O’Bomsawin demands in his cousin
But not close enough to not date his daughter [Pepper O’Bomsawin] lol
Luckily

Douglas Buchholz: ‘Demands in his cousin’?

Jesse Bruchac: I am his cousin that is

Douglas Buchholz: You are speaking of Rick O'Bomsawin?

Jesse Bruchac: Yes

Douglas Buchholz: How so? Interesting....

Jesse Bruchac: He [Rick O’Bomsawin] says we are related. But that is more a statement of respect
We have been close for years and he has appreciated my help.
He once told Joseph Elie Joubert he could prove it, when Elie was on the hunt for my head in the 1990’s
Luckily Elie and I now see eye to eye. He has become like a Grampa to my kids.

Jesse Bruchac: I guess the point I see is, I'm really honored to be accepted by some. Even called family. But I know I cannot, nor can anyone prove that I am. It's something we feel. Complicated yet so simple. Making relatives is an ancient Native tradition, and my dad began making relatives when I was just a wee lad. Maurice Dennis being the first.

Jesse Bruchac: I consider you a relative too, can't prove that one either

Douglas Buchholz: Nope sorry, my genetic DNA doesn't match your Bowman ancestors

Jesse Bruchac: It gets tricky when the whole entitlements, recognition fights, etc kick in.
I'm not in those fights

Jesse Bruchac: As you know. It becomes about power, money, and greed. Casinos!! Never good

Douglas Buchholz: And status and ego and identity appropriation as well

Jesse Bruchac: I do take ego, i.e. Pride in my personal accomplishments. But I can speak the language as a white guy

Jesse Bruchac: They called me the white guy on the set of Saints and Strangers.

Jesse Bruchac: Native humor. We were great friends and I am physically white, just red on the inside.

Jesse Bruchac: I'm actually learning a new dialect for a film this summer. Working with Conor Quin of Portland, Maine on it.

Douglas Buchholz: I've been working on the 2nd Bowman testers’ autosomal results since Sunday evening. What’s the film?

Jesse Bruchac: Can't say anything yet

Jesse Bruchac: Under contract. But, it’s always fun testing a new dialect on my kids. They just seem to get it, which is amazing.

Douglas Buchholz: Well, as I learn more about the Senecal's and Bowman's etc I am mapping it out in comparatives between the genealogies and going after the paper trail documents

Jesse Bruchac: So are these particular Senecal’s for sure? Is Sophie really a Senecal or was that a married name?

Douglas Buchholz: Sénécal dit Laframboise I surmise is her biological maiden name.
This is WHY we are seeing repeated comparatives back into the Sénécal dit Laframboise and Gosselin ancestry with the matches of the two Bowman descendants in both results, on FTDNA and Gedmatch.
If she wasn't a Sénécal dit Laframboise by conception and subsequent birth, we wouldn't be getting that in the genetic matching.

Jesse Bruchac: Nice. So there are matches there. Very good to start to uncover her a bit more

Douglas Buchholz: And genealogically with Edgar Vexter Senecal and his kith and kin going back and forth to Greenfield NY and Rutland etc. And then moving the genealogy back up into Quebec, on several of his grandfather's brothers doing the same... Yeah I think that we have Sophie Senecal's people
Btw. they were NOT native people's either. They were 100% French
I followed genealogical every last one of Joseph Sénécal dit Laframboise and Marie Genevieve Gosselin's ancestors back to France.

Jesse Bruchac: Really … 100%?

Jesse Bruchac: Wow

Douglas Buchholz: Jean Baptiste 'Pierre" Sénécal dit Laframboise was born in 1807. He married twice, a Beauregard and then to a Massé.

Jesse Bruchac: But we don't have her parents … just a connection to these pure French relatives?

Douglas Buchholz: Throughout the matches on FTDNA and a number of them on Gedmatch, Bowman's DNA is matching to people with Gosselin ancestry of Joseph's wife Genevieve.

Jesse Bruchac: Sophie … She's just related through her dad’s line to these Senecal’s by way of probability. We don't know her dads name.

Douglas Buchholz: It’s not a probability Jesse. The DNA segments are being passed down through another tester that matches BOTH Bowman testers.

Jesse Bruchac: They are relatives … just saying we don't have her dad?

Douglas Buchholz: It can't be passed down UNLESS there is a genetic inheritance by both testers.

Douglas Buchholz: Sophie Senecal's parents are # 5 in the above jpeg I just sent
Yes we have her father.
Jesse Bruchac: You know that for sure?

Douglas Buchholz: We are getting Senecal paternal matches as well. Not just the Gosselin side.
Yes I know that definitively

1. Ignace Gosselin – Marie Anne Raté       1. Adrien Sénécal dit Laframboise – Jeanne Lecompte
2. Ignace Gosselin – Marguerite Godbout          2. Étienne Sénécal– Pétronille Milot /Laval
3. Ignace Gosselin – Marie Catherine Rosseau   3. Louis Sénécal – Marie Louise Petit / Lapré
4. Ignace Gosselin – Marie Angélique Plouffe     4. Joseph Sénécal – Marie Charlotte Delagé
5. Marie Josephte Geneviève Gosselin ––– married 1798 ––– 5. Joseph Sénécal dit Laframboise

6. Charles Bowman – Sophie Sénécal dit Laframboise     
7. Lewis Henry Bowman – Alice Van Antwerp      
8. John Jack Bowman – Katherine Jane Gray       4. Jesse Elmer Bowman – 2m. Marion Dunham 
9. Son of …                          5. Daughter of …      5. Marion Bowman – Joseph Edward Bruchac II
10. Tester 1 Y/atDNA     6. Tester 2 atDNA         6. Joseph Edward Bruchac III

Jesse Bruchac: That's amazing

Douglas Buchholz: There are certain mathematical rules to autosomal inheritance, sometimes its random sometimes the DNA segment is large enough to be passed down through the generations far longer of time than usually the case
.
Jesse Bruchac: Well, I so appreciate the new family connection! This is really great to have, wliwni nid8ba!!

Jesse Bruchac: My French pride is soaring tonight

Jesse Bruchac: Peps [Pepper O’Bowsawin] teaching me French so now I have a probable connection to it lol
Provable

Jesse Bruchac: Definitely well it's late nid8ba. Time for bed! Wliwni. For all your time seriously thank you.


Douglas Buchholz: "Many articles regarding your father and family claim and imply that Bowman's were Obomsawin's"

Douglas: "How are you Abenaki Jesse? Genealogically? Genetically?

Jesse Bruchac: Can't prove that.
Douglas: "... in the heart?

Jesse Bruchac: Yes, definitely we can't prove that we're Abenakis genealogically or genetically ... but I'll take the cultural. It's what matters most in my humble opinion and that of those I love. We're not all the same kind of "fakers”.

Jesse Bruchac: The Bowman being Obomsawin doesn't prove out
Jesse Bruchac: It was a theory
Jesse Bruchac: A guess
Jesse Bruchac: Accepted as fact

Douglas Buchholz : Perpetuated by your family and naive others as fact ... to as many people as would believe it

Jesse Bruchac: I am really honored to be accepted by some, even called family. But I know I cannot, nor can anyone prove that I am Abenaki.

Jesse Bruchac: It's something we feel. Complicated, yet so simple
Making relatives is an ancient Native tradition.
My Dad began making relatives when I was just a wee lad. Maurice Dennis being the first.

Jesse Bruchac: But I can speak the language as a white guy.

Jesse Bruchac: But most importantly the struggle for cultural survival in the face of changing blood quantum’s, genetic connections

Jesse Bruchac: They called me the white guy on set of "Saints & Strangers." We were great friends and I am physically white, just red on the inside.

Jesse Bruchac: We could work only with what we had and honestly stand by it. Sorry but it's our lives.

Jesse Bruchac: Yes but still have moved forward on a chosen path

Jesse Bruchac: DNA or not, because we believe, and live it. That's the only answer I got.

Jesse Bruchac: You can choose to believe in anything in life. Based on the life my dad raised me in. And his grandfather raised him to find.

Jesse Bruchac: My kids consider themselves Abenaki too. It's how they are being raised with the language and pride in it.

Jesse Bruchac: Well, you didn't have anything to go on (until the recent discoveries in your DNA work) so I understand the process, but it doesn't change anything. What's real is how we live. Not our blood or papers.

Jesse Bruchac:  I think many would argue we have helped in many ways and will continue to.

Jesse Bruchac: Facts about the DNA work are not facts they are just results of your research and don't tell the whole truth. Just one lens to look through. You have a clear opinion, and that's fine.

Jesse Bruchac: What makes someone Abenaki? And who decides?

Douglas Buchholz: I think what I am saying is IF what you stated yesterday that what has been SAID was theory and guessing, then where are the FACTS

Douglas Buchholz: What makes someone Abenaki ... TRUTH and INTEGRITY.

Jesse Bruchac:  We didn't have all the facts because they were never available, nor do you.

Douglas Buchholz: Abenakis have truth and integrity.

Jesse Bruchac: Are you seriously getting on a high horse?

Jesse Bruchac: You have some answers from your work, and those answers are making you judgmental.

Jesse Bruchac: We still don't know everything. My dad took a leap of faith in his beliefs. I have said that, as has he.

Jesse Bruchac: And with a good heart he began working towards investing in his native identity
Learning  ...

Jesse Bruchac: I will always say native but the DNA is a tool that would be great if it showed it ... But if it doesn't then that's just not the only measure I turn to that's all. In for life and hope I help along the way.

Jesse Bruchac: Like I said long ago ... Do you believe in God?

Douglas Buchholz: If what has been published and presented in the Bruchac presentations and books etc, have been merely theories and guesses, WHY were those guesses and theories implied to be facts, when they weren't?
And why weren't those implied statements clarified and corrected throughout the years, as being only theories and guesses. Etc.
I mean I get that you are doing what you do and choices are made to do this or that. Yet what has been written and repeatedly presented by your father, your Marge, and yourself ... has been presented as though it were facts.

Jesse Bruchac: I think that's something you should ask my dad honestly

Douglas Buchholz: Such as "St. Francis" or that he was an Abenaki. And you have stated as of yesterday that it has been theory and guesses. I am asking YOU. Your father Joseph Bruchac, (as you well) know, will not speak with me.

Jesse Bruchac: It was based on what he saw in the Civil War pension records.

Douglas Buchholz: He thinks that I have an agenda and that I'm out to destroy your family. There is no St. Francis in the Pension Jesse. Lewis clearly stated or implied that he was born in East Farnham, Qc. on July 20, 1844

Douglas Buchholz: NOT "St. Francis" at all.

Jesse Bruchac: I think that this could be clarified and was something he suspected but that was his choice, not mine. I also for a time said and am on the record saying I thought we were from Obomsawin’s. It was a really strong belief of ours for many years.

Jesse Bruchac: We have been trying. Working though, at the same time and I have no regrets.

Jesse Bruchac: I've learned and taught the Abenaki language to many people because of this unproven Abenaki ... Call it a passion.

Jesse Bruchac: Bowman is Not Obomsawin is known now for sure, and will be reflected in his future work as well as mine. I think I pulled back from that theory about a decade ago when it looked unlikely.

Jesse Bruchac: I appreciate the work. I meant that connections were made on faith. That we could not prove ...

Jesse Bruchac: I think that is common in family genealogies. So many say or decide they have royal lines

Jesse Bruchac: But can't totally prove it. We went on the “facts” at hand.

Douglas Buchholz: I shouldn't have to go hunting for the proof of this St. Francis theory or the like. I shouldn't have to ask to see the substantiation of something stated in multiple books etc.

Jesse Bruchac: Bowman’s Store says that.

Douglas Buchholz: And this isn't just about Bowman's or Bruchac's but also about Frederick Matthew Wiseman (PhD), his lies and implied shit, and a thousand other dynamics and “I’m-an-Abenaki” peddlers and pushers.

Jesse Bruchac: You don't have to ask anything. You choose to. You don't have to police the Abenaki.

Douglas Buchholz: I never implied I was the police of the Abenakis

Jesse Bruchac: No one hired you to judge … you chose to and that's your passion

Douglas Buchholz: They can do that well enough on their own

Jesse Bruchac: And we do.

Jesse Bruchac: My family is unique like the Wiseman’s etc.

Jesse Bruchac: The New England native heritage dynamic is certainly amazing and complicated. But those who claim their native heritage have historically done it based on faith when other evidence was not available.

Jesse Bruchac: My dad started thinking it was just Mohawk. Then Homer Saint Francis sent John Moody to visit us and he convinced my dad he was Abenaki and to enroll. He gave us a whole bunch of information, as he did with many.

Jesse Bruchac: It changed my dad and our family path.

Jesse Bruchac: He was very convincing. Gave us all cards etc.

Jesse Bruchac: That was when my dad met Maurice Dennis and started learning about Abenaki stories and published The Wind Eagle.

Jesse Bruchac: I don't have all the answers. But I'm always as honest as I can be. Total open book. I'm not ashamed of my dad or his choices but they were his, as mine are mine.

Jesse Bruchac: We were on the path and so proud to be. It is as the Abenaki in VT revolution (You remember?)

Jesse Bruchac: A different time ... But I have just found my little part with the language and songs and stories which I love.

Douglas Buchholz: When you stated your father accused me of having an agenda and out to destroy your family, I was like WTF?!

Jesse Bruchac: And will continue to work to preserve. No worries on that he just has friends who you have looked into and he has heard from John Moody about you. John [Moody] says bad things about you btw. But I'm sure you suspected as much.

Jesse Bruchac: He affected a lot of people including me.

Jesse Bruchac: John Scott Moody got me into the language, which I am very thankful for.
Douglas Buchholz: Only reason John Moody says bad things about me is because he KNOWS I know what I speak of. I don't operate on theory or guesses.

Jesse Bruchac: Everything in life is a long shot. You never really know. I'm willing to roll the dice and believe I guess.

Jesse Bruchac: So many with native blood don't care ... I care and have little blood a drop.

Jesse Bruchac: I'd rather care and be a wannabe. Makes the mainstream have to deal with and see that Native traditions are still affecting and alive and influential. Desirable to be included in.

Jesse Bruchac: We know that for 5 generations from the testers there is no native.

Jesse Bruchac: Are they the same generation from as my dad?

Douglas Buchholz: Clarification ... WE KNOW there is no native genetic contribution from Lewis Henry Bowman back five of his ancestors backwards.

Jesse Bruchac: So that would mean that at most my dad could be 1/64 native if there was a native ancestor in the sixth generation back?

Douglas Buchholz: The testers (two of them) are the same generational descent, yes, as your father.
Jesse Bruchac: You didn't test Lewis Henry Bowman.

Douglas Buchholz: Say Lewis is #1, so you go 2, 3, 4 ... Much like Lewis (1.), Jesse (2.), Marion (3.), Joseph III (your Dad) (No. 4) and then you Jesse would be No. 5.

Jesse Bruchac: So at most we can say that at 6 generations there might have been another unknown native.

Douglas Buchholz: It can't be there, because it wasn't there to begin with, due to recombination.
Jesse Bruchac: Right so DNA won't help in this.

Jesse Bruchac: This is why we can't see the genetic contribution from Ots-toch.

Jesse Bruchac: Only the Y-DNA line which goes to Europe.

Jesse Bruchac: I appreciate the honesty and just was clarifying my feelings as to my personal choices to identify as an Abenaki that's all.

Douglas Buchholz: If you don't believe the results of the DNA that I am sharing with you. My strong suggestion, respectfully, is do the DNA tests and see for yourselves those results.

Jesse Bruchac: No … I do believe them … I'm just trying to get a full understanding of what it means and putting it into perspective.

Jesse Bruchac: As you said the truth about the non-connection to O’Bomsawin is important and the fact of who Sophie is.

Jesse Bruchac: I accept it.

Jesse Bruchac: Do you think Sophie Senecal's husband Joseph or Charles might have taken the name Bowman?

Jesse Bruchac: He obviously had a white male ancestor due to the Y line going to Europe.

Jesse Bruchac: But I'm thinking he may have been part black, can we see any signs of this? If not, can we find any known black families in the area who we can try to match him to in the Family Finder.
Just a thought: to locate whether Bowman is the real name or an assumed name.

Jesse Bruchac: I'm going to share all this with my dad tomorrow it's a lot of information but I want him up to speed.

Jesse Bruchac: I think the story is amazing and I just want to ensure I have it straight

Jesse Bruchac: To tell my dad so he knows the facts as you have uncovered via Y-DNA and Family Finder

Jesse Bruchac: I got to tell Pepper Obomsawin too we are in no way related. She comes in tomorrow for the weekend.

Jesse Bruchac: For 5 generations back from my dad there are no native ancestors ... We know this ... because of what genetic test?

Jesse Bruchac: There is therefore no Abenaki for at least five generations back ... Fact? No Native?
Jesse Bruchac: There is NO Native American DNA in the two testers.

Douglas Buchholz: I would say that within the time range we are looking at, yes there is certainty…
Because it’s not like the Great-Grandson is going to lose that much genetic data from their Great-Grandparents. As you step back further and further generationally the DNA segments get smaller and smaller and smaller ... the genetic ability to see back gets murkier.

Jesse Bruchac: So I can tell him for certain that there is no chance he is more than 1/64 Indian. With certainty? Maybe less. Based on the results.

Jesse Bruchac: Right, He's definitely not full blooded. Could be small part black or native or who knows what.

Jesse Bruchac: If it turns out the only native we have is 1600's and we can really prove that, then I'd like my dad to know and be able to explain it.

Jesse Bruchac: I think going from someone who thought for sure we were Abenaki, to finding out we aren't, is doable.

Jesse Bruchac: Would change some things but not everything. And it would be reflected in my Dad’s writing.

Jesse Bruchac: He writes about everything as you know

Douglas Buchholz: What I am doing as a person ought to have been done YEARS AGO way before I came here.

Jesse Bruchac: I know you understand. I think the technology wasn't here. This is a new tool and it's just being built. As new people's data is entered.

Jesse Bruchac: I'll still teach the language, just as a white guy with a distant native ancestor. Worst case scenario ... But I'm sticking with my passion.

Jesse Bruchac: Always will consider myself part of the Abenaki though, as it’s been so much a part of my life.

Jesse Bruchac: Just clearly not provable.

Douglas Buchholz: I think that the reason why John Moody badmouths me is because I don't play secrets and hiding the whatever.

Jesse Bruchac: I understand. John Moody messed with a lot of lives my friend. Yours and mine.

Jesse Bruchac: Our family is out of it for the most part. But being pulled back in now to Odanak.
But I can teach songs and help whatever we discover.

Jesse Bruchac: The VT thing has gone nutty.

Douglas Buchholz: John Scott Moody isn’t any black man either

Jesse Bruchac: I heard he proved it. That's what he told me.

Douglas Buchholz: Thinking about this morning when last evening you asked me "So I can tell him for certain there is no chance he is more than 1/64 Indian?" Here is my answer (and I know you are good at math):

1. Ots Toch - married a Dutchman VanSlyck =she was 100% Mohawk Indian woman

2. Elizabeth VanSlyck - married a VanBuren =so she would be 50% Mohawk Indian woman

3. Cornelius VanBuren - married a Dutch woman =he would be 1/4% Mohawk Indian man

4. Aaltje VanNess VanBuren = she would be 1/8th  Mohawk Indian woman

5. Hendrikje Fonda VanBuren = 1/16th  Mohawk Indian woman

6. Douwe VanAntwerp = 1/36th Mohawk Indian

7. Winant Van Antwerp = A drop 1/64th = "Damn near nothing"

8. Daniel Wynet Van Antwerp = 1/128th = "Tiny Drop"

9. Alice Van Antwerp - 1/256th = Her was husband Lewis H. Bowman Sr.

10. Jesse Elmer Bowman -- 1/512th = He ain't no Mohawk or an Abenaki ! 

11. Marion Flora Bowman - 1/1024th = She swore up and down she weren't no Indian!

12. Joseph Edward Bruchac III - 1/2048th = There ain't no NDN drops left

13. Jesse Bowman Bruchac - 1/4096th = “Abenaki” based on Beliefs, Theories, Guesses

Douglas Buchholz: So you do the math.

To claim that that Joseph Edward Bruchac III (the Author, Presenter, etc) is even 1/64th is not accurate.
Not even his great grandfather Lewis Henry Bowman Sr. was even a 64th if we go by what we actually KNOW for a fact, historically, genealogically and genetically.
(Remember, I don't go by theories, guesses, belief, faith or conjecture, suppositions or stories i.e. "oral history")

Jesse Bruchac: I just meant that it proves that at most, he might be 1/64th. Since we can prove he is not anything in 5 generations, and myself in 6 generations.

Douglas Buchholz: Jesse Elmer Bowman is not even a "1/64th"

The ONLY native ancestry that is known and detectable genealogically speaking, is Ots-Tooch, the Mohawk Indian woman.

Jesse Bruchac: I'm saying the unknown is beyond 5 generations back. I'm just saying 6 generations back that there are still unknowns.

Jesse Bruchac: There are chances that other Van Antwerp's or other 10 gens deep etc might of had other native lives we don't know about

Jesse Bruchac: We know that no one is Indian 5 generations back from him but we don't know that everyone 6 back is not.

Whatever may have been there or not is not showing up because it is way back.

I think the reality is we are a family that became involved and fully a part of the Abenaki based on faith and acceptance by some.

Done work in the communities ... which will continue.

But have discovered the theories and stories were not correct based on DNA.

While we have a distant native ancestor who can be traced, it is from the 1600's. That is what we know. It is actually all we have known for sure since May 2009 when you told me of that Mohawk ancestor, Ots-Toch.

I think it's a great chapter in the whole identity search so many of us are on.

Jesse Bruchac: I have a question regarding the Bowman's who've tested ... to tell my dad?

How are they [the Bowman genetic testers] related to Lewis Henry Bowman? They are from one of his son's son's obviously.

Douglas Buchholz: One is a direct male. One is not. They are first cousins to one another and they descend from Jack Bowman and Catherine Gray.

Jesse Bruchac: So only one Bowman has tested with Y-DNA line?

Douglas Buchholz: You can see the markers for the Y of the Bowman tester by googling "460662 Lewis Bowman."
The results are online now, in the Bowman Surname Project. It is Haplo - group R-M269 at this point of the testing.


Jesse Bruchac: Looking forward to more info and it is a change that we will reflect, in everything we do, now that the new information is being obtained.
He was really interested in the Katherine Gray might of had kids with Jesse idea raised by Jack
We have distant native ancestry. That's all that can be proven. 

Jesse Bruchac: And the tribe Abenaki looks to have been wrong.

As things roll out and more info is confirmed I'll get it on my bowman page too
You're doing a very thorough job all the way I know and I appreciate it.

When it goes up I may just use it as my reference to make sure I get the details right.

Douglas Buchholz: We all know your family is very close friends with John and Donna (nee:Carvalho) Moody

Jesse Bowman: I still do programs for him at Dartmouth and that's it. He is working to save the language so I support it.

Douglas Buchholz: Yeah like as if we need white people to save the Abenaki.

Jesse Bowman: I think he [John Scott Moody] was dishonest to many about their genealogies
Douglas Buchholz: That’s an understatement

Jesse Bowman: If it turns out we have 100% proof we are not Abenaki we will say it

Douglas Buchholz: I don't think you have a choice in the matter to be honest

Jesse Bowman: I just talked with someone who doesn't like me this winter and said all I know is we have some native ancestry. It's the truth.

Jesse Bruchac: We thought it was Abenaki. My dad is interested in a second book on Bowman's store. It will include this and our families’ journey to find the truth whatever it is.
It might be an even more interesting book now that it seems we were wrong on several claims and righting them is important!

Jesse Bowman: I'm sure experts from his Publishing Houses will pick it apart to make sure it's accurate before he makes any grand changes to his personal identification as an Abenaki etc.
That's a big step that must be verified.

Jesse Bowman: Once verified it will change things for sure. I'll still teach Abenaki though … but just to help.

Jesse Bowman: I'll be another Gordon Day lol. Still support and help in every way I can.
If they prove to be wrong then they were wrong.
It's a complex web and you're doing the hard work to untangle it.
There is no provable evidence
And it is likely wrong

Jesse Bruchac: The mistakes of making false claims has been done by me, I accept them. But if I'm wrong I'll say it.

Jesse Bruchac: I can only speak for myself in saying those times I claimed my Abenaki pride all came from a place that I believed was well intentioned and based on what I knew. I connected dots at times and if those connections were wrong then I was wrong. I am just again need to be sure.

The mistakes of making false claims? Let's EXPLORE that in the next post ...


Monday, August 25, 2025

Part 2 - Ever NOTICE how the Bruchac's (Joe, Marge, Jesse, and his brother Jim Bruchac) are now changing their "Abenaki" narrative about their "Abenaki" ancestry and themselves?


Marge Bruchac in January 1994, photographed Rick O'Bomsawin and Paul O'Bomsawin at Silver Fox Recording Studio.


And Marge standing with Raymond Watso and Carol (Worthen) Bruchac
January 1994 at Silver Fox Recording Studio


Awasos Sigwan Drum Group in Greenfield Center, New York
January 1994. 
Rick O'Bomsawin (front left), 
Paul O'Bomsawin, Joe Bruchac, Jesse Bruchac, Roger Benedict (front right)


  “We have also received personal reassurances from Chief Rick O'Bomsawin of the Odanak First Nation, with whom we have no quarrel, given our long friendship with his family and his Nation.


July 1988
Juliette Sadoques and Marion (Bowman) Bruchac
at Alsigunticook (Ste. Francis Mission) Odanak

"It's ALWAYS about Proximity and Associations"
to the actual Abénakis! 

Providing "legitimacy" for and to the Bruchac'$


Marge Bruchac Opinion Piece
Dated May 12, 1995
"It was dangerous to reveal ancestry"
Daily Hampshire Gazette Newspaper

    Jesse B. Bruchac (Abenaki), the son of Joseph E. Bruchac and founder of Bowman Web Design, toured with the Odanak Drum, Awasos Sigwan, in Belgium in 1995

    The DawnLand Singers released “Alnobak,” a CD of songs in Abénaki and English, in 1994. The title is Abénaki for “human beings.” The CD included drumming by Awassos Sigan, the Spring Bear Drummers from Odanak, which is the Abénaki Reserve in Canada "where Joe Bruchac’s grandfather Jesse Bowman was born."

    Margaret (Marge) Bruchac wrote a single-sheet narrative paper in June of 1996 entitled “Jesse’s Powder Horn”. He (Jesse Elmer Bowman) had an old powder horn. In fact, he had (she had written) two of them, one large and plain and worn-out looking, and the other, a small decorated one with little cross-hatch carvings of a goose, a basket, a beaver, and some patterns that ran around the rim of it.

    Marge Bruchac went on to write that her maternal grandpa “Jesse Elmer Bowman had told them (quoting her writing), my great-grandfather Louis Sr. went down there to that big battle by the river in old Saratoga, and had carried this powder horn.” 

How could Jesse Bowman, have known who his father’s father was? When his father Louis was in fact born in July of 1844 and then baptized in June of 1845, as illegitimate, and no parents were given on that baptismal record?

Could it be that the Bruchac's attributed these two powder horns to their great-grandpa Jesse, and their provenance belongs somewhere to someone else? Now she claims and implies that “Lots of Bowmans were hunters and basket-makers. Jesse Bowman told us, that his great grandfather went down there to that big battle by the river in Saratoga and carried this powder horn.” 

Marge's mother Marion never talked about almost everything about her father Jesse Bowman. Marge goes on to say that “when people around Greenfield, NY called Jesse an Indian, it was either because they looked down on him, or because they were just like us, and counted him as family. Around home, we just called him Jesse.” 

NOT that they KNEW he [Jesse Bowman] was an Indian.

    Of course we know who Louis’ mother was, from the Civil War Pension records that Marge herself had obtained, which has been validated by the DNA testing post-January 2016 of Robert Howard Bowman, son of Howard Leroy Bowman, the latter being the grandson of Louis (1844-1918) Bowman.

    Margaret Bruchac wrote of Vermont’s "Abenakis" having done the tactic “hiding-in-plain-sight” and began perpetuating that myth to her audiences in July of 1996 at the Littleton, New Hampshire Powwow that had orchestrated by the late Nancy Lee (Millette) Cruger. Many accepted this appropriated concept, for lack their lack of having documentarily-objective evidence of Abénaki / Abenaki descent genealogically; including some Bowman descendants related to the Bruchac’s. 

    Joseph Bruchac III stated that he’d begun to make music out of myth, to sing his stories. Joseph stated: 

    My grandfather, Jesse Bowman, was one of those people who looked visibly Indian,” said Joseph Bruchac, “But he always claimed he was French-Canadian. My grandfather being an Abénaki was our family secret, something everybody knew but nobody wanted to talk about.

    Jesse Bowman fled from school in the fourth grade to escape prejudice, and then hid his heritage ever after.

    “There was such racism and violence that hiding Indian identity was common practice,” said Joseph Bruchac sadly.

    But as he raised me, he taught me some things I later learned are very characteristic of Native Americans: great tolerance, patience and gentleness toward children, and a love for and connection to the natural world.

    As an older teenager I sought out Native people, trying to reconnect to other Abénaki,” he said. “They were called Adirondacks by the Iroquois, and that means ‘porcupines or eaters of bark.’”

    “When he (Jesse E. Bowman) died on January 28, 1970, I began to meet other Indians who acknowledged their Native ancestry,” said Joseph Bruchac

    “When I started meeting Native elders, I found their demeanor, their appearance and way of speaking was like that of my grandfather; it was like coming home for me.”

    In March of 1996, in yet one of numerous articles regarding the author Joseph Bruchac, Joe stated:

    My grandfather didn’t want to talk about his heritage. It’s something I didn’t hear a lot about.” 

    It was also during that time (early 1970’s) that Joseph Bruchac began to search out his Native American roots, combining the stories he picked up through research with his natural knack for storytelling.
Roots of Survival, Native American Storytelling and the Sacred” by Joseph Bruchac ©1996. Pages 179 to 194 … Pay close attention to [Page 185] … 

    …“Bomazeen: The name comes from Obum-sawin. It means “Keepers of the Ceremonial Fire.” It is a name which has been spelled many ways by Abénaki people, some of whom still carry variations of that name. Joseph Obowmaswine was a veteran of the War of 1812, fighting on the Canadian side. 

    Today at Odanak (the Abénaki reserve on the Saint Francis River in Quebec Province), the Obomsawin family still lives. And the name Cowin, which was that of a family of Indians in Vermont in the late 1880’s, probably came from Obomsawin. Names are changed frequently from father to son among the Abénakis. 

    Sometimes … [Page 186] … an Abénaki name has been Gallicized, then re-Abénaki-ized, and then Anglicized. 

Sabbatist > Saint Jean-Baptiste > Sabbatist

St. Pierre > Sa Bial > Sabael

Obum-sawin > Bomazeen > Bowman

The name of my mother’s father – Jesse E. Bowman

    Jumping ahead two years, in October of 1998, in the Milwaukee Journal Sentinel Newspaper news article, it was stated that "Joseph Bruchac had taken the source of a shameful childhood secret and re-imagined it as the stuff of literature, laying the foundation for a family (history/genealogy) industry along the way".

    In his memoir, “Bowman’s Store: A Journey to Myself” (Dial Books, 1997, $16.77), Joseph Bruchac revealed his family’s unspoken pact never to prod his grandfather about his dark skin or to discuss what ‘Sonny’ (Joseph Bruchac III) much later learned was his Grandpa’s hidden Abénaki blood.
    Joseph Bruchac, 55 years of age, began to ponder his family’s troubled past in his poetry and prose as he explored his Abénaki roots.

    The author revealed his upbringing, and admixture of childhood longing, questioning, and fears, not only of his parents, but also the possibility of losing his grandparents, the latter of whom he lived with into adulthood. From the very first chapter page (3) of this book, the author implies that it was his mother, Marion Flora (Bowman) Bruchac was of American Indian ancestry – real Americans, and that she was part of the 1/3rd population of the area, that were hiding-in-plain sight, who would not admit that they were American Indians openly. And then Joseph Bruchac jumps right into his narrative that “Jesse Bowman, his grandfather, was a dark skinned man who tried to hide his Abénaki Indian ancestry.” 

    Immediately, to support this belief and perception, the author, points out phenotypes and behaviors, that non-native people stereotypically think of as attributes belonging solely to Native people. Dark skin complexion, high forehead, straight teeth, high cheekbones, dark black hair and/or eyes, never spanked their child or children, etc regarding his maternal grandfather Jesse.

    And yet, the author stated that Jesse Bowman always referred to himself as simply French. Bruchac’s repeatedly, not only in this book Bowman’s Store, but in many others that have been published, has stated that not only the author and his sisters, but their mother Marion, her father Jesse, and his father Louis, were all Abénaki, by way of some elusively unidentified paternal Obomsawin Abénaki progenitor, great-great-grandfather "from St. Francis / Odanak".

    In this first chapter on page (8) of Bowman’s Store, Bruchac, the author, states “Obomsawin appears to have been the name of my great-grandfather’s family, before it was “Americanized” to Bowman; Obomsawin, which means “Keeper of the Fire.” 

    Margaret “Marge” Bruchac herself began to perform in persona as “Molly Ockett” a late 18th-century Pequawket Indian doctress. Margaret Bruchac being a storyteller/ historical interpreter, of Missisquoi and Abenaki ancestry (per newspaper articles) told stories and songs.

    In the middle of February 1999, Joseph and his two sister’s mother, Marion Flora (Bowman) Bruchac passed away. 

    Marge Bruchac promoted herself as a playwright and director, who portrayed in persona “Molly Ockett”, and that Marge herself, was of Missisquoi Abenaki descent. Margaret Bruchac was an interpretive consultant for Old Sturbridge Village museum, and a Smith College Sophia Smith Scholar who had been pursuing independent study in theater and history. 

    In an October 06, 1999 telephone interview by Eliza T. Dressang with Joseph Bruchac (Abenaki), for the discussion of Native American literature for children and teenagers, on CCBC-Net, he (in part) had this to say:

    “I belong to the Abenaki Nation which is a non-recognized nation in the United States. My great-grandfather (Louis Bowman) came from the little village of Odanak in Canada. I do not have a card from a federally recognized Native American nation.”

    “I try to be absolutely straightforward about who I am, where I've been and where I hope to go. I don't want people to conclude that I'm trying to fool them.”

Yet that is EXACTLY what Joseph Bruchac has been doing!

    One can clearly see and review the above entries into Bruchac’s book that the author repeatedly attempted in both newspaper and his numerous book publications to implying into “fact” that his great-grandfather Louis (1844-1918) Bowman descended from the Obomsawin family. 

    And indeed Rick Obomsawin, a member of the Awassos Sigan, the Spring Bear Drummers from Odanak, perhaps believed the same about the Bowman’s deriving out of the direct-male-surname Obomsawin, in having Joe Bruchac’s son Jesse up to Odanak, and traveling to Belgium as a member of the Awassos Sigan, the Spring Bear Drummers.

    While Joseph Bruchac the storyteller was being honored for juvenile literature he didn’t hesitate to imply or 'let-be-claimed-by-others' that he was of Abénaki of Odanak Indian descent (while both he and his sons, and sister Marge merely had Homer Cards of membership in Swanton, Vermont), some English and 50% Slovak ancestry had drawn on his infinitesimal American Indian heritage for his storytelling and writing.




    Joseph Bruchac’s younger sister, Margaret Bruchac, repeatedly in multiple publications claimed to be (quote) “an Missisquoi Abenaki woman”. She was also dipping her toes into Academia, as “a woman-of-color” under her self-identification as an “Abenaki”. To obtain Grant$ in Academia?

January 2000 
By Marge Bruchac
Hiding In Plain Sight or Problems in Documenting Western Abenaki Ancestry

    This may help some of you who are at a loss to explain to disbelievers how you know you are Abenaki when you have insufficient paper documents to prove it. 
    The University of Vermont Eugenics project administered by Henry Perkins, as you probably know, wreaked havoc with my mother's and grandmother's generation in upstate Vermont, New York, and New Hampshire. The random institutionalization of “marginal people” (which all too often translates to Native American, mixed-blood, African American, and poor white), the forced sterilizations in institutions and jails, and the coerced sterilizations by government “clinics” delivering “free health care” to marginal communities. . . all these procedures and programs contributed in large part to the isolation, assimilation, disappearance, and lack of genealogical records for Abenaki, Mahican, and other Native peoples within range of “the Perkins Project” 1925-1936. It caused several generations to change their names, move, hide, and refuse to be publicly identified as “Indian.” Perkins was not the only Indian hunter - the Ku Klux Klan and other vigilantes also targeted prominent Indian families. My grandfather Jesse Elmer Bowman lost one of his brothers Warren Charles Bowman to racial violence. 
    The irony is, our survival [self-identity] is still in question, only now the attackers are states, the federal government, and federally recognized Indians who question our existence, and our Indian identity. We held on to an astonishing amount of our history and traditions, even in the face of these threats, often by remaining close to our original homelands, and our original lifestyles, basketmaking, hunting, fishing, travelling. 
    When Indian families throughout this region now work to document their blood lines, we have oral histories and the testimony of family and neighbors, many of whom are now dead, but few written records. Many of our relatives were very careful to register as “white” or “French Canadian” or even “colored” at every opportunity, or not to register births, deaths, and marriages at all. Many moved every time the census taker came along. If we were lucky, our ancestors moved to one of the safe zones, like the St. Francis mission village of Odanak - but then they lost not only residence in our homeland, but the right to be identified as “Americans.” 

    Our long histories in this region, as indigenous inhabitants, basket makers, guides, soldiers, itinerant laborers, neighbors to white settlers, and explicitly as Indians, are extensively documented in local histories, in French and Indian war correspondence, in mission and church records, in Revolutionary War and Civil War records, throughout 19th century newspapers and court documents. . . but there is a curious gap in information during the eugenics years. A few families who remained in Indian enclaves, fully identified to their neighbors, took the brunt of prejudice during the 1920s - 1970s, before national movements raised awareness in general. Some were documented by historians who marveled at the persistent presence of indigenous peoples in the region, long after the “Indian Wars” were over. But many, many others quietly carried on their lives, “hiding in plain sight.” 

    Nancy Gallagher just came out with a book on the Vermont Eugenics project, titled “Breeding Better Vermonters” ©1999. But even her documentation of this project is missing family names - Perkins chose to identify the sterilized generically as “gypsies” and “pirates,” to spare them the shame of being identified as “Indians.” 

    Please see the following article from the Boston Globe for more information on this story, which is still unfolding even as we speak. 
Thanks for listening
Wlibomkanni - travel well
Marge Bruchac 

    Marge recommended that people visit the following [now defunct] webpage for current events involving Eugenics Programs: When Poor and Native = “Feeble Minded” by Jack Lessenberry: A 'feebleminded' man waits for an apology


Marge Bruchac and Justin Kennick January 30, 1999 Leiden en Omstreken

    Margaret (Marge) Bruchac had traveled to the Netherlands. She then took up residence in the town of Haulerwijk, Freisland, in a little cottage surrounded by fresh herbs and flowers. Her kind hosts, folk musicians Marian Nesse and Marita Kruswijk, along with their neighbors, embraced her as ‘their resident Indian’.

    Unable to “hide in plain sight,” Margaret (Bruchac) Kennick quickly became a minor celebrity, as local newspapers, television reporters, and radio stations clamored to interview the exotic Indian anthropologist.

    Margaret (Bruchac) Kennick conducted field research in the northern Netherlands for the project, “Mounded Earth and Ancient Memory: Interpreting the Past in the Northern Netherlands.” She was awarded $3,500.00 dollars. This was in addition to her many performances in the Netherlands and Germany, garnering monies along her way.

    In May of 2000, Marge Bruchac, feeling a bit solidified in her academic persona of being an Abenaki scholar, criticized the author Jeff Benedict’s book, "Without Reservation: The Making of America's Most Powerful Indian Tribe and Foxwoods, the World's Largest Casino," in her self-righteousness indignation. 

    The next year (January of 2001) Marge ("mbruchac") Bruchac-Kennick was inquiring on an Ancestry message board if anyone had encountered her great-grandfather Louis “Bowman” and his mother, Sophié Sénécal dite Laframboise and a mysteriously elusive “Charles Bowman” in East Farnham, Canada in the early 19th century. 


NOTICE THE USERNAME "mbruchac" in January 05, 2001


NOW notice the username change as of September 18, 2018

Talk about “hiding in plain sight"

    In late March 2001, according to the Rotenburger – Rundschau Newspaper, Marge Bruchac and her husband Justin Kennick were in Visselhövede performing their Native American dances, songs and stories.


    Suddenly, in December 2001, in a Genform.com reply to an inquiry about Lewis Bowman in the Civil War, by Ella Maud Ward of Saratoga, NY …


    A reply dated March 07, 2002 on Genforum by Henry John “Jack” Lynch, brother-in-law to Joe and Marge Bruchac, and husband of their sister Mary Ann Bruchac was detected online per the website:

    There presently is a family group from this line that is circulating unfounded genealogical information for their personal economic benefit, so be careful.


    Now why would Joe and Marge’s brother-in-law Jack Lynch put that posted statement out there into the public, if there wasn’t some merit to that accusatory statement? 

    The Winter People” by Joseph Bruchac ©2002. Pages 160 to 168
    Pay close attention to Page 163: “For many years I thought of writing about the events of Roger’s Raid. It was, in part, a personal thing. My own great-grandfather Louis Bowman was born in St. Francis.” 


    In August of 2002, James (Jim) Edward Bruchac, 34 years of age, and the first-born son of Joe Bruchac III, who created the Wilderness Project was the subject of a “National Geographic Today” television show on National Geographic cable channel that fall. 


    The film crew was scheduled to arrive at the nearly 100-acre Marion Bowman-Bruchac Memorial Nature Preserve off Middle Grove Road in Greenfield Center. The Bruchac family members were now being promoted by National Geographic, wherein the Bruchac could promote themselves as Abenakis. The Ndakinna Wilderness Project, had an annual budget of more than $100,000.00 dollars, plans to expand the facilities to include a re-creation of a full Abenaki village. 

    Throughout 2003, Jim Bruchac’s aunt, Margaret Bruchac repeatedly identified herself as a Missisquoi Abenaki woman. 






    Gilles O'Bomsawin also sent a letter of inquiry to the Professor of Johnson State College and member of Homer's group in Swanton, Vt., Frederick Matthew Wiseman, PhD., who sought 'approval' as an Abenakis, by way of Wiseman's paternal grandmother (who was 100% French-Canadian).


    In October (2003), along with Marge Bruchac, were Judy (Fortin) Dow, Rick Pouliot, Tom Cady, were presenting themselves as Abenakis; with Jeanne (Deforge) Brink and Lynn (Holland) Murphy, at the McCarthy Arts Center. 

(Jeanne descended from the Obomsawin’s of Odanak and Thompson’s Point, Vermont; Lynn descended from the Odanak family of Sadoques that had relocated to Keene, NH). 

    Apparently, using the Vermont Folklife Center’s publication and VHS film entitled, “The Abenaki of Vermont: A Living Culture” that was produced (ca. 2002) over a 4-year-period with the cooperation of a number of alleged "Abenaki" families (those persons and or some of their relatives who claim to be "Abenakis" now living within VT and or NH) around the state and also the guidance of volunteer Native American Advisory Panel members (that were evolved into the Vermont Commission on Native American Affairs) such as Jeffrey Benay, Frederick Matthew Wiseman (etc) who had been involved with the Advisory Panel to the VT Governors over the years. 

    Margaret (Bruchac) Kennick, along with other self-declared “Abenakis” in Vermont and New Hampshire also received such letter-of-inquiry from the Odanak chief, Gillis Obomsawin, pretty much all around the same timeframe. 

The inquiry letter to Marge Bruchac went like this: 


 

Dear Ms. Bruchac,
    Although we did not get a chance to speak with each other when you were here in Odanak for our July Gathering, I have heard that you may be related to me. I have heard from people in Maine that your BOWMAN name is said to be tied to my O’Bomsawin family.

    Please send your genealogy at your earliest convenience to me, so that our Registrar may review it to see if there is an Abenaki tie.
Yours truly,
Gilles O’Bomsawin

    Ten days later after this presentation, the then-chief-of-Odanak, Gillis Obomsawin sent at letter to Joseph Bruchac III inquiring politely to the author, that he had (quote) seen a document on the website Nedoba.org that Bruchac’s family name of Bowman might be related to the Obomsawin family. 

    The Odanak leader kindly requested that Joseph Bruchac send his genealogical ancestry to him, so that the Odanak registrar might review it, to see if there really was an Abenaki connection between Obomsawin and Bowman. The late Gillis Obomsawin also sent his inquiry letter to the State of NY Historical Society, St. Lawrence College, the state of Vermont and the University of Vermont. 


Gilles O'Bomsawin also sent a letter of inquiry to Judy (Fortin) Dow of Essex Jct., Vermont


Gilles O'Bomsawin also sent a letter of inquiry to the late Charlie True Jr. of Whitefield, N.H., husband of Rhonda Lou (Besaw) Grimes - True


Gilles O'Bomsawin also sent a letter of inquiry to the Rick Pouliot, husband of Lisa T. (Brooks) Pouliot of Woodstock, Vermont

    Odanak chief Gillis Obomsawin was not being malicious, callous, disrespectful, or denigrating in his inquiries whatsoever. He was either met with silence (no reply) or got a snarky, condescending, disrespectful response from those who received such inquiries.

    In August 2004, per a website page “Talking Portraits: A Series of Oral Histories about Northampton” in Massachusetts, where Margaret (Bruchac) and her husband Justin Kennick were residing, Marge Bruchac spoke with Revan Schendler. Marge was 50 years of age, and had been living in Northampton for 17 years. 

    Again, Marge claimed her mother’s family (Bowman) was Abénaki Indian and (the Dunham’s) were Mayflower English. Her father’s side, the Bruchac’s, were Czechoslovak. 

    “bruchak” in Czech could mean “one who growls like a bear,” which is interesting, because my Indian side is Bear Clan. My mother's people, the Bowman’s, were Abénaki basket-makers who came down from Canada and upper Vermont to sell baskets

    The Dunham’s, the English side of my family, hired Indians to teach young women from Saratoga how to make the baskets and started manufacturing them in the place that came to be called 'Splinterville'. My father, Joe Bruchac II, was a hunter, trapper, fisherman and taxidermist so he started forming friendships with Native people who were guides. The man who taught him taxidermy, Leon Pray, was an Ottawa Indian who worked for the Chicago Field Museum of Natural History. I'm certain that my father married my mother, Flora Marion Bowman, in part because of her Native ancestry, thinking that would be an opening.” 

    During the interview, she went on to say, “My grandmother, Marion Dunham, a member Daughters of the American Revolution, came from wealth and had thrown much of it away when she married an Indian. My grandfather, Jesse Bowman, was a logger, teamster and laborer building Route 9N through Splinterville Hill when they met. Bowman's store is now the Native Authors Book Distribution Project. I now own part of the farm I grew up on, just down the road. It's now the Ndakinna Education Center, run by my nephew, Jim Bruchac, and the forest is now the Marion F. Bowman Bruchac Nature Preserve. I often wondered as a child why I knew so little about my mother's family. It was this deep, dark secret that we were Indian. Between about 1910 and 1950, a whole generation of northern Native American communities just started to vanish. Two of my great aunts were sent to the institution at Utica and sterilized. One of my great uncles [Warren Charles (1896-aft. 1926) Bowman] was murdered. Many Native people can't document on paper that they are Indians.” “I don't want anyone to ever say that I've reconstructed a lost tribe out of nothing,” said Marge Bruchac. 

Yet that is EXACTLY what she has been doing!

Isn’t that exactly what the Bruchac's were doing with her own Bowman ancestors? 

    Isn’t that why Jack Lynch was trying to alert the public to this very dynamic of his Bruchac in-laws in their ‘inventing’ and appropriation of persona, of Abenaki culture, and linguistics, for profit, authority, and status? 

    Or was it simply due to a culmination of internal Bruchac-Lynch angst and hostilities between the three Bruchac siblings over the estate of their late mother Marion and what they got and did with, that Jack Lynch posted what he did about Joe and Marge’s ‘genealogical manipulations’ regarding their Bowman grandfather Jesse, great-grandfather Louis, and great-great-grandmother’s Sophie's implied Abénaki indigeneity? 

Hidden Roots” by Joseph Bruchac©2004. Pages 130 to 136.

    Pay close attention to Pages 31 to 44; and 134 of the Author’s Notes. “Sophie” wife to “Uncle Louis” in the book was in reference to Sophie Sénécal; and “Uncle Louis” was in reference to Louis Bowman (Sophie nee: Sénécal’s son). 

    Throughout 2005, Margaret (Bruchac) Kennick identified as a “Missisquoi Abenaki” while attending to her academic education and career, inserting herself into Indigenous dynamics inside academic institutions as well as commenting on contemporary Native events throughout New England. 

    She was becoming a Native ‘authority’, while she tracked a disturbing trend in New England of increasing political interference and biased popular discourse that was drawing on a host of dusty stereotypes, not the least of which was the "vanishing Indian" trope so popular in New England's town histories.

e.g., the 'DIRTY' INDIAN, Jesse Elmer Bowman in the 4th Grade, according to her brother Joe!

    Political leaders, including state governors and legislators, had tried to sway public opinion against pending state and federal recognition decisions, having used stereotypes combined with biased assessments of racial identity to make contemporary Native communities disappear, while evoking fears of symbolic "Indian uprisings" with modern-day warnings about casinos and land claims, real and imagined. She was advocating for the group that was petitioning for Federal Recognition, led by the late Homer Walter St. Francis Sr. and later still, by his daughter April (St. Francis) Merrill – Rushlow, that Marge, Joe, and his two sons James and Jesse Bruchac, had membership cards from.

    The Peterborough N.H. Transcript Newspaper published an article in 2006 about an Abenaki Indian Program that happened in September of that year. Presenters were Marge Bruchac, Abenaki Indian, teacher, historical consultant, and performer, with Lynn Keating (Holland) Murphy, Abenaki Indian, master educator, and granddaughter of Elizabeth Sadoques of Keene, N.H., who was bringing some light on this supposed “dark age” in New Hampshire’s history at the Historical Society of Cheshire County’s membership meeting. Their talk revealed how, and why, Abenaki people could allegedly literally “hide in plain sight.” The event was free to the public, having been co-sponsored by the Keene State College Diversity Commission and Commission on the Status of Women.

    Now let’s go back to those sent ‘Letters-of-Inquiry’ by the late chief of Odanak, Gillis Obomsawin in 2003 as afore mentioned. 

    On December 26, 2006 Joseph Edward Bruchac III, wrote to the Odanak chief a reply. Apparently now that Bruchac author had surmised he had enough “proof”/ “evidence” that his great-grandfather Louis Bowman (1844-1918) was an Abénaki Indian "from St. Francis / Odanak". 


Dear Friends,
    Thank you for your letter of December 14th.
    I do, indeed, often state that I am of Abenaki descent.
    But I do not claim to be a member of the Odanak Band. I have no documented proof for such membership and I have never claimed tribal enrollment. (In fact, I freely acknowledge that I am a person of mixed white and Indian ancestry).
    However, I have often made mention of the fact that my great-grandfather, Lewis (or Louis) Bowman recorded on such documents as his marriage certificate and his military enlistment in the Union Army indicate that he came from “St. Francis.” 

As in Part 2 of this review, sharing the Pension Record in PDF, there is NO MENTION or INDICATION that Louis Bowman Sr. was anywhere born near or within “St. Francis” whatsover.

So ... WHO IS LYING?

In fact, Louis himself stated that he was born in “East Farnham”!!

PROVIDE the objective documents!

PUT the MARRIAGE Record of July 04, 1870 into the PUBLIC RECORD.


PUT the Katherine (Gray) Bowman Letter of the early 1980s into the PUBLIC RECORD.

Why hasn't Joe or Marge, or his son's ever done so?

    He settled in Greenfield Center, New York where he and his wife, Anna Van Antwerp (or Van Antwert) had thirteen children, among them my grandfather, Jesse Bowman.
My great-grandfather’s mother, Sophie Sénécal, remained in Canada was a resident of East Farnum according to documents in the United States War Department. My great-grandfather never returned to Quebec, but remained in Greenfield Center where there was a sizable community of others of Native descent, primarily Abénaki, Mohawk and Mohican.
    I am a lifelong resident of Greenfield Center, New York where I live in the same house where I was raised by my grandfather, Jesse Bowman.
    It was and remains well-known and widely accepted in our part of upstate New York that the Bowman family – like many other local families—were American Indian and that their tribal background was Abénaki. My grandfather was constantly referred to as a “dirty Indian.” There was no privilege attached to being Indian in our part of New York State during those years and his Abénaki ancestry often caused my grandfather hardships. Because of his own brown skin he was said by some to be “black as an Abénaki.” To be honest, it caused some members of my family great concern due to the prejudice they had experienced when I began as a young man to speak publicly about my Native ancestry over forty years ago.
    While I am not a member of your community, I have often visited Odanak. I have enjoyed friendships with several of your elders and other tribal members. I am very grateful for all that I have learned from my friends at Odanak. My son Jesse, was received with warmth and great courtesy during the extensive periods he spent in your community trying to learn the Abenaki language. Other members of my family and I have been invited on several occasions to perform during your community celebrations. I’ve also given, without charge or hesitation, whatever help I can whenever I’ve been asked by the Musée d’ Abénaki for assistance.
    As a scholar, with a background in university teaching and a Ph.D. in Comparative Literature, I have done a great deal of research for not only Abénaki history and culture but also for many other Native peoples. I have tried as best I can to project the image and history of the Abénaki and other Native peoples in an honest, dignified, and positive ways in my scholarship, my creative writing and my storytelling for over four decades. I am one of the founders of the Native Writer’s Circle of the Americas and the Wordcraft Circle of Native Writers, internationally known organizations that have worked to recognize, encourage, and support Native writers and storytellers throughout the Americas. I have spoken out and acted for Native rights and Native sovereignty throughout the world.
    I have a very long and well-documented history of giving back to Native communities – both financially and in terms of work I have done and continue to do.
    I sincerely believe that nothing I have done has either been fraudulent or tarnished the image of the Abénaki or any other Native nations. I am proud of my ancestry.
    I wish you all the best in the holiday season and in all the seasons to come.
Peace,
Dr. Joseph Bruchac

NOW, follow the yellow brick road, to the Land of “Abenaki La-La-La Land” of Vermont and New Hampshire populated by Pretendian$ ... when Joe Bruchac III stated (in his Dec. 26, 2006 Letter to Gilles O'Bomsawin) stated Because of his own brown skin he was said by some to be “black as an Abénaki.”

WHERE is that Because of his own brown skin he was said by some to be “black as an Abénaki” coming from? 

Petition for Federal Recognition as an American Indian Tribe by the Abenaki Nation of Vermont” dated October 1982:

Page 17: The [Antoine Sr. and Catherine (née: Émery dite Codèrre)] Phillips family was listed as ‘colored’ by the [1850 Highgate, Franklin County, Vermont] census taker, a fairly common occurrence in the 1800 to 1910 censuses when off-reservation Indians in Vermont were almost never listed as ‘Indians’ but were sometimes called ‘black as an Abenaki’ by local non-Indians. (66a)

Footnote 66a. [John Scott Moody] Moody, Field Notes, 1977-85.



Discern HOW the Bruchac$ are MANIPULATING (?)

and LYING about their familial dynamic$ ...

    On December 30, 2006, Joe’s sister, Margaret Bruchac, also typed a reply and sent the her letter to Abénakis Odanak Chief Gillis Obomsawin:

Greetings,
This letter comes to you in response to your letter of December 14, 2006. Please allow me to clarify some of the confusion, and address your concern.
I have never represented myself as a member of the Odanak Band. I do not claim to belong to the Odanak Band. I do not wish to become a member of the Odanak Band. These so-called claims that you speak of appear to be due to some misunderstanding. The reports that you are receiving about me from members of your First Nation residing in the United States do not accurately represent anything I have said. I am surprised to hear that you have received requests to verify something that is not true to begin with.
I have Abenaki ancestry through my mother, Marion Flora Bowman Bruchac (1921 – 1999). Her father, Jesse Elmer Bowman (1887 – 1970), was the son of Lewis H. Bowman (1844 – 1918) (his first name was also spelled as Louis), an Abenaki Indian born in Canada, and Alice van Antwerp (1855 – 1909), an Indian from New York state whose family was apparently mixed-blood, with Greetings,
This letter comes to you in response to your letter of December 14, 2006. Please allow me to clarify some of the confusion, and address your concern.
I have never represented myself as a member of the Odanak Band. I do not claim to belong to the Odanak Band. I do not wish to become a member of the Odanak Band. These so-called claims that you speak of appear to be due to some misunderstanding. The reports that you are receiving about me from members of your First Nation residing in the United States do not accurately represent anything I have said. I am surprised to hear that you have received requests to verify something that is not true to begin with.
I have Abenaki ancestry through my mother, Marion Flora Bowman Bruchac (1921 – 1999). Her father, Jesse Elmer Bowman (1887 – 1970), was the son of Lewis H. Bowman (1844 – 1918) (his first name was also spelled as Louis), an Abenaki Indian born in Canada, and Alice van Antwerp (1855 – 1909), an Indian from New York state whose family was apparently mixed-blood, with Abénaki, Mohawk, Mohican, Dutch, and/or other ancestry. Family tradition suggests that “Bowman” could be a variant of the family name OBomsawin. Although some of Lewis Bowman’s Civil War service records and other documents identify him as a “Saint Francis” Indian, we do not know if he was ever listed as a member of the Odanak Band. We do know that he lived in various places from the 1840’s – 1880’s, including Durham and Farnum (also spelled Farnham) in Quebec, St. Albans in Vermont, and also in Troy and Saratoga Springs, before buying farmland in Porters Corners in the town of Greenfield, in New York state.


[click on the above to REVIEW the FULL Pension File in PDF]

My mother’s parents, my mother, my siblings, and I were all born in New York State, and we are all American citizens. I identify myself as an American Abenaki Indian with mixed white ancestry. My siblings, my parents, and my grandparents did not ask to be members of the Odanak Band due to our Abenaki ancestry, and I am not asking for membership now. There is thus no cause for you to be concerned about the potential of my making any fraudulent claims that might “tarnish your image,” as suggested in your letter. I do not claim to belong to your band. Anyone who says otherwise is mistaken.
On the many occasions that I have been invited to Odanak, to perform at the July homecoming events, consult with curators at the Musée de Abénakis, or just to visit with friends, I have been warmly received as an Abenaki singer, storyteller, and historian. I am unclear, therefore, about the cause of your concern, since my friendship with members of your band does not give me any special privileges or rights in your country. It is possible that we may share some ancestors, since so many Abenaki people have moved back and forth for so many generations across the territory that is now divided by the United States-Canadian border. I do not, however, receive any special privileges from the United States or Canada by virtue of being Abenaki. I do not receive any of the health care, housing support, trust funds, food assistance, educational grants, casino profits, or other monetary payments that are typically given out to Canadian First Nations and to U. S. Federally-recognized tribes.
I am led to wonder if there is some historical explanation for this apparent confusion between us? There are many Abenaki Indian families still living in Abenaki territory in the northeastern United States that are not members of the Odanak Band. As you know, during the French War Indian Wars (1670’s to 1760’s), a large number of Western Abenaki people from such tribal bands as Sokoki, Missisquoi, Pennacook, Pequawket, Cowass, etc. passed through Saint Francis/ Odanak, when it offered refuge for New England Indians fleeing from English settlers. Some families from those bands chose to stay at Odanak permanently. Others stayed for a few generations before returning to New England. Others never left their original homelands in New England or New York. When I invited Chief Obomsawin to come to Deerfield in 2004 to witness commemorative events that dealt with this history, he spoke quite eloquently, in the First Church of Deerfield, about historical Abenaki relationships. Perhaps this complex history contributes to the confusion, since there are so many Abenaki people living in the United States who do not identify themselves as members of your band.
Since your letter raises the question of financial interest, please let me clarify that I have never asked for, nor do I intend to ask for, any special benefits or money from band. I do greatly appreciate your past generosities in reimbursing my travel expenses and feeding me when I have been invited to perform at Odanak. If that is the cause for concern, I am more than happy to pay for all of my own expenses when visiting in the future.
Although my Abenaki ancestry is a source of pride and inspiration, it does not, on its own, offer me any special rights or income. Please be reassured when I tell you that I pay for my own health care, my own housing, my own transportation, and my own education. For twelve years, my college education has been funded, not by any grants dedicated to Abenaki Indians, but by more than $45,000.00 in student loans borrowed from the United States government, and by 8 years of my hard work as a teaching assistant and visiting professor. My income derives from the teaching, consulting, research, and performance work I do for New England colleges and museums, based on my own hard-earned and carefully developed skills as a teacher, archival researcher, writer, colonial historian, musician, and performer, my professional expertise as a museum consultant, and my advanced Master’s and Doctoral degrees as an ethno-historian and anthropologist. With homes that this sharing of information helps to offer some clarity between us, I wish you well.
Sincerely, in peace and friendship,
Margaret Bruchac

    In retrospect, Odanak Chief Gillis Obomsawin, in late 2002, was not soliciting the Bruchac’s (or anyone else for that matter) to seek membership into the Odanak Abénaki community (adjacent to the French community of Pierreville). Chief Gilles had been kindly & respectfully inquiring of the merits and seeking the objective genealogical evidence from those claiming to be Abénaki relatives, whom were in the Vermont Folklife VHS video and Teacher’s Guide booklet, “The Abenaki of Vermont: A Living Culture” and elsewhere in the publications, proclaiming they were descended from the Abénakis; from the Obomsawin lineage, et al. 

    Some Bowman descendants, posting on Ancestry.com, in March 2007 believed that they too were Abénaki, from the Bowman surname, allegedly derived from Obomsawin, because their Bruchac relatives Joe and Marge said so. 

    One Louis Bowman descendant wrote that she was trying to continue her Abénaki Bowman lineage and had hit a brick wall. She was looking for her Great-Great-Great-Great Grandfather Lewis/Louis Bowman. Census records stated that he was born in Canada. The alleged Abénaki Bowman line she believed was Obomsawin and other variations. This descendant went on to post on the Ancestry message board:

    My Bowman family were Abénakis and their Indian surname was Obomsawin. I have relatives, actually cousins who are Native American Authors whom I will be setting up a get-together with as they have traced our Great-Great-Great-Great Grandfather's descendants back to Odanak/Trois-Rivières, Canada, proof that my descendants ancestors were truly Abénaki.

    By May 2007, this particular Bowman descendant was beginning to believe that the Bowman’s she descended from were only French, and/or perhaps German. She was not finding any Native American ancestors. She concluded that likely there was no factual proof to back up the narrative that Bowman’s were descendants of the Abénakis. 

In the Post-Star, 19 Aug 2007, Sun ·Page B-1 
There was this knowledge of the FACT that my [maternal] grandfather [Jesse Bowman (1886-1970) of Greenfield, NY] was an Abénaki

🤣 Just BELIEVE (be-LIE-ve) without objective evidence?

What is really the TRUTH of their Grandpa Jesse' father, Louis' (1844-1918) Bowman's ancestral background (?). Bruchac$ waited until both men and died!

There's more to the REALITY than the SUBJECTIVE storytelling ...by the Bruchac$


    In an interview on July 22, 2008, with Matt Raymond at the Library of Congress, Joseph Bruchac stated:

    Well, my family on my mother's side is American Indian.  We have Abénaki ancestry.  But as a child, although I was aware of that ancestry, no one would talk about it.  It was one of those times in history when, unfortunately, people in a certain minority, felt threatened by being classified as different so my grandparents' line was always, you know, we don't talk about that.  Or my grandfather would say, “I'm French,” because, of course, French Canada is where the two different contemporary reserves of Abénaki people where my great-grandparents came from are located.  So that created a great curiosity in my mind, and I think that I was more interested in finding out about that Native heritage because I was denied it as a child, and had I been immersed in it and, again, followed the path in that direction. 
    I also found myself fascinated by various Native people I knew as a child growing up, friends of the family, people I would meet who were elders and storytellers often working at tourist attractions in the Adirondack Mountains region.  So in a way, the path was being laid out for me, though I didn't realize it was a path until I started following it.

NOTE: 

Alsigunticook/the Saint Francis Mission/Odanak Abénaki Reserve (community) was manifested into physical reality ca. 1660-1675 (next to the French-populated town of Pierreville, Qc.)

The Land Title history of Wôlinak Abénaki Reserve (community) was founded on April 30, 1704 (near the French-populated town of Bécancour, Qc). Many of the Abenaki who settled in Bécancour were from Mégantic.

😳That reality would hardly be called contemporary 😳

March toward the Thunder” by Joseph Bruchac ©2008. Pages 291 to 293
Pay close attention to Page 293: 

    My great-grandfather was Canadian, but a Canadian of Native descent whose ancestral roots were in what became the United States. Records list his birth place as St. Francis, the name then used for the Abénaki Indian reserve of Odanak, a mission village made up largely of refugee Indians from New England who fled north to escape the English during the eighteenth century.” … “Like numerous other young Canadian Indian men, my great-grandfather came south to find work because little was available around the reserve. And, 1864, it was in the United States that a recruiter for the Irish Brigade found him.



Aside from the Ancestry.com message board posts, over at youtube.com in 2008… ARTSEDGE: The Kennedy Center had an article about author and storyteller Joseph Bruchac, who explained the origin and significance of the flute and the drum to Native American culture. In the commentary section of this,

Bnsaints:The biggest phony Indian in the world; what are you Joe, about 1/100th Indian? I remember your son from school, who was a blond haired – blue eyed football player, who now wears a neck choker and tells “Indian Stories… you are phonies!!

Bnsaints commented further:I don’t know anything about his success in war, but I do know from living on an Indian reservation and counting some of the most prominent people in the Native American community as my friends, I can tell you without reservation, that his books are popular because it is the new chic thing for white people, and people who try to pass themselves off as cultured academics, to get “Native American stuff” and books

Mr. Bruchac is at BEST 1/10th to 1.25th Native American by his own admission. The bullsh** he tries to pass off, for example, that he’s some sachem as if he was standing there with Russell Means at Alcatraz or something, is pathetic. His sons are phonies as well. I’m sure James Bruchac knows his stuff in tracking and outdoor craft but he and his brother Jesse are phony Indians and it is actually insulting the shtick they try to pass off as a family.

Margaret Bruchac wrote to Vermont Senator Vincent Illuzzi and Judy (Fortin) Dow (Judy was appointed by the Vermont Governor to the Vermont Commission on Native American Affairs) in which she discussed Traditional Abenaki Family Band Structure. 

    There is no question whatsoever in my mind, or in the Vermont documentation, that the St. Francis Sokoki Band of Missisquoi Abenaki constitutes a tribe. If the original legislation we drafted in 2005-2006 had passed, as written, and not been altered by the governor at the last minute, this question would already have been put to rest, since one of the explicit intents of that legislation was to acknowledge Missisquoi as the longest-standing, best-documented, Abenaki group in the state of Vermont. 
    The Nulhegan and Koasek bands represent Native families with deep roots in Vermont, but they have not been actively engaged with the Vermont government in seeking State Recognition for as long as Missisquoi has. 
    El-nu included a number of individuals who, until quite recently, identified themselves as Woodland Indian re-enactors rather than as Abenakis, but it is not my place to judge their ancestry. 
    Second, no one individual, Abenaki or not, has sufficient information or knowledge to presume to be in a position to judge the ancestry of what are (somewhat unfortunately) described as “scattered unorganized families. 
    My conclusion is this: Any individual who presumes to judge the legitimacy of these various families and bands may only, inadvertently, cause further stress and division. To my mind, as I stated earlier, I believe that the Missisquoi bands should be recognized without delay, as they should have been years ago.

    Primary Scholars of Wabanaki history have had long observed (e.g. Frank Speck, Irving Hallowell, Colin Calloway, Frederick Matthew Wiseman, John Scott Moody, James Petersen, David Steward-Smith, etc.), "working relationships with "Abenaki" Pretendian$ ... as anthropologists, ethnologists, and archaeologists.

    Within academia they all have had a vested interest, both personally, and professionally, including Margaret Bruchac herself, in convincing the naïve public and politicians alike, assuming that the Bowman’s as well as Lampman’s were "Abenakis", without any objective evidence whatsoever, let alone genealogical or historical evidence

    They believed they had “the evidence” but it was all quite subjective. Even the Bureau of Indian Affairs Federal Acknowledgement realized this, and clarified their objective findings in their November 2005 Preliminary Report of the St. Francis – Sokoki organization, of which Marge Bruchac, along with her brother and nephews were card-holding members of. Her opinion about what constitutes a band or tribe, was merely subjective, and her reimagining’s.

    Going back to the descendants of the Bowman family, related to Bruchac’s, another descendant in mid-2009 under the username of “Keeper-of-the-fire” stated:

    he had been told that back in the 1700’s there was a bounty put on Indian people, basically to eradicate them. My family (Obomsawin’s from the Lake George, NY region) fled to Canada where they lived for many years. After things cooled off, they resettled their original homeland. In doing so, they took the name Bowman, and told people they were French, so as to alleviate any discrimination they certainly would've faced. The Bowman’s name is actually Baughman, of German descent. Some very credible people have followed this line. Look up my cousin Joseph Bruchac. He is a well-known writer of several books on Native live (Abenaki). He also wrote a book called Bowman’s Store.”

    In response, Jesse B. Bruchac, under the subscriber name of “migakawinno” wrote the following:

“A great deal of faith and courage went into my father's decision to embrace his Native heritage. He took a leap. As for the Bowman family, the Indian blood is there. The full extent will likely never be known. Most of the family hid their Native ancestry in order to find work and live normal lives in their homelands without threat of removal or racism. Others likely forgot, or did not care enough to remember they had Native ancestry at all.

    The suggested Bowman/Obomsawin connection has been made by many, but directly to us by an Odanak elder Maurice Denis who proposed to my aunt and father in the 1970s that it was a name change. 

    Maurice Denis was my father’s mentor at the time and I spent many days as a young child in his kitchen hearing the Abenaki language as he taught my dad the tradition stories of long ago. Maurice Denis lived not far from us and ran an Indian village in Old Forge, NY, where we spent many summers.”

    Anyway, he believed we were Obomsawin’s, but this has not and likely cannot be proven. 
    In addition, as suggested in this thread it may not be the case at all. However, even without a name change, Bowman itself is a very old Eastern Algonquin family name.” 


    Jesse B. Bruchac proceeded to point at any historically mentioned Bowman ever recorded in association with Native peoples, both in Canada and in the United States, under the subjective belief, that they could possibly be related to his ancestor Louis Bowman (1844-1918). Even in the midst of discussion, Joseph Bruchac’s son Jesse began to try and imply ‘attachment’ and 'proximity' to the Eastern Algonquin, Natick, Nipmuck, Stockbridge-Munsee, Mohicans and Wampanoag families that had ever mentioned the surname Bowman in the historical past.

    He even went so far as to imply through suggestion, that the Sénical (Seneca, Sénécal) line (Lewis Bowman's mother Sophie Sénical) was equally interesting. The Sénécal family had a documented history with Odanak, Yamaska and surrounding communities. Intermarrying with the Gill's in the 1840’s and prior to the making of some failed business deals together, even so far as selling off some of the reserve, with help of the then Odanak chief Gill. The famous artist, Charles Gill had a Sénécal grandfather,” 

Jesse Bruchac exclaimed in his post on Ancestry.com’ message board ... but quickly stated that “it was not clear if this family was Louis’ mother, Sophie's family.” 

    Yet he stated, “But … Sénécal’s landed in Trois-Rivières, Quebec in ca. 1640 from France, some 40 years before the Abénaki community of Odanak was even established, of which is still there today.” And … “Out of Vermont, the Bedel's on my mom's side, and through the Dunham line (my grandma’s mom), the Mann's and Spear's all drop off fast and may have Abenaki links.

    On can literally detect the desperation of ‘attachment’ dynamics, like a leach to blood, in reading Jesse Bruchac’s post, aching for any connection(s) to the Abénaki or Indians, to ‘fit’ the Bruchac$ Obomsawin = Bowman narrative, in any way possible, truth be damned and objective evidence need-not-apply.

    In 2009, the Haudenosaunee Standing Committee on Burial Rules and Regulations requested Marge Bruchac - Kennick's assistance in tracing the provenance of two wampum belts advertised for sale at Sotheby’s. 

    Later that month, Margaret Bruchac, then being the coordinator of Native American studies at the University of Connecticut’s Avery Point campus in Groton, wrote about two Wampum belts, being put up for auction. Now solidified as an Abenaki “woman-of-color” Academic Scholar whose words were held in high regard, Margaret Bruchac began to position herself as an indispensable Abénaki authority in the Northeast.

    The 21st century choice to send these two items to auction … raises serious questions, given the common understanding in the present day among scholars, curators and indigenous leaders (also encoded in federal law) that wampum belts are considered sacred, ceremonial, communal and inalienable items of cultural patrimony,” Dr. Margaret Bruchac, Coordinator of Native American Studies at the University of Connecticut, wrote to Sotheby’s.

    Throughout the spring and summer of 2009, the members of the HSC, in tandem with their legal and historical consultants, collected documentation and oral testimony from the Abenaki Nation of Missisquoi– St. Francis/Sokoki Band, the Abénaki Nation of Odanak, the Mohawk Nation of Kanehsatà:ke, the Onondaga Nation, and the Tadodaho of the Haudenosaunee Confederacy, among others. 

    In August, Sotheby’s agents agreed to meet with a delegation of tribal leaders and consultants at the New York office, where the two wampum belts were laid out for viewing, and words were spoken over them.

    15 attendees were at this consultation included: Onondaga Chiefs Sid Hill and Oren Lyons; Mohawk Chiefs Curtis Nelson and Charlie Patton; Tonawanda Seneca representatives Stuart Jamieson, Janine Huff, and LuAnn Jamieson; Elnu Abenaki artisans Roger Sheehan, Vera Sheehan, and Jim Taylor; and lawyers Joseph Heath and Shannon Keller O’Loughlin, among others.

REMEMBER: 

    In 2004,  retrospectively, it was Marge Bruchac PhD. who had stated, “I don't want anyone to ever say that I've reconstructed a lost tribe out of nothing.” Yet, she helped involve and bring in those three of the Elnu group, of whom had NO LEGAL STANDING whatsoever to be there. Thus Marge Bruchac sought to provide them “legitimacy” by association and proximity to those sacred two wampum belts. 


Note: 

    The Elnu group had no legal status as Indians in Vermont or the United States when they were made a consulting party to the repatriation of two Seven Nation’s Wampum Belts put up for auction by Sotheby's Auction House in 2009. The Elnu received Vermont state fraudulent recognition on April 22, 2011

No “Abenaki” group nor heir members in Vermont 
(or elsewhere) ...
were members of the historical Seven Nations of Canada. 

    It is puzzling why Marge Bruchac would consult them, and the St. Francis Missisquoi/Sokoki, when these groups were created in the late 20th Century and early 21st Century and not historical Abenaki tribes. 

NONE of these “Abenaki Pretendian$ should have been in the building, the room, 
or around those sacred items!

    According to Frederick M. Wiseman PhD. of the Missisquoi group in Swanton, Vt. he had (and I quote) stated:

    The Elnu tribe provided the delegates representing the VT Indigenous Alliance in negotiations with Sotheby's and the Six Nations Haudenosaunee in New York City last year. Also, Elnu's Chief has accompanied me to the Mohawk reserve of Kahnawake to begin a process of alliance with the Haudenosaunee.”

    Then on July 10-to-12th, of 2009, Margaret M. Bruchac and her husband Justin Kennick performed "Hand in Hand" at the Champlain Quadricentennial Celebration in Burlington, Vermont. 

    Thereafter she traveled east into the state of Maine, where from the 19th to the 24th of July she was a Writer-In-Residence for the Wabanaki Youth Writers’ Camp, which was sponsored by the Maine Writers’ Guild and the Penobscot Nation, near Old Town, Maine. 

    On the 27th of July 2009 Margaret (Bruchac) Kennick traveled to the Netherlands, Amsterdam, Holland, and perhaps Belgium to do their lectures/ presentations/ songs. 


    While in residence, seemingly she got on a computer of a Dutch friend, Jans Pietersz, [Did he input the information on her behalf?] and sent to www.nosorigins.qc.ca (a genealogical website in New Brunswick) data that IMPLIED as ‘fact’ that Lewis (Louis) Bowman (1844-1918) (who had married Alice Van Antwerp in July 1870) was allegedly the son of an Abénaki couple, François-Louis O’Bomsawin (1801-1886) and his wife Agnes-Anne Olinass (ca. 1807-1853), of Odanak.


    Like her nephew Jesse B. Bruchac, Marge was apparently so desperate to ‘connect’ the Bruchac’s “Bowman = Obomsawin narrative” of which her brother Joe had ‘groomed’ his own kith and kin (right along with many others in the public and family) to believe and depend on, that Marge, through her friend Jans Pietersz, apparently attempted to ‘attach’ her great-grandfather Louis (1844-1918) to a known documented Obomsawin family of Odanak, by way of that friend’s laptop computer, on nosorigins.qc.ca genealogical database. (This friend, by occupation, was helping foreigners to master the Dutch language). 

    In mid-August 2009, Marge Bruchac was stating that “she was an Abénaki a traditional singer and storyteller as well as an historical consultant and scholar.”

    Justin Kennick and his wife Marge Bruchac performed traditional and contemporary Abenaki songs and stories as their performance "Hand in Hand," and they had just released a new album the year before called “Zahkiwi Lintowoganal / Voices in the Woods.” 

    Jesse B. Bruchac was also a ‘St. Francis-Sokoki Band of the Abenaki’ Homer card-holding member, as was his brother, father, grandmother, and aunt. Marge Bruchac said she identified most with Native cultures that art “deeply-rooted” in what she called “Algonkian logic,” that reflected the ways that Abénaki and other Algonkian people always adapted to the changing world around them.

    In January 2010, yet another Bowman descendant claimed to be "from the Bowman Clan of the Lake George region and that the original surname was Obomsawin; the family had changed the surname and called themselves French to ward off discrimination". All of this narrative was according this Bowman descendant’s younger cousin Joe Bruchac. This cousin of Joe Bruchac’s thought he was French into his mid-20’s … but he always “felt a connection” to  … 

    Joseph E. Bruchac III’s wife of 48 years, Carol (Worthen) Bruchac had passed away from cancer and in the newspaper obituary, those who wished to make some gesture in remembrance of all she had given to others, were suggested to do so, by making a charitable contribution to the Ndakinna Education Center, P.O. Box 308, Greenfield Center, New York 12833.

    In an Epoch Times online news article, Joseph Bruchac was identified as an uncommon Native American. The newspaper reporter stated that Bruchac’s maternal grandfather, Jesse Bowman, was of Abénaki descent. Also stated was that being Native American today was (quote) big business

For sure it has been for the Bruchac$! 

    Grandfather Jesse (1886-1970) Bowman had never spoken of ANY (alleged) Abénaki heritage. Never spoke about being Native American. When asked why his skin was dark, Jesse had replied, “We French is dark.” 

    Later in the newspaper article it was printed, “For Joseph Bruchac today, having a Native American heritage is both a business and a passion. Both his sons have immersed themselves in Abénaki folklore and teachings. His son Jesse has studied the Abénaki language with elders in Canada and is a fluent Abénaki speaker. This is no easy task. Even Joseph, who pronounces words in Abénaki, admits he is not fluent in the language of his maternal grandfather Jesse Bowman’s ancestors.”

    In the book, “Being and Becoming Indigenous Archaeologists”, by George Nicholas ©2010
on Page 68, Margaret Bruchac claimed (yet again) 

    During the late 19th century, my Abénaki great-grandparents, Louis and Alice (VanAntwerp) Bowman, had frequented the Saratoga Springs Indian Camp, where they peddled ash-splint baskets to tourists.”

    Then on June 13, 2012 per the Ancestry.com Message Board was a post from the user ‘jacklynch2833(John Jack Henry Lynch), husband of Mary Ann (Bruchac) Lynch and brother-in-law to Joseph and Margaret Bruchac:

    Louis Bowman was born in East Farnham, Quebec, to Charles and Sophie Bowman. At this level there is no sure connection with Abenaki lineage. If it exists, it is further back. After Charles death in the 1840’s, Sophie married a man with the last name Sénécal. This link has caused some native ancestry suggestions to be raised, but it does not go to the Bowman line.
    Neither Louis’s father nor Louis ever lived in Vermont.” 
    As a child, Louis lived in East Farnham, Brome-Missisquoi County, Quebec and after his mother remarried, in West Shefford, Shefford County, Quebec, Canada, at the age of 20 years he volunteered for Civil War duty, was wounded and after discharge he then moved to Saratoga County. He subsequently married Alice Van Antwerp of neighboring Wilton, N.Y. and the rest you all know.

    It was this point in time, that Douglas Buchholz’ evaluation began in the summer and fall of 2012 of the varied books, newspapers and magazines articles, along with the audio-interviews regarding Joseph E. Bruchac III, and Margaret Bruchac, etc, over the retrospective years (since the early 1970’s that the Bruchac's were laying claims, extracting and appropriating) was undertaken and chronologically mapped.

    A Civil War Pension Record file for Joe and Marge's great-grandfather Louis/Lewis (1844-1918) Bowman Sr. was petitioned for by Douglas Buchholz and obtained in July 2012, and carefully analyzed for genealogical ‘footprint’ of Louis Bowman’s self-stated history. Nowhere was St. Francis nor Odanak ever mentioned in the Civil War Pension File as claimed by Joseph E. Bruchac III, to Odanak Chief Gilles O'Bomsawin, in that Dec. 2006 reply letter.

    Margaret (Bruchac) Kennick identified herself as Professor Margaret Bruchac, a Wôbanaki and scholar in July 2012

    The following year March 5th to 7th per the ISU College of Education - Spring 2013 Newsletter in the News from the Idaho State University College of Education on Page 11, at the Idaho State University as a Visiting Author, in a visit, Dr. Joseph Bruchac, identified himself as an Abénaki Indian who was the award-winning author of more than 120 books for children and adults, and he was highlighted in the 26th annual Idaho State University Bellon Visiting Author Series. In this periodical (yet again) it was stated that the author Joseph E. Bruchac drew on his Abenaki ancestry for much of his writing.

    In mid-July of 2013 questions were again vocalized in commentary in Indian Country Today’s Media network on the internet. No one seemed to have the objective evidence that the Bowman family derived from Obomsawin’s as Bruchac’s had been repeating as implied “fact.” 

    By October 2014, it was announced that Joseph Bruchac would be receiving the Tulsa Library Trust’s “Festival of Words Writers Award” the following March at Hardesty Regional Library’s Connor’s Cove, in Tulsa, Oklahoma. Bruchac reiterated, “The only time he even mentioned the word ‘Indian’ was when he told me, more than once, how he left school in the fourth grade, jumping out the window and never coming back because they kept calling him a ‘dirty Indian,’” recalled Bruchac.  “I had to go outside my own immediate family to hear those stories, which for some reason I was always eager to hear.  Because of his ‘dark skin’ and ‘very Indian’ appearance, he dealt with prejudice often during his life and that made him reticent to speak directly about being Indian.”

    Retrospectively, remember earlier in this chapter that it was on September 26, 1986 in the Schenectady Gazette Newspaper on page 11, the article “Indian Stories Program will be held Sunday” regarding a program of American Indian storytelling at the First Congregational Church of Christ, wherein it was stated, “Joseph Bruchac, a poet of Abénaki Indian ancestry from Greenfield Center whose stories were told to him by his grandfather, Jesse Bowman.” 

Quite the contradictions!

    On a Ancestry.com message board introducing himself as another descendant of the Bowman’s through Louis (1844-1918)’s son John “Jack” Bowman and Catherine (Gray), through their son Earl Kenneth Bowman, Michael Levet made mention of having done a fair amount of digging into the Bowman genealogy, albeit building out the family tree (descendants from Louis, 1844-1918), rather than tracing back

    This is where Douglas Buchholz, reviewing the Ancestry message board communications of the various Bowman’s, asked this particular Bowman descendant if they might be willing and able to work with him, to discern the paternal lineage of Louis Bowman (1844-1918) who was the great-grandfather of Joseph Bruchac, the author of many children’s books. This endeavor would either validate or negate the oral history perpetuated by Joseph Bruchac III and his sister Margaret Bruchac. 

Buchholz sought a direct-male-Bowman descendant to initiate the Bowman Y-DNA study.

March 17, 2015
Ancestry.com ‘Abenaki – Bomwan’ Message Board
From: mlevet98
Subject: Bowman - Obomsawin
    Hi Pat - There were actually 8 Bowman siblings of that generation: Lillian, Earl, Howard, Otis, John, Edith, Myrtle, and Ralph. I'm fairly confident Ralph died around age five. Myrtle died before age five, and I believe (but am not entirely sure) around birth.I know this thread is old. I wanted to leave my email address (mlevet@outlook.com) in case anyone is interested in Bowman genealogy. I am a descendant of John (Jack) Bowman (son of Lewis Bowman) through his son Earl K. Bowman and daughter-in law Margaret Allegra Merrick. My mother, Margaret, was mentioned earlier in this thread. I have done a fair amount of digging into the Bowman genealogy, albeit building out the family tree rather than tracing back.

    Retrospectively speaking it was in also in mid-June of 2015, one evening, while doing research, that Douglas Buchholz received an anonymous telephone call by a female person, who simply inquired if Mr. Buchholz knew of the Joseph Bruchac and Alexander Haley judicial dynamic in the mid-1970’s (both authors leaned on their dubious ancestral backgrounds ‘to further their professional writing’ careers). Asking to identify herself, Mr. Buchholz was told to “look it up” and the caller promptly hung up. Intriguing as it was, other research directions had to be followed through first, before entertaining the endeavor of researching the merits of the Bowman-Bruchac narrative, to the Obomsawin lineage, etc.

July 05, 2015
[Ancestry MessageBoards]
    I am approaching you Jesse Bruchac in the hopes that you might be willing and able to help me discern the lineage of Lewis/Louis Bowman who married to Alice Van Antwerp, great-great Grandfather of Joseph Bruchac the author of many books. Here is my proposal:
    Find a Direct-Male-Bowman Descendant. Do a Y-DNA through FTDNA.
    Find a Direct-Male-Obomsawin Descendant. Do a Y-DNA through FTDNA.
    See if the Haplogroup and Y-DNA STR Markers match. 
    In this way, it will either validate or negate the oral history perpetuated by Joseph Bruchac and his sister Margaret.
    I have done the Y-DNA Study with my own father Fisher / Buchholz vs. Smith male testers, as well as     Phillips vs. Metallic lineages.
    I am thinking that since the paper trail going back to Lewis Bowman's ancestry is so uncertain, this MIGHT be a way to solve the mystery. 
    What do you think? Do you know of a direct-male-descendant from the Bowman lineage that might be willing to do this testing? It is a two minute check swab.

    At the same time of July 09, 2015, Buchholz confirmed the July 2009 entry into nosorigins.qc.ca, through that website’s administrator, Hans Waldispuhl of Shediac Bridge, New Brunswick, Canada, that indeed it was through a laptop of John Peters in Amsterdam, that ‘someone’ had attempted to ‘attach’ the Bruchac’s great-grandfather Louis to that particular Obomsawin family. 

    What would possess this Jans Pietersz (John Peters to seemingly go on the genealogical website, www.nosorigins.qc.ca and enter in such a genealogical manipulation, “attaching” Louis Bowman (1844-1918) who had married Alice Van Atwerpt to becoming (on that site) to be allegedly the son of Odanak Abenakis, Francois-Louis Obomsawin and his wife Agnes Anne Onlinass? 

    It didn’t make sense, and thus when detected, Buchholz had contacted the site’s administrator for objective evidence to support what was on the now on the website. 

    Without that objective, the administrator quickly took down the input of implied genealogical ‘attachment’ of Louis Bowman to the Obomsawin’s. Was it Margaret Bruchac, while in Amsterdam, Holland, attempting (while on her friend’s laptop) to “create” falsified “facts” as to the Bruchac narrative of ‘Obomsawin=Bowman’ and connect themselves and their ancestor Louis “Obomsawin” Bowman to the Abenaki community of St. Francis / Odanak? It would seem so.

    At this point Douglas Buchholz sought out direct email and telephone communication with Jesse B. Bruchac, inquiring about the Bruchac’s family narrative and the evidence thereof and the possibility of his father Joe and him doing a Family Tree DNA autosomal “Family Finder” test to figure out Louis Bowman (1844-1918)’s paternal ancestry.

    There was no reply to Buchholz’ inquiry of Jesse B. Bruchac but on September 07, 2015, Jesse B. Bruchac, after getting some clues from the Smithsonian Research Team in Africa (where he was working the film Saints and Strangers a National Geographic film), he decided to try and compile all that he’d collected up to that point, on the Native associated Bowman surname in the Northeast, which he placed onto a created website westernabenaki.com/Bowman. Joseph Bruchac’s son Jesse began (yet again, as he had done years earlier on the Ancestry.com message board) point to/at any historically mentioned Bowman that was ever recorded in association with Native peoples, both in Canada and the United States, under the subjective belief, inferring that those Bowman’s could possibly be related to his ancestor Louis Bowman (1844-1918). 

    On that constructed website, Joseph Bruchac’s second son began to try and imply ‘attachment’ to the Eastern Algonquin, Natick, Nipmuck, Stockbridge-Munsee, Mohicans and Wampanoag families that had ever mentioned the surname Bowman in their historical past, whether those Bowman’s were actual Indians or not didn’t matter. It was all very subjective as usual.

    Douglas Buchholz asked Jesse Bruchac if there was any “Mr. Bowman” still alive who was definitely a descendant of Louis (1844-1918)? 
    Buchholz inquired of Jesse B. Bruchac if he (Jesse) could ask a male Bowman descendant to do a Y-DNA with FTDNA. And Buchholz mentioned that even non-direct-male-descendants could do Family Finder atDNA testing at FTDNA and come up with some genetic genealogical connections to genetic relatives of the past unknown to the Bruchac and Bowman family. 

    The dynamic was clarified with Jesse B. Bowman that the Bowman ancestral reality could be far different than what the Bruchac$ had led everyone to believe. 

September 10, 2015 at 12:28am
Western Abenaki Dictionary Facebook Group 
Douglas Lloyd Buchholz: Have you reviewed the Pension Record for Lewis Bowman Jesse? He was born in East Farnham, Quebec, Canada to Charles Bowman and Sophie Senecal. He also stated that he was in several places within Vermont, near Burlington, VT etc BEFORE and AFTER his enlistment into the Civil War.

September 10, 2015 at 12:42am
Western Abenaki Dictionary Facebook Group
Douglas Lloyd Buchholz: Is there a Mr. Bowman still alive today known to be a descendant of Lewis Sr. or Jesse Bowman? And ask them to do a Y-DNA with FTDNA. And even non-direct-male descendants can do Family Finder testing at FTDNA and come up with some genetic genealogical connections to relatives. 
Lewis Bowman could even have been the child of a Black woman, much like Antoine Phillips Sr. was the son of Black parents brought up to northern VT from CT. ca. 1790-2 and then he married a french woman from Ste. Hyacinthe. The ancestral story could be far different than what one was led to believe Jesse.

September 10, 2015 [later that morning ...]
Western Abenaki Dictionary Facebook Group
Douglas Lloyd Buchholz: BEFORE one concludes anything about a Lewis Bowman born July 20, 1844 in allegedly East Farnham, Quebec, Canada to a Charles Bowman and Sophie Senecal, and that Charles Bowman allegedly having died in November 1843 while his alleged wife was pregnant ... 
Let's see what the FACTS are regarding Lewis Bowman really are. I would rather deal with FACTS, genealogically and or genetically regarding Lewis Bowman who had a son Jesse Elmer Bowman; contrary to dealing with more storytelling and myth-making about someone else's identified Bowman's who were or are of Native descent, which are tantalizing and of course, interesting to read about... yet there is NOTHING to infer that those Native Bowman's were or are, in any way, shape, or form, related in genealogical or genetic FACT to the Lewis Bowman, father of Jesse Elmer Bowman. Let's find out who Louis/Lewis Bowman really way, truthfully and transparently. The story about him could be completely be what one does not expect, in contrast to what has been said ... by the Bruchac's themselves.

    After the two-part, four-hour movie ‘Saints and Strangers’ aired on the National Geographic Channel on November 22, 2015, two of the Wampanoag linguistic speakers were upset with the movie, and seemingly in particular with the Bruchac’s. 

    Per the article “How ‘Saints and Strangers’ Got It Wrong: A Wampanoag Primer” by Alysa Landry, four Wampanoag tribal communities sited “cultural, historical and linguistic inaccuracies” in the film. That the film was a completely irresponsible telling of history,” according to Linda Combs, director of the Aquinnah Wampanoag Cultural Center. She stated that “one of the most-well-documented parts of history was distorted in the film for the purposes of sensationalism.” 

    Descendants of the Wampanoag began poking holes in the film, criticizing it from the regalia mistakes to historical and cultural inaccuracies. 

    Retrospectively, Linda Coombs had read the first two hours of the script and had agreed to act as a consultant for National Geographic, in conjunction with the Wôpanâak Language Reclamation Project, a program that began in 1993 whose purpose was to bring back the Wampanoag language which had been dormant for more than a century. She was appalled at what she was reading of the script for the movie, concluding that some of the material that was in the storyline, “they were just making up as they went along”.  

    National Geographic also courted Jessie Little Doe Baird, who was a cofounder of the Wôpanâak Language Reclamation Project and vice chair of the Mashpee Wampanoag Tribe. Baird, a 2010 MacArthur Genius Fellow, also had voiced concern about a script that she called “culturally incompetent, really stereotypical and prejudiced; that it was one of the worst scripts she’d ever see, that it was terrible, and that it didn’t need to be.”

    Both Linda Coombs and Jessie Little Doe Baird poised to offer translations, dialogue coaching and cultural expertise for the production of Saints and Strangers. Citing their legitimate concerns, both Baird and Coombs never got the chance to correct the script. 

    National Geographic had terminated the contract when the Wampanoag had asked for the authority to review the script prior to filming to ensure it was historically and culturally accurate and that any offensive material had been removed. When National Geographic refused to forfeit authority, subsequently the Wampanoag declined to participate.

    After having severed its relationship with the Wampanoag, National Geographic found a different consultant and language coach in hiring Jesse B. Bruchac, who had translated the script into Western Abénaki, of course with the help of Joseph Elie Joubert, the adopted son of the late Cécile (Wawanolett) Joubert (1908-2006).

    Could it be that National Geographic felt that they could work with the Bruchac’s on a more even-keel, rather than with ‘hostile’ Wampanoag linguists Combs and Baird, because James E. Bruchac (Jesse’s older brother)’s wife was from Africa herself, and that she herself taught there? 

    Connections ... The film was using Lakota Indian Actors, having been filmed in Africa, and using the Abénaki language in bits and pieces, thereby implied historical Wampanoag historical reality.

    Additionally Wôpanâak language teachers, students, and linguists urged the Abénaki people and speakers to sternly address their translator Jesse B. Bruchac who had, in exchange for financial remuneration, misrepresented his own language as a substitute for Wôpanâak, in order to promote National Geographic’s inaccurate and harmful portrayal of Wampanoag history.

    After the film aired three days earlier and the article was printed in Indian Country Today Media on November 25, 2015, that very evening Mr. Buchholz decidedly wrote an email to Linda Coombs of the Wampanoag people. 

    The content of his email was that Joseph Elie Joubert would not sternly address Jesse B. Bruchac at all. 

    Elie was helping Bruchac’s with learning and speaking the Western Abénaki language, spiteful as he was, of Odanak and his adopted mother, the late Cécile Wawanolett, and because Odanak had not appointed him as Spiritual Elder years before. 

    Douglas Buchholz attached the documented Bowman-Bruchac Time Line (consisting of chronologically transcribed public newspaper articles) regarding Bruchac$ in an email to the Wampanoag. 

Buchholz stated:

    To say the least, the Bruchac's seem to have been appropriating an Abenaki identity for themselves. Elie Joubert is helping the Bruchac’s "put on the “airs” of “being Abenaki” even more so, through the language.
    One has to question when Jesse Bruchac himself claims per this National Geographic film ‘mockumentary’, that he stupidly claims that his ancestor Jesse Bowman himself “didn't want to speak Abenaki" as if to imply that Jesse Bowman could speak Abenaki, when in FACTUALITY (and it is documented throughout) from Jesse B. Bruchac's own father Joseph Bruchac himself, that his grandfather who raised him, NEVER said the word Abenaki, or “I-am-an-Abenaki” at all, let alone knew anything, nor shared any indication that he (Jesse Bowman) was Abenaki before his death in the early 1970's; nor did any of his relatives.
    The identity of being allegedly Abenaki came about ONLY after Jesse Bowman had died, AFTER Alex Haley's Court involvement, and AFTER Wounded Knee.
    And ever since then ... post 1975 ... the Bruchac's have been emotionally and heavily financially invested in asserting and claiming their ancestor Lewis Bowman was an Abenaki ...
    But they honestly DO NOT have any objective evidence to prove this claim about Lewis Bowman, or anyone else in their ancestry.

    Suffice it to say that whether it was this communication and attached Bowman-Bruchac Time Line with Coombs and Baird, or the young Bowman descendant going back to Jesse and or Joseph Bruchac, Joe and his son Jesse subsequently declined to not work with such genetic testing in late December 2015 with Douglas Buchholz, because, by Buchholz having contacted the other Bowman relative’s, such research activity (quote) “spooked” Joseph E. Bruchac. 
    Joe felt that Buchholz had an agenda, trying to disprove his native ancestry and had warned his son Jesse B. Bruchac “not to trust and to stay away from Mr. Buchholz.” Jesse B. Bruchac told Buchholz that proof was/is hard to find as he’d said in his first song on the Dawnland Singers CD “Aln8bak”. 

    The Bruchac’s were stonewalling, and attempting to sabotage, in that IF they didn’t point Mr. Buchholz in the direction of a known living direct-male-Bowman descendant, that Douglas Buchholz would not be able ascertain the merits and or the truthfulness of the “Obomsawin > Bowman > Bruchac narrative” that Joe himself had seemingly concocted, allegedly by way of inference, based on faulty belief and perception that Joe claimed that narrative originated from an Abénaki couple at Old Forge, NY, the late Jules Louis Maurice Paul dit Denis (1908-1987) since Maurice' mother had been Marie Cléophée (O'Bomsawin dite Robert) (1887-1934) Paul dit Denis.



Enchanted Forest Tourist Theme Park 1950s
Old Forge, New York

    Not taking too seriously the Bruchac rejection of working with Buchholz, genetically-speaking, to ascertain Louis Bowman (1844-1918)’s origins, Buchholz subsequently began to search Ancestry.com for male Bowman descendants himself, searching for the elusive objective evidence of Bruchac’s narrative about their grandfather Jesse Elmer Bowman’s paternal ancestry.



    A direct-male-descendant, Robert H. Bowman, was found in Queensbury, New York through his close cousin Mark D. Sherlock and his son in early January 2016

    Robert being the son of Howard and thereby grandson of John Bowman and Catherine (Gray), his Y-DNA would be inherited and passed down from his grandfather John Bowman, whose Y-DNA would the same as his late father Louis Bowman (1844-1918) and that of John’s other male siblings (such as Jesse E. Bowman). 


Y-DNA tests the Y chromosome passed from father to son in every generation, unmixed with any DNA of the female/mother and female ancestry.

Mitochondrial DNA tests the mitochondria passed from mothers to all of their children, but is only passed on by the females, unmixed with the DNA of the male/father.

Autosomal DNA inherited from some of their respective ancestry is passed from both parents to their children. Each child inherits nearly +/- half of each parent’s autosomal DNA.

    After some discussion of the Y-DNA testing dynamics at Family Tree DNA and the endeavor to sort out fact-from-fiction, over the telephone, Bob Bowman agreed to help two days later, by doing a Y-DNA test on Buchholz’ behalf, as well as giving permission for Family Finder (autosomal testing). 

Dear Michael Levet,
    “My name is Douglas Buchholz of Lancaster, NH, and having studied the Bowman family dynamic for some years now, going back through newspaper articles etc regarding Joseph Bruchac and his sons James and Jesse, and sister Margaret Bruchac - Kennick, last summer I began to seek out a direct lineage Mr. Bowman for Y-DNA testing.
    Last weekend, I was told of one Mr. Bowman by a Bowman descendant from Lewis Bowman and Alice Van Antwerp. I had him on the phone within ten minutes and the following day I sent him a FTDNA testing kit. By this weekend, he's mailed it back to me for testing.
    I am also testing using Family Finder testing as well through FTDNA, which is testing the autosomal part of the DNA, which looks for matches from BOTH parents ancestors.
    Would you be interested in participating, at no cost to yourself? Of course, you would have custody and control of your own genetic testing samples and the subsequent results. 
    Myself I am looking for Lewis Bowman's ancestors, aside from relying just on Joe Bruchac's say-so. I am seeking definitive’s and proof paper trail as to Lewis' ancestral lineage.”

    One of the Bowman’s younger descendant’s, Michael Levet having been inquired of, by Douglas Buchholz, immediately concluded thereafter, taking an alarmist viewpoint that using the phrase ‘say-so’ concluded that Buchholz was ‘out to destroy the Bruchac family’ and topple their deck of cards; then informed Joseph Bruchac of Buchholz’s email inquiry. 

    The term ‘say-so’ means a statement that is not supported by any proof. One's unsupported assertion or assurance. Mr. Buchholz conclude that using this term was appropriate and accurate, regarding the Bruchac’s narrative regarding their Bowman ancestor being Abénaki. 

    There was no objectively supported proof that Jesse Bowman nor his father were from the Obomsawin Abénaki lineage, nor even that they were Indians. Other than the subjective narratives, increasingly embellished since the mid-1970s by the Bruchac siblings, Joe and Marge.


    The Y-DNA37 test of Robert Bowman was batched on the 27th of January 2016 at FTDNA. It was completed on February 24, 2016. Later, the Family Finder results came in on March 09, 2016. Buchholz saw that ‘mbruchac’ matched to Robert within FTDNA per his (autosomal) atDNA results. 

On March 24, 2016 from an unidentified Massachusetts Scholar: 

    Marge Bruchac, whom I've known for years, since the time she first 'started' to be Indian; she used to identify herself as Hungarian-Abénaki. She convinced Neil Salisbury of her Abenaki pedigree which was how she got admitted to a special program at Smith for ‘women-of-color’ … and the rest has been like the Elizabeth Warren story.”

    Why would looking for the truth ‘spook’ or concern anyone, least of all, that of the author of Bowman’s Store? Unless nothing had really been previously substantiated, objectively-speaking, and everything up to that point being said, inferred and or published about their ancestor Louis (1844-1918), was merely subjective, by the author Joseph E. Bruchac III and his sister Margaret (Marge).

    At the same time of beginning the DNA testing of a direct-male-descendant of the Bowman’s in question, Buchholz also contacted indirectly two direct-male-descendant 2nd cousins of the Obomsawin lineage, in order to test their Y-DNA, in comparative to the Bowman’s Y-DNA result. 

The Abénaki Obomsawin Y-DNA results were exactly the same to one another: 
Predicted: Q-M3
Confirmed Haplogroup: Q1a3a1

In genetic comparative the paternal Y-DNA result for Robert Bowman
Predicted: Rlb-M269 
Confirmed Haplogroup: Rlb-Z2109


Doing an R1b-M343 Backbone SNP Pack in FTDNA the Bowman Haplogroup further explored became a confirmed R1b-KM67.


R-BY39280 > R-KMS67 > R-Z2109 > R-Z2106 > R-M12149 > R-Z2103 > R-L23 > R-M269


R-FT94529 > R-BY39280 > R-KMS67 > R-Z2109 > R-Z2106 > R-M12149 > R-Z2103 > R-L23 > R-M269


    And with the Big Y-700 testing the Haplogroup terminal SNP is a confirmed R1b-FT94529, which is definitively originating in Europe which is predicted by YFull.com as having formed 4,800 years-before-present, TMRCA (time to most recent common ancestor) about 372 years-before-present (ca. 1648). In Y-Full the “Bowman terminal SNP is identified as R-Y128034. Both are in the same sub-clade on the phylogenetic Y-Tree.


    Bruchac’s narrative about surname Bowman being a corruption of Abénaki surname of Obomsawin was based on Bruchac’s repeated subjective storytelling, which he has stated started with a possibility made mentioned by Maurice Dennis, an Abénaki man whose mother was an Obomsawin. Thus began the genetic hunt for who was in fact Louis “Bowman” born in 1844, in the spring of 2015

    The question arose as to who was in fact Louis’ genetic parents’ and their ancestors were. Bruchac’s were not interested in digging too deep or searching too wide, because the answers and truth very likely would not ‘fit’ their narrative story about their grandfather Jesse, and great grandfather Louis, and great-great-grandmother Sophie whom they claimed were Abénakis. Those answers wouldn’t be good, for their business, of themselves becoming “Abenakis” beginning in the mid-1970s.

    Margaret (nee: Bruchac) Kennick had done a FTDNA atDNA (autosomal) testing prior to 2018. She submitted a genealogical tree not with herself, but that started with her younger sister Mary Ann (Bruchac) Lynch, interestingly enough, to make it deceptively appear that Marge’s younger sister had done the DNA test. Detected upon testing Robert H. Bowman in AncestryDNA in mid-September 2016 was ‘mbruchac’ or Margaret Bruchac (again ‘cloaked’ as her younger sister Mary genealogically per the Gedcom that was submitted) per the DNA testing. 



    Margaret Bruchac (‘mbruchac’ = ‘malimaligeet’) matched to Robert H. Bowman at 224 cM (centimorgans) shared across 10 DNA segments, with a predicted relationship between the two testers, as being Second Cousins. At first the ‘mbruchac’ username in comparative to the genealogical tree ‘home person’ distorted (at first) who had done the DNA testing, and it was surmised that Mary Ann (Bruchac) Lynch had done the testing. Quickly remembering the genealogical inquiry that had been posted under the username ‘mbruchac’ quickly unmasked the true identity of the actual DNA tester: Margaret M. (Bruchac) Kennick. 

    Since Marge had created the Ancestry.com account using the username ‘mbruchac’ her younger sister would have been unable to use her older sister’s already-claimed username, had Mary (Bruchac) Lynch registered an AncestryDNA kit herself. 

    In conclusion, it was discerned that it was not Mary Ann (Bruchac) Lynch who had tested in both FTDNA and AncestryDNA, but rather, it was Marge who had done both genetic tests, cloaking herself using her sister as the ‘home person’ in the genealogical Gedcom submitted tree uploaded to each companies per the tester’s account. She logged into AncestryDNA in September 2016

    Douglas Buchholz wrote to ‘mbruchac’ an inquiry through Ancestry’s messaging system in mid month of September 2016.            
    Buchholz prematurely thought at-the-time that the genetic tester was Mary (Bruchac) Lynch and gave his apologies if it wasn’t.                
    Buchholz thought perhaps it might be Margaret (Bruchac) Kennick that had actually done the AncestryDNA test out of curiosity; yet Buchholz wasn’t sure, until later, upon re-evaluation.

    He stated that he had been attempting to sort through the Joseph and his sister Marge Bruchac’s data, to discern the objective facts of their ancestors through the Bowman ancestry, having secured the Lewis Bowman (1844-1918) Pension record file in regards to his Civil War Pension from National Archives. 

    Buchholz was then quite puzzled by Louis Bowman’s ‘facts’ within such records as to the accuracy genealogically-speaking of what had been stated therein. Buchholz was delighted that ‘mbruchac’ had decided to take a DNA test, proving with Robert Bowman’s testing results and match to her, by such, there was no non-paternity-event (NPE) in the lines of these Bowman descendant DNA testers. 

    Up to this point the Y-DNA Haplogroup was R-M269 to R-Z2109, which had been confirmed to be of European origin. It was not a known Abénaki Y-DNA, nor any indigenous Haplogroup known to the North American continent. 

    In October 2016, there had been no genetic Y-DNA matches to Robert Bowman’s own testing in FTDNA. Thinking this was Mary Ann (Bruchac) Lynch who had tested, Buchholz surmised he was thanking the youngest sister and her husband Jack Lynch for posting on Genforum.com, because it was what had initiated his research regarding the  Bruchac’s “Bowman=Obomsawin” narrative, and also began his research into many other dynamics here in the Northeast about the “Abénaki and Abenaki.” 

    It was about May 30, 2018, that I detected a Sénécal dit(e) Laframboise descendant within Ancestry, wherein I had also tested Robert Bowman (et al). This woman, Rita (Castonguay) St. Amand was born in 1950 Lewiston, Maine matched to Robert Bowman at 59 centimorgans (cM), but she also matched to “mbruchac” (Marge), and many other Bowman descendants as “Close Family” as well as “Extended Family” within AncestryDNA.
 


    Shortly thereafter, ‘mbruchac’ (Marge) quickly removed her DNA match results and was not accepting messages. 

    Apparently, Buchholz working with Robert Bowman (genetically and genealogically) had not only ‘spooked’ Joe but now had done the same also regarding Joe’s younger sister Marge in September 2016. She had also removed the FTDNA match results from showing up in Robert’s match list on Family Tree DNA.

    In the website, Dawnland Voices dated March 25, 2018 … Fiction, Issue 5, Poetry regarding Joseph Bruchac – Featured Writer, stated:

    You could say that my sons turned me into a children’s author at a time when my main objective was writing and publishing poetry. First of all, the traditional Abenaki and Iroquois stories I told them as bedtime stories (stories I’d learned not in my own childhood from family but from a wide range of Native elders in my adult years) ended up being my first book publications for young readers.”
Cegwalika: That is how we’d say it in the Abénaki Indian language of my ancestors. “Many frogs” is what that word means.” 

On June 19, 2018 in the Facebook Group WABANAKI=Maliseet, Passamaquoddy, Penobscot, Mi’kmaq, Abenaki, a descendant of the Penobscot Indians, responding to a posted comment, had provided the website URL link to Buchholz’ blog entitled “Reinvention of the Alleged Vermont and New Hampshire Abenakis”. 

    Former Penobscot chief Barry Dana, replied “from what it appears, tribal enrollment within Vermont groups, falls upon an applicants’ claiming a family tie to a once known Abénaki (?) … contrary to the findings of the Vermont Attorney General’s Report of 2003 and the Federal BIA Acknowledgement Reports of November 2005 and July 2007, in conclusion, that was no such connections to the Abénaki that were proven by the petitioning group in Swanton” that the Bruchac’s had belonged to. 

The Penobscot Indian woman further replied “there are fake lineages and that Buchholz had been doing DNA testing with some of the Bowman family members who are related to those making false claims (a male lineage specifically can determine the haplogroup. Some are only Native American haplogroups. And of course those [Bruchac’s are] making false claims (i.e. the Bruchac’s as one example) are Europeans.”

    Margaret (Bruchac) Kennick immediately within a short period of time posted the URL of the blog neboset.wordpress.com regarding Douglas Buchholz, whereupon he (Buchholz) informed her to (quote) “stick to the genealogy, facts and review the documentation”. 

    Marge Bruchac retorted that these created tribes/bands were formally recognized by the State of Vermont in 2011 and 2012 for her own “legitimization” as an Abenaki academic / authority.

    She further stated in yet another reply, “His (Douglas Buchholz) DNA testing (of the Bowman’s) is in itself fake. He claims to have data on people who have never given him their DNA samples.” 


    If the DNA testing was in itself ‘fake’ (as Margaret (Bruchac) Kennick implied to Barry Dana and the other Penobscot descendant in the FB group), then how did Mr. Buchholz screen-capture the cM (centimorgans) amounts etc to that of Marge’s own test results from both those two DNA websites, when Robert Bowman and Mark Sherlock’s DNA results came in, both of whom are in FTDNA and AncestryDNA?! And Robert Bowman also gave his DNA for 23andMe testing in 2020! So didn't Mark D. Sherlock and Earl John Bowman Sr. and Jr., et al. of the Louis (1844-1918) Bowman descendancy.

    She herself did not bother to disclose on Facebook per that thread of conversation that she too had done DNA testing prior to the Louis Bowman male descendant’s having done so!

    Margaret M. Bruchac writes from the perspective of both an anthropologist and (allegedly) as a Native person who self-identifies as an Abenaki / “woman-of-color” as she crafts her own “Abenaki” persona, while insightfully studying the relationships that anthropologists had sought out with American Indians. It indeed should make us question this whole process of collecting and retelling stories that are not their stories to tell!

    The Folklife Center at the Crandall Public Library on December 04, 2019, had a series of mini-documentaries telling the stories of people, places and traditions of the Lake George watershed, therein Joseph Edward Bruchac III was interviewed, because he claimed to have ancestral ties to Lake George. 

Joseph Bruchac, (being interviewed) stated:

    My family is Abenaki on my mother’s side. I am now a member of the Nulhegan-Coos band of the Abenaki nation. The Europeans found themselves trying to control that Lake when Fort William Henry was besieged by the French they were basically backed up and most of the troops were what they called Canadian Indians they were my people the Abénaki so the destruction of Fort William Henry is something that ties into his family and the story the last of the Mohegan's he found especially interesting. The 'Last of the Mohicans' had not yet been born. There's always been a community of Abénaki people in and around Lake George. I usually don't tell people this, I'm not sure why I'm saying this right now, but I can feel a connection with something very ancient while I'm there and sometimes I think I hear the canoe paddles going up and down the lake.”

    Apparently for the Bruchac family, their former Missisquoi / St. Francis-Sokoki Membership cards, obtained in 1978, and thereafter, were now longer beneficial to the “legitimacy” they were seeking, for benefit$ and authenticity, as “Abenaki$”. 

    The Bruchac's had ‘jumped ship’ (as many did) from the Missisquoi “Abenaki” group in Swanton, Franklin County, Vermont and ‘swam’ over to the 2004-created “Nulhegan” “Abenaki” group (led by Luke Andrew Willard and others from the Clan of the Hawk group, the latter of which was formed in April 1993, by Howard Franklin Knight Jr, and that of Ralph Skinner Swett in Evansville, Vermont. Donald Warren Stevens Jr.) and many others such as Margaret (Bruchac) Kennick, who had touted being members of the Swanton group, became Nulhegan members (post-2010) seeking better benefit$ and “legitimacy”.


The Nulhegan group was merely formed in the summer of 2004, by those formerly of the 1993-1994 Ralph Skinner Swett-led group "Clan of the Hawk" members. The Clan of the Hawk group was initially created by that White Guy, the late Howard Franklin Knight Jr. who claimed his Black Ancestors were "Abenakis" (because he was of the Vermont "Abenaki" Pretendian$ beginning in the early 1980s down in the Thetford, Vermont area). This newspaper article was published on September 21, 2004. None of these groups were "Nations" or actual Tribes. And most 99% of the members are not Abenakis either, then or nowadays. 

    On January 02, 2020 the Abenaki troubadours Joe (father) and Jesse Bruchac (son) played their native and conventional instruments, sang and told tales of times past — seen in both a long view and with modern insights at Caffe Lena (47 Phila Street, in Saratoga Springs). 8:00 p.m. $16 members, $18 door for adults, $9 students and children. 

    The reason Jesse Elmer Bowman never claimed to be Abénaki was because he wasn’t. 
    The reason he didn’t speak Abénaki was because he couldn’t, as he’d never been interactive with other  Abénakis.

    Just because someone can today in (1990s-2025) speak Abénaki does not make that person an Abénaki; just as someone who can speak German, may not be a German person. Just because someone can speak a word, a sentence or even a paragraph, perhaps they are even conversationally fluent in a language, does not necessarily mean that the speaker descends genealogically or historically from that particular ethnicity, and or citizenry. 

    Even Ireland does not allow citizenry by descent to those Irish descendants past their Great-Grandparent. The same threshold exists for Germany citizenship by descent.

    Yet many in Vermont have attempted to use and speak the Western Abénaki language learned from Odanak Abénaki speakers, and thereafter such as the Bruchac’s through Joseph Elie Joubert and his late adoptive mother, Cécile (Wawanolett) Joubert .... in order  for the Bruchac's to continue to imply that they are actually Abénaki genealogically-speaking, when in fact they are not. 

    Post-1970, after his grandfather Jesse E. Bowman had died, was in a sense, Joseph Bruchac’s soothing, comforting, non-violent parenting (of other people’s children), (that he had never received from his own parents) through his storytelling. 

    Much like “Iron Eyes Cody” (who was a full-blood Italian by the name of Espera Oscar de Corti, an actor whose Indian-ist persona and regalia fooled so many people), Joseph Bruchac III cannot stop identifying as an Abénaki, because he’s told the story so many times since the 1970’s that he’s believed the story himself. 

    But like all circles, the truth always comes back around. Louis (1844-1918) claimed he could not find his birth record in East Farnham, Quebec, Canada. Joseph and Margaret Bruchac didn’t find their great-grandfather’s Baptismal record. They didn’t go looking for it elsewhere either. 

    On December 05, 2020, while on the genealogical website Ancestry.com, Douglas Buchholz, for whatever reason(s) during an evening research foray on the internet, had typed into the search box, “Illegitimate” for the first name, and “Louis” for the last name and clicked the “enter” button to search the genealogical website that late evening. In the Quebec, Canada, Vital and Church Records (Drouin Collection), 1621-1968 results, appeared “Ellagitoun Louis” (Baptism 1844-1846 Granby, Québec, Canada). 


Louis Bowman's June 11, 1845 Baptismal Record
Notre Dame de Granby Parish in Lower Canada

    Looking at the particular Parish Baptismal record in the lower left of the two pages in the digital viewer, the script was blurry and thereby unreadable. Buchholz quickly went to familysearch.org and cross-referenced the un-indexed Catholic Parish Record entries therein, page-by-page, for 1845 and found the entry for “Illegitimate Louis” B. 314 and subsequently translated it. Indeed it was Louis “Bowman” born July 20, 1844 leaving no doubt it was Jesse Elmer Bowman’s father Louis. 

    Buchholz having researched the varied Sénécal dit Laframboise lineages, immediately detected that this baptismal record, finally found, and proved who “Sophie” Sénécal dit Laframboise’ parents were, even though neither her name nor that of the father of Louis, her son, had been documented therein this particular baptismal record for Louis Bowman Sr.

    This baptismal record was not known to Louis (1844-1918) Bowman Sr., or perhaps if it were, he likely never had spoken of it to his children; and most certainly it was not known to Joseph E. Bruchac III or his two sisters Mary and Margaret. 

    The question remained as to who Louis’ paternal ancestors were. 
Genetic DNA testing is helping to detect the answers to that very elusive question, without the help of the Bruchac’s input or contribution to the Vaudry-Beaudry-Bowman DNA Study

    On February 21, 2020 the genetic test in Family Tree DNA called the Big Y-700 was completed for Robert Howard Bowman, grandson of John Jack Bowman and Catherine (Gray). 

    As with the Y-37 and subsequent Y-67 testing in FTDNA, matching the STR markers of the Y-DNA of Louis (1844-1918) Bowman’s direct-male-descendants to the Vaudry/Veaudry and LeBoeuf direct-male-descendants, the only Y-67 and Big Y-700 tester was P.W.S. Vaudry, descendant of Jacques (ca. 1636-1687) Vaudry and Jeanne (1642-1714) Renault/Renaud. 

    LaBeff matched in July 2017; P.W.S. Vaudry matched in September 2017; another LaBeff matched in August 2018; E. Veaudry and G. Veaudry (cousins to each other) matched in November 2018; and a LeBoeuf also showed as a Y-DNA match to Robert Bowman in July 2019.

    Michael Vaudry married to Marie Françoise LeBoeuf in 1718; the theory is that a female married to a LeBoeuf male, yet had 'relations' with a Vaudry male, and the married LeBoeuf had married to that woman, who later became pregnant with another man’s child, then gave birth to a genetic Vaudry male child, who subsequently passed down the Vaudry Y-DNA, while carrying the LeBoeuf / LaBeff surname. 

    Where and why this happened is a matter of question ... suffice it to say was that the LaBeff' in Texas and very likely derived from the Ouachita area of Louisiana, and territory which is now within the state of Arkansas, are NPE (non-paternity-event) Vaudry genetic Y-DNA descendants. 

    The P.W.S. Vaudry genetic tester has been confirmed Haplogroup/ Terminal SNP: Rlb-BY39280, as has been confirmed to be Louis Bowman (1844-1918)’s paternal descendants Haplogroup/ Terminal SNP as well.

    Douglas Buchholz posted in a social media (Facebook) post dated January 17, 2021, that the Bruchac's of Greenfield, New York, were deceptive and not transparently honest with the public about their ancestry and were not descendants of the Abénakis of Odanak First Nation whatsoever, as the Bruchac’s had repeatedly stated “as fact” in their assumptions, in their publications, and or presentations. 

    This in turn caused a social media response from Joseph Bruchac’s younger sister, Marge.

    On January 24, 2021, in a social media (Facebook) post, Marge (Bruchac) Kennick, PhD. (of Penn State University), wrote:

    “Some basic questions are on my mind today, in response to some questionable ethical “research” being conducted on New England’s Native people (of whom she considers herself an irrevocably indispensable part of of). 

    How do certain people (Native or non-Native) claim the authority to tacitly approve or condemn individual Native people?

    Why are oral traditions and kinship networks considered valid sources of evidence when asserted by some Native families? 

    Does any citizen of any Native nation have the right to dictate who is who in any other Native nation? 

    Do both stalkers and scholars have an inherent right to conduct invasive sociological and genealogical research on living individuals without their consent, and to then publicize their opinions as supposed facts? 

    Do privacy laws no longer matter? 

    Do ethics no longer matter? 

    Is it not an obvious violation of ethics (and a stated violation of federal law) when researchers use the internet to publicly harass, torment, lie about, and discredit their subjects/victims? 

    How could a cyber-stalker with no academic or professional credentials whatsoever be granted so much authority as a supposedly trustworthy source? 

    Does professional credibility no longer matter? Asking for a friend.”

REMEMBER:  

    Douglas Buchholz am not working with the Bruchac$. He is working with the Bowman's and Vaudry's descendants. Mr. Buchholz does not need the Bruchac$ DNA samples. Never did. 

The focus was the Y-DNA testing!

    Margaret (Bruchac) Kennick was obviously speaking of Buchholz’ Vaudry/Beaudry/Bowman DNA Study, and his posts on social media about the Bruchac’s and those in Vermont (including New Hampshire) and elsewhere, who have usurped an “Abénaki” identity persona without objective Abenaki descent nor ancestral connections to historical Abénaki community. 

    The Bruchac’s are very public persons, and Mr. Buchholz has been doing very public research, posting his results on public social media since 2009

    Were Joseph Bruchac and his sister Marge Bruchac becoming ‘concerned’ about being exposed as Pretendians/ non-descendant Abenakis of the Nulhegan “tribe” of Vermont members?

    Suffice it to say that in conclusion, the Bruchac$ narratives about Jesse Bowman, about Jesse’s father Louis, and about Louis’ mother “Sophie”, were all based on meritless, subjective, storytelling narratives by Joseph E. Bruchac III, and Marge too, that has had no basis in truth or the reality of those ancestors, of Jesse Elmer Bowman. 

    Charles Vaudry and Sophie, and their son Louis (1844-1918) 100% percent FRENCH-Canadian. That means Jesse (1886-1970) was in fact 50% percent FRENCH-Canadian. 😳

    It’s all seemingly been made up by the Bruchac's themselves since the late 1960s or early 1970s about their grandfather.


[Robert H. Bowman is indicated by the Canadian Maple Leaf]

    As of January 06, 2022, R-Y128325 (Vaudry) with additional Y-700 testing at Family Tree DNA has been calculated as being 320 yrs. and R-FT94529 (Bowman and LeBoeuf) has been calculated at 400 years ago to the MCRA (most common recent ancestor). 

    The two FTDNA kits under R-FT94529 (Bowman and LeBoeuf) share a common ancestor about 400 years ago (5 x 80)

    The two FTDNA DNA kits under Y128325 (Vaudry) share a common ancestor about 320 years ago. (4 x 80)

    The actual mutual common ancestor to these two Vaudry descendants was Joseph Vaudry born 1707.  (315 years ago)

    The testers below also test positive to FT94529. But further testing placed the two Vaudry’s in a new younger SNP. (Y128325)

    SNP’s change, on average, every 80 years. Could Josephs father been FT94529 or maybe Joseph’s father (Francois) been FT94529 (?) i.e., a mutation occurred between 1667 and 1707? The answer genetically appears to yes.

NOTE:

LeBoeuf and Bowman have tested negative to the Vaudry Y128325.

    The Vaudry’s have 4 private variants and LeBoeuf and Bowman have 5 private variants. One variant distance is approximately within 80 years.

    The present thinking is that Jacques Vaudry, who first came to Canada in 1660-1661, that all his sons could have been FT94529, yet as generations went along, STR marker mutations had naturally occurred.

Jacque’s sons, who had male children are - Francois, Joseph, Jacques.

    Douglas Buchholz also considered if the surname BOWMAN could have been anglicized from “Beau-” … such as Beaumont, Beauchamp, Beauchesne, Beaudry, Beaugrand, Beauchemin or Beauman(n), or even Bouman, et al.

    In April 2023, following the AncestryDNA autosomal matches of the Bowman descendants, it was discerned that Jean Pierre Beaudry of Montréal, Qc., matched to multiple Louis (1844 1918) Bowman descendants: at 23cM across 3 segments to Mark D. Sherlock, [son of Edith (Bowman) Sherlock], 19 cM across 2 segments to Robert H. Bowman, [son of Howard L. Bowman], at 14cM across 1 segments. 


    Jean-Pierre Beaudry also matches in AncestryDNA to: Paul Swartz, Rosemary Gibson, Theresa Pietrofeso, Brenda (nee: Hitchcock) Ordway [Forrest F. Bowman>Berlin Seneca Bowman>Philip Eugene Hitchcock>Brenda], elki1949, 1 dwightsmom, Katrina Terry, David Terry, William Terry, and Deborah Woodworth [Lozella Stone - Terry Desc.’s], and charmterrv77 … All of whom are Bowman descendants from Louis (1844-1918) Bowman. 



    Jean Pierre Beaudry also matches to Michael Lauzon, descendant of François Xavier Beaudry (1851-1921) the latter of whom was one of the son’s Charles Vaudry (1820-1896). 

[Not to be confused with François Xavier Beaudry born in Sept. 1842 whom died in Oct. 1848, in Marieville, Qc., the son of Léandre (Léon) Vaudry / Vaudri (1810-1875), half-brother to Charles Vaudry/Beaudry]

    Following are my charts, as the one above, which was created to illustrate the genetic matches of the Louis Bowman (1844-1918) descendant DNA testers to the Charles Vaudry/Beaudry (1820-1896) descendants within AncestryDNA and 23andMe.














    In addition to this detection within AncestryDNA etc, of triangulating the descendants of Louis Bowman (1844-1918) and that of the Vaudry/Beaudry/Voudry/Veaudry descendants from Charles Vaudry/Beaudry (1820-1896), Douglas Buchholz transparently sought ‘another-set-of-eyeballs’ i.e., more academically-genealogically and genetically inclined expert, via email communications with Jacques Beaugrand, PhD., of Dunham, Brome-Missisquoi, Qc., on May 04, 2023.


    In conclusion of Beaugrand’s own evaluation based on the genetic and genealogical data (presented to him by Buchholz), Jacques sent email on June 18, 2023 to Douglas Lloyd Buchholz, the following:

    According to the sharing of segments and the Thrulines generated by AncestryDNA, Simon VAUDRY is the most recent common ancestor of the contemporaries who were tested by this company. 

    The "Simon VAUDRY" effect passes obligatorily in people tested through Simon's children. Namely, (1) Brianna Rae SCHMELZER (through her mother Donna Lee WASHBURN) her VOUDRY DNA via Léandre VAUDRY (1810-1875), a son of Simon's first marriage to Catherine BOYER. (2) Michael LAUZON and Jean Pierre BEAUDRY received theirs via Charles VAUDRY, Simon's son from his second marriage Catherine CHAGNON.  

    Based on the total of autosomal DNA segments shared between Brianna Rae SCHMELZER (through her mother Donna Lee WASHBURN) or Michael LAUZON or Jean-Pierre BEAUDRY and the BOWMANs, it appears that the BOWMANs are also descendants of Charles VAUDRY.  In other words, the presence of autosomal DNA from Simon VAUDRY in the Louis BOWMAN (1844-1918) lineage can only be explained by the fact that Louis BOWMAN's father was one of Simon VAUDRY's sons. The fact that the autosomal DNA of Michael LAUZON, Jean-Pierre BEAUDRY and the BOWMANs all converge onto son Louis Pierre “Charles” VAUDRY (1820-1896) strongly supports that Charles VAUDRY was also the genetic-contributing father of Louis BOWMAN (1844-1918).

    The equation must take into account the fact that the BOWMAN men have the Y chromosome (yDNA) of the VAUDRY men who descend from Jacques VAUDRY (1636-1688) m. 1661 Jeanne RENAUD (1642-1714), which line includes descendants of Simon VAUDRY. 
This signature has been triangulated at: https://bit.ly/46c7Uwr 

    Please note that the yDNA signature of the BOWMAN descendants of Louis BOWMAN (whose mother was Marie Élisabeth (Sophié) SÉNÉCAL dite LAFRAMBOISE and whose father was Charles VAUDRY) differs from those of the English-speaking BOWMANs of Great Britain and the British colonies https://bit.ly/43LiMjg. It differs as well from that of some French-Canadian BEAUDRYs (the yDNA signature of Toussaint BEAUDRY m 1670 Barbe BARBIER, can be found at https://bit.ly/3JdxY0A).  

    The yDNA signature of this VAUDRY/BOWMAN line of men has a clear European origins, and absolutely no pre-Columbian Amerindian ones.

    In conclusion, the documentary information compiled by Douglas Lloyd Buchholz, as well as the results of the multiple DNA tests carried out by relatives of the VAUDRYs and the BOWMANs, clearly demonstrate that one of Simon VAUDRY's sons -- most likely Charles -- was the biological father of Louis/Lewis BOWMAN (1844-1918), from whom descend the BOWMANs tested in the present study.

Jacques P. BEAUGRAND, Ph.D. 
retired professor and researcher at UQAM,
Founder of the French Heritage DNA project and DNA consultant
CP 204, Dunham, Québec, Canada J0E1M0  
E-mail: Beaugrand.jacques@uqam.ca 

    Throughout the Vaudry/Beaudry/Voudry and Bowman DNA Study, transparency and evaluation was necessary. Nothing is infallible or set-in-stone or absolutes, yet the genetic results do not lie. Only human perceptions distort the results to fit-one’s-agenda(s), politically, or otherwise. 


    A 63/67 or 64/67 match between two men who share the same surname (or a variant) means that they are likely to share a common ancestor within the genealogical time frame. The common ancestor is probably not extremely recent but is likely within the range of most well-established surname lineages in Western Europe. It is most likely that they matched 24/25, 36/37, or 37/37 on previous Y-DNA tests, and mismatches are within DYS458, DYS459, DYS449, DYS464, DYS576, DYS570, and CDY.

    Further Bowman and Vaudry/Voudry/Beaudry Y-DNA testing would (of course) strengthen and confirm the Bowman’s descent from Charles Vaudry (1820-1896) and that of his father Simon Vaudry as well.


    Indeed, on April 24, 2023, I detected an AncestryDNA autosomal DNA match to Robert Bowman, to Jean-Pierre Beaudry (second from the bottom of the jpeg). Matching at 19 cM (centiMorgan) to Robert Bowman, and varied percentiles to other [Louis (1844-1918) Bowman] descendants, I made direct inquiry of Mr. Beaudry of his potentially doing a Y-DNA 700 test at Family Tree DNA, explaining who I was, what I was working on, and with, etc. 

I got no response. Again, I messaged on October 11, 2023. And again, on November 03, 2023.

    This time, I got a question back from Mr. Beaudry "What makes you think Louis was a Beaudry or Vaudry?" ☺ Cautiously he was, and carefully with as clear intention, I began to explain the merits and need for a Y-DNA 700 test at FTDNA, of which I was REALLY hoping he would do, on not just my behalf, but for all of the Bowman's (and the Bruchac's too, though I was not communicating with them whatsoever). 

    In late May of 2023, on social media, Mr. Buchholz posted the details and mappings of which were herein this report, for both the public, the Vaudry’s, the Bowman’s and indeed, even the Bruchac’s to evaluate, confirm or deny, for themselves, as they saw fit.

    As a result, Joseph Bruchac’s younger sister Margaret (Bruchac) Kennick, before hastily retiring with full benefit$ from Penn State, sought to disparage, denigrate, malign to chargeable offence, the following:

    The identity attacks on my family, over three decades, have been driven in large part by the work of a cyber-stalker and amateur internet researcher who goes by the aliases "Salmon Raven Deer" and Mark Leckie, but his given name is Douglas Lloyd Buchholz. He used to falsely identify himself as Abenaki, and he began this slander campaign after he was ousted from the Missisquoi Abenaki community in the 1990s for being a convicted pedophile and stalker


If I falsely identified as an "Abenaki" then WHY did I gain two membership cards ...
One signed by Michael Delaney Jr. and approved by Homer St. Francis Sr. dated October 1993
and

yet another membership card 
Signed by Homer St. Francis Sr. in April 1995?
And Doris Minckler and Bob Wells also signed the below document


Must be I was considered an "Abenaki" TWICE!!

But then again, no one was checking any genealogy for objectively documented Abenaki ancestry
in Homer's group, or any other group, then (or now)

Better back up that slander and libel there Marge Bruchac Kennick (but then again she ought to look up the difference) in that insinuating I am a pedophile or convicted of anything in a Court of Law in any State of this country!

Just goes to show that even a FAKE ABENAKI can lie til the Vermont cows come home, when it suits them plenty, when someone questions the "untouchable" Bruchac's. 😂

The Smear and Libel Campaign goes on ... against those who dares to question the Bruchac's
who also got Homer St. Francis Sr. membership cards in 1978 into the group in Swanton, Vt
WITHOUT ANY OBJECTIVE EVIDENCE WHATSOEVER
to the Abénakis.

    He has no academic, genealogical, tribal, or other credentials whatsoever. His website - called "The Reinvention of the Alleged Vermont and New Hampshire Abenaki" - and his Facebook pages mix true and false genealogical data with innuendo and slander, much of it intensely focused on my family, illustrated by photos and cherry-picked documents, twisted genealogical chains, distorted conclusions, and outright lies.

    Then there is the fraught "research" conducted by Dr. Darryl Leroux, Associate Professor of Social Justice at St. Mary's University, whose book "Distorted Descent: White Claims to Indigenous Identity" (University of Manitoba Press 2019) focused on investigations of the newly sprung "Algonquin" groups in Canada made up of white people (many of them white supremacists) who have self-identified as "Metis" to claim First Nations lands and rights. This was a very necessary critique, but it had unexpected ripple effects when Leroux expanded his theoretical grouping into the United States.

    Relying on a number of fraught, racially biased, non-scholarly sources - including Buchholz's website - Leroux collectively, and inaccurately, identified all of the Vermont and New Hampshire Abenaki nations as "Eastern Metis Organizations." 

    His argument was constructed, in part, around an unauthorized anti-Vermont-Abenaki "Council Resolution" that did not actually come from the Tribal Council at Odanak First Nation. It was released by Odanak citizen Jacques Thériault Watso, without the approval or sanction of Odanak Chief Rick O’Bomsawin.

    Marge (Bruchac) Kennick perpetuated what she herself condemns. Douglas Buchholz has never been convicted of any criminal charge anywhere in the United States, as she implies (as have numerous others of the “Abenaki” groups in Vermont, such as Carollee Reynolds, Melody (Walker) Brook – Mackin, or James C. Taylor of the “Elnu” group, or Penobscot author Sherri Mitchell) since Buchholz began his research, have insinuated “as fact”. 

    It is indeed detected, the very bias in Mrs. (Bruchac) Kennick’ diatribe against the individuals she’s mentioned therein above. 

    The TRUTH will prevail regardless of her own biased opinions. If anyone has been ‘grooming’ children into believing the Bruchac’s were Abénakis, it has been the Bruchac’s themselves, and their allies, et al. If anyone has been stalking the Abénakis, it has also been the Bruchac’s, et al. since the 1970s!

    Since 2015, Joseph Bruchac, the brother of Marge, has continued to perpetuate the narrative that their great-grandfather Jesse Bowman, was an Abénaki Indian, for their own benefit$, to the naïve public; especially to school children across the United States and Canada, as well as many countries in Europe, regardless and in contrast to the results of Mr. Buchholz’ genetic and genealogical research of Jesse Bowman’s father’s ancestry. 

    Alice (Van Antwerp) and her widowed sister Mary did not have any Abénaki Indian ancestry, with the exception of possible 1600s ancestress Ots-Toch, through her daughter Elizabeth Van Slyke. She was born in or about 1600 near Canajoharie, New York, who had married Dutch settler Cornelise Antonnisen Van Slyke and founded the Van Slyke family in New Netherland. Ots-Toch and Cornelise had at least 3 children who survived to adulthood and served as interpreters between the Mohawk nation and the Dutch, including Jacques Cornelius Van Slyck (Itsychosaquachka), Marten Maurice van Slyck, and Hillitie. 

    There seems to be a Montauk 1600s ancestress as well, in the ancestry of the two Antwerp sisters who married Louis Bowman (1844-1918), but nonetheless, neither ancestress was an Abénaki Indian nor did neither make their descendants the Bruchac’s actually Indigenous post-1970, even if the Bruchac wear Gustoweh’s after Buchholz shared with Jesse Bruchac regarding Ots-Toch on a Ancestry Message board.


Mohawks? Or Abenaki? Pretendians?

Does Appropriated Culture negate Genealogical Descent?

Historical Ancestral Abénakis Community Connections?



    On October 01, 2023 in The Times Union Newspaper by Chris Churchill (columnist) wrote, 

    Is Joseph Bruchac truly Abenaki?” Joseph Bruchac himself stated that he always conceded that he was not fully Abenaki, and that his heritage came to him via a maternal grandfather [Jesse E. Bowman (1872-1970), son of Louis Bowman (1844-1918)] who the author believed had Native heritage. Bruchac clarified that it was his opinion that Odanak First Nation were acting “as gatekeepers of Abenaki identity, and that Odanak First Nation should not be attempting to define who is and isn’t Native.”

    Joseph Bruchac went on to imply that Native heritage was not only about blood and ancestry, but rather, he suggested, was ‘cultural membership’, learned and earned with hard work and sincere attention, comparable to earning belt rank in martial arts.

    So, becoming an pseudo-Abénaki is somehow being an fake Abenaki … is like putting on the clothing/ regalia of the Abenakis, learning the Odanak Abénaki language, etc. and that makes someone an Abenaki of Vermont?


    In addition, it would seem a bit hypocritical for Bruchac to speak of Odanak being gatekeepers to a gate that doesn’t exist. Whose been ‘gatekeeping’ all these years? 

If anyone has been doing that, it’s been Pretendians, the Bruchac’s. 

    Mr. Joseph Bruchac himself in the literary Children’s Book Writing throughout literally every Elementary-Middle School. Much like Marge (Bruchac) Kennick ‘gate-keeps’ Wampum belts (the Mohawks aren’t good enough to KNOW their own Wampum belts?!). 

    And what about Deerfield, MA. Or Jesse Bruchac ‘gatekeeping’ the Abénaki language from Odanak (charging $3,000 for a semester of learning it, at Middlebury College in Vermont, teaching it to his fellow Pretendian$)

    Odanak First Nation Chief, Rick O’Bomsawin stated that he himself, in his complaint, was merely with Vermont officials and not in particular with the Bruchacs or other members of the Vermont-created “tribes”. 

    Why is Odanak Chief Rick Obomsawin ‘minimizing’ the doings of Pretendian$ in Vermont and New Hampshire and in particular the Bruchac’s Abénaki / Abenaki$ identity & cultural theft? Perhaps a couple of photographs do speak a thousand words … 


January 17, 2021



The above bad-jacketing / cyber-stalker” screen capture was made on January 31, 2021.

    Harassing the Bruchac$? I think not, I have not spoken to any Bruchac$ after 2016, I only follow PUBLIC RECORDs, and I do not interact with them. I don't need to. There is no hatred, viciousness or vengeance on my part, never has been. MANY people have approached my person, asking or sharing information regarding the Bruchac$ now and then. As for “bad-jacketing” let's make this clear:

I am a researcher, blogger, and forensic genetic and genealogist. 
I consider my person an investigative citizen reporter of my research. I am a strong supporter of other investigative reporters and researchers.

    So what does the term “bad-jacketing” mean? It means the practice of accusing people of being Pretendian$, or other kind of bad actor on specious or non-existent evidence.
     specious” means similar to and includes being: fallacious, misleading, deceptive, false, spurious, unsound, and or plausible. These words describe something that seems true or correct on the surface but is actually false or based on faulty reasoning.

    How can this research be “bad-jacketing” when it was Joseph Bruchac III and sometimes Marge herself who stated very clearly: 

1. The Civil War Pension Record for Louis (1844-1918) Bowman Sr. shows the birthplace of Joe and Marge's Great-Grandfather ... was “Saint Francis” or “St. Francis” ... Citing the December 24, 2006 Letter to Odanak Chief Gilles O'Bomsawin.

2. That Katherine (1893-1982) (Gray)1m. Ritchie 2m. Bowman wrote in a ca. 1980-1981 Letter (that I am sure was “pressured” to be made by her as an elderly woman, by the Bruchac$ for the latter) subjectively implying that Jesse Elmer Bowman (1867-1970) was an Indian. This is not objective evidence. The Bruchac$ have never put that alleged “letter” out there, not even to reporter Chris Churchill.

3. That when Louis (1844-1918) Bowman (Sr.) had married on July 04, 1970 (according to the Bruchac$) to Alice Van Antwerp, that the marriage record stated that he was born at “Saint Francis” or “St. Francis” ... WHERE is that marriage record showing anything of the sort, other than the Bruchac$ say-so. 

    Joseph Bruchac III, (again) never put that alleged “marriage record” out there, not even to reporter Chris Churchill in late September 2023 to support the Bruchac$ subjective narrative about their grandfather Jesse, and the latter's father Louis Sr.

NOTE:
    It took the Bruchac$ from October 14, 2003 until December 24, 2006 (3 years, 2 months and 10 days) to even bother typing up their  letters which were dripping with snark and arrogance, (in responding to Gilles' inquiry as to HOW the Bruchac$ were related, to the O'Bomsawin Abénaki Lineage of Odanak First Nation (or from anywhere else for that matter!). 

    Gilles died literally less than a year later on November 26, 2007) after the Bruchac$ finally even bothered to write those two letters of response to the Chief of Odanak.

Why did the Bruchac$ wait so long?

    This blog and social media group and page by the same name, SHOWS people, both of the general public and professionals, the actual verifiable objective documentation and evidence, genealogical and genetic testing results, regarding the subjective Bruchac$ 50+ year storytelling narratives about Louis Sr. and his children, was never factually of merit. 
    Such familial storytelling (based on oral tradition) was seemingly and or merely based on conjecture of the Bruchac$ themselves, beginning only AFTER Jesse Elmer Bowman himself had died on January 28, 1970. I dare surmise that the alleged letter written by Katherine was nearly her own death bed” confession, in order to please the Bruchac$.

THINK ABOUT THIS ...
When was that alleged letter sought after and received?
When was the Bruchac$, as members of the Homer group?
When was that group applying for Federal Recognition?
1 + 1 = 2 and 2 + 2 = 4

    The Bruchac$ were seeking “legitimacy” by created/manufactured contemporary “evidence” i.e., TWICE widowed Catherine (Gray) Bowman's subjective letter to Joseph Bruchac II, regarding her first husband (and later brother-in-law), Jesse Elmer Bowman, written 10-12 years AFTER he had died.

    Marge was having a “melt down” apparently. First of all, she was having “a cow” over the fact that lil' ol' Mr. Buchholz, was researching genetically, HER Bowman cousin's ancestry. 
    OMGosh, the SKY WAS FALLING and she had to rally her troupe of race shifting pretendian supporters inside and outside of academia, because some little non-academic like Mr. Buchholz wasn't “certified” college material. 😂
 
Credibility she asked. 
Ethics she asked.

    I would ask the same thing, considering she lied and attempted to “attach” her Bowman ancestor Louis (1844-1918) Bowman to the Obomsawin's subjectively and fraudulently on that genealogical database back in the summer of 2009 while in Amsterdam? 

    I could SAY and IMPLY that I was granted 'authority' by the Grandfathers and Grandmothers and I do not need to be in Academia or have a College Degree to detect the Bruchac$ 💩 or VT-NH pretendian$, TYVM. 

The academic arrogance is so very unbecoming, but ever so telling...


Marge (Bruchac) Kennick and Rick O’Bomsawin




Posted December 30, 2020: “At Odanak … Marge remembering happier times with old friends: Nicole O’Bomsawin, Chief Rick O’Bomsawin, and Patrick Côté

Or was it because in 2015-2016 Jesse Bruchac was in a relationship with Rick O’Bomsawin’ daughter?



But how I digress, back to that Times Union article … Bruchac writes that his grandfather seemed to have the appearance and demeanor of a Native person, but that his Grandpa Jesse had always referred to himself as 'French'. 

Seemed to have” … is subjective and is much like an Italian actor or singer Playing Indian, both of who have pretended to be Cree. Or Cherokee.

When we spoke, Bruchac said other people told him his grandfather was Abénaki, leading me to ask if he’d been able to verify that.

Remember: One day (according to Joseph Bruchac) his father Joe Sr., told his then-16-19-year-old son, “Jesse E. Bowman was an Abénaki Indian,” while getting into the car to go pheasant hunting in the nearby cornfields.” Per the book Bowman’s Store

This is ONLY Joe Bruchac’s subjective narrative.

“We assumed it to be true based on things that we’ve known about his genealogy,” Bruchac said, before bristling at follow-up questions.

Remember: 
    How could Joe or Marge Bruchac factually/objectively know anything about their grandfather Jesse Bowman’s father Louis’ ancestral genealogy, when neither of them knew anything objectively about Louis’ parentage, and neither Charles nor Sophie’s ancestries? 

All Joe and Marge (and Jesse & James Bruchac too) have been doing is taking what they could and have appropriated and insinuated

    For example, in September 2015 into December 2016, Jesse B. Bruchac (in his trickster talk) was IMPLYING on his created website http://westernabenaki.com that his Bowman great-grandfather Jesse was somehow (yet again subjectively) tied to some Bowman in the Wampanoag, Nipmuc, Lenape, Mohican, Abenaki, Mohawk, and many other communities. Bruchac’s wanted naïve people to BELIEVE they were of Abénaki descent; but if that didn’t pan out, then any Bowman in any Indigenous documentation would do. 

    Claiming that his father’s friend and informant “Maurice Denis, an elder and tradition bearer of the Odanak Reservation, who ran the Indian Village at the Enchanted Forest in Old Forge, New York believed that the Bowman family and Obomsawin family were the same. There is no way to prove this, however, it is clear that, based on the available documentation, the BOMAN/BOWMAN as an Eastern Algonquian Family name, can actually be traced back farther in time than OBOMSAWIN.

    Jesse Bruchac even went so far as to imply on September 13, 2017, that he or any of the Bruchac’s were active in the Bowman DNA Study, that the “ongoing search for the origins of my Bowman family, DNA has most recently entered the equation. This is an extremely complicated and speculative field with most of the information especially concerning Native Americans not yet in. Based on what is known, my great grandfather Jesse Bowman’s Y line is R-M269 (R1b). 
    While this is common in Europe and elsewhere around the globe, it is also the second most common Native American haplogroup, and among Northeastern Native peoples, it is by far the most common, found among overwhelming 79% of Great Lakes/ Algonquian-speakers.”

    Taking as he and his fellow Bruchac kin have done, from whatever source(s) seems to “fit” their agenda and narrative: 

Where was Jesse Bruchac getting this information from?

From Wikipedia … of course ...

    It is now the most common haplogroup after the various Q-M242, especially in North America, highest worldwide R1 rates among Great Lakes/ Algonquian-speakers, in Ojibwe people at 79%, Chipewyan 62%, Seminole 50%, Cherokee 47%, Dogrib 40% and Papago 38%. 97% of R1 had the M269 SNP (Single Nucleotide Polymorphism), which defines haplogroup R1b1b.
R1b reaches high frequencies in the Americas there is an ongoing debate regarding the origins of R1b subclades found at significant levels among some indigenous peoples of the Americas, such as speakers of Algic languages in central Canada.

Jesse Bruchac went on to write:

    “This information leaves us with more questions than answers, as DNA testing seems to always do. Indeed, there is R1b in many parts of the world, however none in Siberia. Multiple migrations to the Americas are something many are now researching, and this evidence may be more reason to believe this was the case. Also, opening the door a little wider on the Solutrean theories. However, it’s important to note that the R1b among Native Americans doesn’t differ from European DNA. While the amount of R1b among some Native American groups can be explained by recent intermarriages, the amount that seems to be there in many other Native tribes is way out of proportion to evidence for admixture and all out of proportion to other “European” Y haplotypes. This all points to much earlier introductions of R1b to Native American peoples, some experts in the field pushing R1b’s origins in the Americas back 9,500 years.”


NOTICE: 

How Joseph Bruchac’s son Jesse, selectively removed the fact that R1b1b (M269) (quote) “came from the settlement of the Americas by Europeans” in quoting Wikipedia.
~
WHY are the Bruchac Family to be so DESPERATE to be or become Abénaki” in 2015 and “attach” themselves to the “Abénaki” since the mid-1970s? 
~
By PROXIMITY and ASSOCIATIONS ... to the Abénakis and Mohawks, et al.
~
NOTICE how the Pretendian$ use the words “Indigenous” and “Native American” and 
“heritage”
~
The Bruchac$ have tried to IMPLY that they are now $uper “Indian$”

NOTICE that they are not delving into the genetic results of the Bowman Cousins on their Joseph Bruchac Blog. No mentions of the Baptismal Record, that Louis Bowman Sr.'s genetic-contributing father, Charles Vaudry / Beaudry (1820-1896)
Nor of Marie Élisabeth (Sophié) Sénécal dite Laframboise (1810-1910)
AND their 100% French-Canadian Ancestry.

For over 50+ years, the Bruchac Storytelling ...
was that Louis (1844-1918) Bowman was an Abénaki
from Saint Francis Mission/Odanak

NOW it changes ... 
NOW it is Timothy Bedel's daughter


NOW it is Susannah (Willard), the Captive, and her daughter,
Mary (Willard) Bedel


NOW it is Ots-Toch



NOW it is Alice (Van Antwerp) Bowmans mother, Hester (Devoe)



NOW it is Catoneras



Three Centuries Later ...

Bruchac$ = $uper NDN$


STILL IMPLYING that Louis (1844-1918) Bowman ... 
was an Abénaki too ... 



Or that his mother, 
Marie Élisabeth (Sophié) Sénécal dite Laframboise (1810-1901)
was an Abénaki too ... 

    The Bruchac$ imply that “she came from families firmly rooted in the Catholic parish registers of Saint-François-du-Lac and nearby Pierreville, Quebec—villages neighboring the Abenaki mission at Odanak



Or that Louis (1844-1918) Bowman was the son of “Joseph Bowman” 



Bruchac$ imply that “As a young man, Louis [Bowman Sr.] lived in Missisquoi and Winooski, Vermont, long-standing Abenaki communities

No, Louis IMPLIED subjectively that he was in Richmond, Chittenden County, Vermont (ca. 1859) a year later was when his maternal grandfather's second spouse Josephte (Vincent) Sénécal had died, Louis Bowman was 15 yrs., 8 months, 22 days of age ...

Lewis Bowman claimed that he was resident in St. Albans, Franklin County, Vermont (1860-1861- )

Lewis Bowman claimed that he was resident in Albany, Albany County, New York (1862- )

Lewis Bowman enlisted into the Civil War from Troy, Rensselaer County, New York on August 29, 1864 (when he was 20 yrs. 1 month and 9 days old)

😳

In genetic FACT, 
Lewis/Louis Bowman Sr.'s father IS Charles Vaudry / Beaudry (1820-1896)

In Parts 3 and 4 ... (as I have in Part’s 1 and 2), one can “see” the genetic results of the Bowman DNA tests, and the photographs of the Vaudry/Beaudry/Voudry descendants in comparative to the Bowman’s.

Photographic images “speak” a thousand words without saying anything.
Along with the atDNA and yDNA matches

😎

    With alleged ancestral roots in the “Nulhegan Abenaki Nation” that had formed in the summer of 2004, derived of former members of the Clan of the Hawk group led by the late Ralph Skinner Swett in Brownington/Evansville, Orleans County, Vermont, that received fraudulent Vermont state legislative recognition in 2011, Bruchac had over his career, written over 180 books regarding his deep connections to Indigenous identity, culture, and history.

    Joseph Bruchac, meanwhile, noted “it is ONLY Native people who are asked to explain their heritage and that it is too often non-Native people (and their governments) who end up casting themselves as the judges of authenticity.”

    Joseph Bruchac embellished (and or outright intentionally lied?!) about his own maternal grandfather, and his own maternal great-grandfather Louis (1844-1918)’s ancestry, for 50+ years. Or was it all done just on belief and skin tone?

Where’s the ethics and the appropriateness of that?!

    Bruchac claimed Louis Sr. was an Abénaki, an O’Bomsawin, from Ste. Francis/ Odanak for 50+ years, right along with his sister Marge, without any objective evidence to support their narrative storytelling

    In essence, the Bruchac’s have dug up their great-grandfather Louis after January 28, 1970 and his son Jesse Bowman as well, thus shoving an Indian feather in each skull, and proclaiming their ancestors were now Abénakis. Who does that to their own grandfather and ancestors? 

The Bruchac's continue to put a full bonnet of Indian Feather$$$$$ onto Grandpa Jesse Bowman.

    Joseph Bruchac told Times Union reporter Chris Churchill that he has often turned down fellowships and other opportunities specifically created for Native people. He doesn’t consider himself a Native spokesperson, he added, and said he has used his privileges and skills for good.

    For all the privileges and skills for good, it was all predicated and gained by ethnic identity fraud, and Abénaki Identity Theft, much like Stolen Valor.

“I am what I am. I do what I do,” he said. “I don’t think anything that I’ve done has been injurious to Native communities.”

    Of course not. Like most predatory persons, they lack empathy and compassion towards their victims who have been preyed upon. 

Perhaps paradoxically, the author framed the concerns raised by the Odanak First Nation as tantamount to longstanding efforts to erase Native people and deny their continuing existence.

    This is very much projection and gaslighting on the part of Joseph Bruchac’s egotistical arrogance and snark. Apparently, according to 80-year-old Joseph Bruchac, the Odanak First Nation are not qualified to KNOW and DEFINE who their people are, and or to protest against the Vermont  & New Hampshire Pretendians pilfering of their Odanak Abénaki language, culture, traditional territories of Nd’akinna and their very identity , by the likes of Bruchac’s themselves; and seemingly Bruchac$ wish that Odanak First Nations should simply shut up about the predatory nature of Pretendians in Vermont? 

“They’re not going to shut me up,” Joseph Edward Bruchac III, the author and poet said.

Of course not. Because the arrogant EGO$ hiding behind the smiles directs the Bruchac$ lust for POWER and CONTROL and Odanak Abénaki Culture … for their own Profit$, as always.


James, Joseph, Marge, and Jesse Bruchac

November 01, 2023
    Margaret (Marge) Bruchac, has not been silent in her protestations, across social media and through a University Listserv:


   This entire campaign (against Buffy Sainte-Marie born Beverley Jean Santamaria) is driven by a toxic combination of jealousy, lateral violence, invasive and unethical human subjects research, amateur genealogy, biased news reporting, etc., all of which is being amplified by a cadre of cyber-stalkers and rogue journalists. It is creating a great deal of chaos and confusion among the general public, and horrific pain for those in the crosshairs. It is also a direct violation of tribal sovereignty.
    The basic truth – which these reporters are missing – is that nothing in any federal, provincial, or state law in the United States or Canada, and nothing in any traditional Indigenous practice of governance, gives ANY Native individual or Native Nation the legal right to adjudicate the identity of ANY Other Native individual or Native Nation. Tribal Nations can only speak for their own citizens. Even if they may share some history across state or international borders, Tribal Nations are not permitted to exert any legal authority whatsoever over citizens of any other Tribal Nation, in any other state or country, anywhere in the US or Canada.
    NO journalist, NO genealogist, NO scholar, NO blogger, and NO Native American or First Nations individual holds the inherent right to determine who is or is not legally an “Indian” in the United States or Canada. Such legal determinations can ONLY be made by and within a sovereign Tribal Nation, following the statues that govern state recognition and federal recognition, and the kinship protocols of that particular Nation. The general public is confused, in part because so many reporters have unethically and inappropriately utilized sources who have minimal understanding of the complexities of Indigenous identity and history, and no legal authority on this issue.
Margaret M. Bruchac

    Alice [Nash], thanks for including some useful resources and questions on this contentious topic. But, in line with Kathleen Brown-Perez’s clear-headed caution, please do not encourage identity attacks on individuals with this “community of friends.” For myself and others, this is not just, as you suggest “an uncomfortable topic” because it affects family. We are being victimized by an intense slander and disinformation campaign that has caused serious damage and has real-world consequences. 
Here is what I would recommend, as an appropriate way to introduce students to the subject:
    Start with the simple fact that indigenous identity emerges, not from external public opinion, genealogical investigation, colonial records, or scholarly research, but from ancestry and kinship. Sovereign Tribal Nations have the right to determine their own protocols for citizenship and kinship. Federal or state recognition is not the origin point of anyone’s indigenous identity; it is merely a formal recognition of that particular Tribal Nation’s present-day political relations. If anyone needs more information on the legal processes of Native American federal and state recognition, and the list of current Tribal Nations, refer to the National Conference of State Legislatures [see: http://www.ncsl.org/quad-caucus/state-recogniton-of-American-Indian-tribes]. 
    Most people are not aware of the fact that citizens of all state-recognized and federally-recognized Tribal Nations are protected from discrimination under both state law and federal law in the United States. If a Tribal Nation is state-recognized, they have specific rights acknowledged by that state. Under United States federal law, as codified in the Indian Arts and Crafts Act (IACA) of 1990, they also have the legally protected right to identify themselves and their work as “Native American.” That law states, unequivocally: Under the IACA, an Indian is defined as a member of any federally or officially State recognized tribe of the United States” [see: https://www.doi.gov/iacb/act]. Nothing in any social media or public media article, nothing in any scholar’s unethical research, and nothing in any blogger’s personal opinion, changes their legally protected right to identify as Native American. That being said, it is no wonder that the general public is confused, since reporters are unethically and inappropriately utilized sources who have no legal authority on this issue. 
    By highlighting the personal opinions and biases of a few outspoken individuals and bloggers, journalists are encouraging the spreading of outright lies and slander – creating troubling and confusing conservations among Native people and the general public. This is not because any tribal identities or histories have changed, but because journalists have given voice to a few individuals who – although they do not represent the collective will of their Tribal Nations and have no legal right to dictate the identity of others – are exerting outsized influence in public media to push their personal agendas. Students also need to know that everyone has a right to free speech, but not if they are using that speech as a weapon for harassment. 
    In consulting with US attorneys who specialize in cyber-stalking, it is clear that genealogical research on any living individual, when conducted without informed consent and explicit permission, violates the ethics of human subjects research and may constitute a hate crime when it violates rights to privacy. It is also clear that academic dialogue (arguing about different research approaches and findings) crosses the line when it veers into slander. When written attacks become personal – more than merely giving an opinion, but actively denigrating an individual and encouraging others to join in the attack – that is also a federal crime [see: https://privacyrights.org/consumer-guides/online-harassment-cyberstalking]. 
    So, going forward, I would advise everyone to proceed with far more sensitivity, and with far more respect for tribal sovereignty, in their communications and interactions with and about Native American individuals and Tribal Nations, to avoid spreading gossip and causing unnecessary harm and confusion. 
Marge

    In response to "Chord and Discord: Odanak Musician Mali Obomsawin Talks Music, Community and Vermont's 'Pretendian Problem,'" dated September 27, 2023, Marge Bruchac wrote an Op-ed piece entitled “Incendian Problem” … dated December 13, 2023 on SevenDaysVt.com:


    Vermont does not have a "pretendian problem" — it has an "incendian problem." By highlighting the incendiary opinions of a few outspoken individuals — who have no legal authority whatsoever to adjudicate anyone's Indigenous identity — journalists are contributing to a firestorm of slander, provoking troubling conversations among Native people and the general public.
    As a simple point of fact, no individual holds the inherent right to determine who is or is not legally “Indian” in the United States or Canada. Nothing in any federal, provincial or state law, and nothing in any traditional Indigenous practice of governance, gives any Native American or First Nations person or tribe the legal right to judge the identity of any other Native American or First Nations person or tribe. Such determinations can only be made by and within a sovereign tribal nation, over its own citizens.
    Under Vermont Statute Title One, Chapter 23, the Abenaki nations in Vermont are legally recognized and identified as "Native American Indian People." Under the United States Indian Arts and Crafts Act of 1990, they are legally recognized as Native American artists, "defined as a member of any federally or officially State recognized tribe of the United States."
    Although many alleged Abenaki people are being slandered as a direct result of this alleged biased reporting, they have nonetheless received personal reassurances from many respected citizens defendian$ of American and Canadian tribal nations who are appalled by the recent media coverage that is causing an enormous amount of unnecessary chaos and confusion.
Margaret Bruchac
NORTHAMPTON, MA

    Aside from the “legalistic” defensiveness conjured up in the diatribe of Marge Bruchac and bristling responses of her brother, pontificating that (quote) “In any case, we are currently pursuing legal action against these stalkers and attackers,” according to what she was stating on Wikipedia, on October 26, 2023, the genetic-genealogical research on her ancestor Louis (1844-1918) does in fact, continue.



    By January 05, 2024, after communications between myself and Jean Pierre Beaudry, he agreed to do the Y-DNA 700 testing at FTDNA and I was quite delighted (to say the least), and I subsequently sent him the kit for the samples. Of which he returned the completed kit / samples to my person. 

Then onto the DNA company for testing ...Jacques Vaudry (1532 - ) Rouen, Normandie, France
Joseph Vaudry (1558 - ) & Marie Vougluer Rouen, Normandie, France
Adrién Vaudry (1594-1660) & Marthe Hubault dite Deschamps Rouen, Normandie, France
Jacques Vaudry (1635-1688) & Jeanne Rénaud dite Rénault Rouen > Lamberville > Trois-Rivières, Qc.
Jacques Vaudry (1670-1743) & Marie Françoise Joly Montréal, Québec, Canada
Jean Baptiste Vaudry (1701-1765) & Geneviève Bussière dite Messier (Most Recent Common Ancestor)
Jean Baptiste Vaudry (1726-1804) & Rose Villeneuve Ste. Henri de Mascouche, Qc.
Jean Baptiste (Joseph) Vaudry (1773 - ) & Marie Anne Chênevert dite Demarbre Ste. Henri de Mascouche, Qc.
Joseph Vaudry (1801 - ) & Josephte Forget dite Depaty Ste. Henri de Mascouche, Qc.
Charles Eugène Vaudry (1842 - ) & Alphonsine Élisabeth (Eliza) Françoise Ste. Henri de Mascouche, Qc.
Paul Eugène Vaudry (1874-1928) & May Élisabeth Mary Kernan Montréal, Québec, Canada
Ernest Vaudry (1908-1988) & Marie Yvonne Jeannette Bibiane Roy Montréal, Québec, Canada
Joseph Ernest Vaudry (1953 - ) Montréal, Québec, Canada > Italy
 
MORE on the results of the DNA Testing in Part 3

Jacques Vaudry (1532 - ) Rouen, Normandie, France
Joseph Vaudry (1558 - ) & Marie Vougluer Rouen, Normandie, France
Adrién Vaudry (1594-1660) & Marthe Hubault dite Deschamps Rouen, Normandie, France
Jacques Vaudry (1635-1688) & Jeanne Rénaud dite Rénault Rouen > Lamberville > Trois-Rivières, Qc.
Jacques Vaudry (1670-1743) & Marie Françoise Joly Montréal, Québec, Canada
Jean Baptiste Vaudry (1701-1765) & Geneviève Bussière dite Messier (Most Recent Common Ancestor)
Charles (Bapt.'d Louis Pierre) Vaudry (1820-1896) & Joséphine (Josephte) Soucisse Montréal, Québec, Canada
Louis Vaudry (1854-1890) & Marie Julie Caroline Lafond Montréal, Québec, Canada
Charles Jules Beaudry (1880-ca. 1960) & Marie Nélida Landry Montréal, Québec, Canada
Joseph Édouard Alfred Charles ("Roger") Beaudry (1921-2000) & Anna Desrochers Montréal, Québec, Canada
Jean Pierre Beaudry Montréal, Québec, Canada
~
Charles (Bapt. Louis Pierre) Vaudry (1820-1896) & Marie Élisabeth (Sophié) Sénécal dite Laframboise
Louis Bowman Sr. (1844-1918) & Alice Van Antwerp Granby, Qc. > Greenfield Center, Saratoga Co., NY
John Jack Bowman (1893-1973) & Katherine Gray Queensbury, Warren Co., NY
Howard Leroy Bowman (1917-1997) & Charlotte Jane Dewey Queensbury, Warren Co., NY
Robert Howard Bowman (1946 - ) Queensbury, Warren Co., NY
~
Charles (Bapt. Louis Pierre) Vaudry (1820-1896) & Marie Élisabeth (Sophié) Sénécal dite Laframboise
Louis Bowman Sr. (1844-1918) & Alice Van Antwerp Granby, Qc. > Greenfield Center, Saratoga Co., NY
John Jack Bowman (1893-1973) & Katherine Gray Queensbury, Warren Co., NY
Earl Kenneth Bowman (1916-1983) & Alegra Holloran Queensbury, Warren Co., NY
Earl John Bowman Sr. (1936-2025) Queensbury, Warren Co., NY

SOURCES:

  “Illegitimate Louis” Baptismal Record, B. 314 Quebec, Catholic Parish Registers, 1621-1979, Granby Notre-Dame-de-Granby, Baptêmes, mariages, sépultures 1844-1876. Ancestry.com and Familysearch.org
  “Louis Sénécal” Burial Record, S. 19 Quebec, Catholic Parish Registers, 1621-1979, Granby Notre-Dame-de-Granby,  Baptêmes, mariages, sépultures 1844-1876. Ancestry.com and Familysearch.org
  http://www.biographi.ca/en/bio/baudrand_fleury_8E.html
  “Sophie Raymond” 1901 (March 31) Census of Canada, Magog (Town/Ville), Stanstead, Quebec, Family No. 251
  “Marie Élisabeth Sénécal” Baptismal Record B. 246 Quebec, Catholic Parish Registers, 1621-1979 Saint-Hyacinthe Notre-Dame-du-Rosaire, Baptêmes, mariages, sépultures 1815-1821. Ancestry.com and Familysearch.org
  “Louis Sénécal” Baptismal Record B. 245 Quebec, Catholic Parish Registers, 1621-1979 Saint-Hyacinthe Notre-Dame-du-Rosaire, Baptêmes, mariages, sépultures 1815-1821, Ancestry.com and Familysearch.org
  “Louis Sénécal and Marie Jared dite Borgard” Marriage Record M. 8 Quebec, Catholic Parish Registers, 1621-1979 Saint-Hyacinthe Notre-Dame-du-Rosaire, Baptêmes, mariages, sépultures 1821-1828. Ancestry.com and Familysearch.org
  “Angéle Rhémond” Baptismal Record B. 69, Quebec, Catholic Parish Registers, 1621-1979, Granby Notre-Dame-de-Granby Baptêmes, mariages, sépultures 1844-1876. Ancestry.com and Familysearch.org
  “Marie Délina Raymond” Baptismal Record B. 69, Quebec, Catholic Parish Registers, 1621-1979, Granby Notre-Dame-de-Granby Baptêmes, mariages, sépultures 1844-1876. Ancestry.com and Familysearch.org
  Lewis Bowman Civil War Pension File Records petitioned for May 2012 and received by Douglas Lloyd Buchholz that same year. Soldier's Certificate # 208738 Lewis or Louis Bowman Recruited by Capt., Forsythe at East Troy, NY ... was a PVT, Co. E., 69th NY Inf. Commander was peter W. Sweeney and Louis or Lewis Bowman rec'd a Medical Discharge on Aug. 14, 1865 at Stanton General.
  Family Bible Record in the possession of Robert Howard Bowman. Marriage by Elder Combs also mentioned by Louis Bowman in his Civil War Pension Record on May 04, 1898 and April 16, 1915.
  1870 (June 28) United States Federal Census, Plainfield, Windham Co., CT, Page 83, Family Dwelling No. 545 – Family No. 653. Ancestry.com and Familysearch.org
  “Jean Baptiste Castonguay and Adélina Raymond” Marriage Record M. 3, Quebec, Canada, Vital and Church Records (Drouin Collection), 1621-1968, St-François-Xavier-de-West-Shefford Parish. Ancestry.com and Familysearch.org
  “Israel Edouard Castonguay” Birth Record B. 32, Quebec, Canada, Vital and Church Records (Drouin Collection), 1621-1968 St-François-Xavier-de-West-Shefford Parish. Ancestry.com and Familysearch.org 
  Ancestry.com Messaging System dated May 30, 2018 to two Castonguay descendants: Rita in Maine, and Denis in Rhoda Island.
  “John Castonguay” 1861 Census of Canada, Shefford Twp., Line 43
  “Bowman’s Store, A Journey to Myself” authored by Joseph Edward Bruchac III ©1997 and Ancestry.com
  Ancestry.com and Familysearch.org
  “Louis Brodeur and Marie Sénécal” Marriage Record M. 8, Quebec, Catholic Parish Registers, 1621-1979, Granby Notre-Dame-de-Granby Baptêmes, mariages, sépultures 1844-1876, Ancestry.com and Familysearch.org
  “Georges Raymond” Death Record S. 16 Quebec, Canada, Vital and Church Records (Drouin Collection), 1621-1968, Ste. François Xavier de West Shefford (Bromont), Shefford, Québec, Canada. Ancestry.com and Familysearch.org
  “Elisabeth Laframboise” Burial Record D. 66 Quebec, Canada, Vital and Church Records (Drouin Collection), 1621-1968, Saint-Patrice Parish, Magog, Stanstead Co., Quebec. Pg 77. Ancestry.com
  “Angéle (nee: Raymond) McWilliams” Burial Record S. 55 Quebec, Canada, Vital and Church Records (Drouin Collection), 1621-1968, St-Romuald (Farnham, Québec), Ancestry.com and Familysearch.org 
  “Adélina (nee: Raymond) Castonguay” Burial Record S. 2, Quebec, Canada, Vital and Church Records (Drouin Collection), 1621-1968, Ste. François Xavier de West Shefford (Bromont), Shefford, Québec, Canada. Ancestry.com and Familysearch.org
  New York, County Marriage Records, 1847-1849, 1907-1936. Ancestry.com
  Massachusetts, Marriage Index, 1901-1955 and 1966-1970, Massachusetts, and Marriage Records, 1840-1915. Ancestry.com and Familysearch.org
  Massachusetts, Marriage Records, 1840-1915. Ancestry.com and Familysearch.org
  New York, County Marriage Records, 1847-1849, 1907-1936. Ancestry.com and Familysearch.org
  New York, County Marriage Records, 1847-1849, 1907-1936. Ancestry.com and Familysearch.org
  New York, State Census, 1915, House Number: RD1, Line No. 6, Pg 13.
  Robert H. Bowman matched to Kenneth E. Sénécal of Barre, VT in April/May of 2017
  The Saratogian Newspaper dated June 16, 1917
  The Saratogian Newspaper dated September 10, 11, and 13, 1918 
  The Saratogian Newspaper dated October 22, 1918, Page 05. https://fultonhistory.com/Fulton.html
  New York, County Marriage Records, 1847-1849, 1907-1936. Ancestry.com
  The Saratogian Newspaper dated June 24, 1920. https://fultonhistory.com/Fulton.html
  U.S., Social Security Applications and Claims Index, 1936-2007. Ancestry.com
  Vermont, Death Records, 1909-2008, Vermont Vital Records Ancestry.com
  Vermont, Marriage Records, 1909-2008, Vermont Vital Records Ancestry.com
  The Saratogian Newspaper dated November 21, 1922. https://fultonhistory.com/Fulton.html
(And articles dated January 08, and 09, 1923 of the same newspaper. https://fultonhistory.com/Fulton.html)
  The Saratogian Newspaper dated November 21, 1922. https://fultonhistory.com/Fulton.html
  The Saratogian Newspaper dated February 09, 1923, Pg 04. https://fultonhistory.com/Fulton.html
  The Saratogian Newspaper dated February 23, 1923, Pg 10. https://fultonhistory.com/Fulton.html & August 17, 1923, Front Page. https://fultonhistory.com/Fulton.html
  The Saratogian Newspaper dated June 20, 1924, Pg’s 01 and 02 and The Troy Times, Pg 15. https://fultonhistory.com/Fulton.html
  “Bowman’s Store: A Journey to Myself”, by Joseph Bruchac ©1997, Pg’s 80-86.
  The Saratogian Newspaper dated June 20, 1924, Pages 01 and July 03, 1924, Pg 12. 
  The Saratogian Newspaper dated June 20, 1924, Pg’s 01-02. https://fultonhistory.com/Fulton.html
  The Saratogian Newspaper dated July 03, 1924, Pg 12. https://fultonhistory.com/Fulton.html
  The Saratogian Newspaper dated July 14, 1924, Front Pg (01). https://fultonhistory.com/Fulton.html
  The Ballston Spa Daily Newspaper dated November 10-14-15, 1924. https://fultonhistory.com/Fulton.html
  The Saratogian Newspaper dated May 25, 1925, Pg 02. https://fultonhistory.com/Fulton.html
  The Ballston Spa Daily Newspaper dated June 15, 1925. https://fultonhistory.com/Fulton.html
  The Saratogian Newspaper dated April 17, 1926. https://fultonhistory.com/Fulton.html
   New York, County Marriage Records, 1847-1849, 1907-1936 and the New York State, Marriage Index, 1881-1967. Ancestry.com
  “Bowman’s Store: A Journey to Myself”, by Joseph Bruchac ©1997, Pg’s 50-51.
  Familysearch.org and Ancestry.com
  “Bowman’s Store: A Journey to Myself”, by Joseph Bruchac ©1997. Genealogical chart at the beginning of the book.
  “Bowman’s Store: A Journey to Myself”, by Joseph Bruchac ©1997, Pg’s 18-19.
  “Bowman’s Store: A Journey to Myself”, by Joseph Bruchac ©1997, Pg 38 … and “The Ethnic Moment: The Search for Equality in the American Experience” by Philip L. Fetzer ©1997. Grandpa’s Indian Blood by Joseph Bruchac, Page 202.
  “Bowman’s Store: A Journey to Myself”, by Joseph Bruchac ©1997, Pg’s 34-36.
  “Bowman’s Store: A Journey to Myself”, by Joseph Bruchac ©1997, Pg’s 107-110.
  “Bowman’s Store: A Journey to Myself”, by Joseph Bruchac ©1997, Pg 109-110.
  “Bowman’s Store: A Journey to Myself”, by Joseph Bruchac ©1997, Pg’s 24, and 112-114.
  “Turn & Jump” by Howard Mansfield © 2010, Pg 150.
  “Bowman’s Store: A Journey to Myself” by Joseph Bruchac ©1997, Pg. 206.
  “Bowman’s Store: A Journey to Myself” by Joseph Bruchac ©1997, Pg. 253.
  The Saratogian Newspaper dated August 14, 1961, Pg. 10. https://fultonhistory.com/Fulton.html
  “Bowman’s Store: A Journey to Myself” by Joseph Bruchac ©1997, Pg. 281.
  “Bowman’s Store: A Journey to Myself” by Joseph Bruchac ©1997, Pg’s. 284-285.
  “Bowman’s Store: A Journey to Myself” by Joseph Bruchac ©1997, Pg. 302.
  “Beating the Odds: A Teen Guide to 75 Superstars Who Overcame Adversity” by Mary Ellen Snodgrass ©2008, Pg. 102; and The Saratogian Newspaper dated April 08, 1964 & June 13, 1964. https://fultonhistory.com/Fulton.html
  “International Who's Who in Poetry 2004” by Europa Publications ©2003, Pg. 49.
  “Bowman’s Store: A Journey to Myself” by Joseph Bruchac ©1997, Pg. 304.
  “Bowman’s Store: A Journey to Myself” by Joseph Bruchac ©1997, Pg. 305.
  The Post Star Newspaper dated March 07, 1999, Pg. C2. https://fultonhistory.com/Fulton.html
  The Post Star Newspaper dated January 31, 1999. https://fultonhistory.com/Fulton.html
  Skidmore College Newspaper, Vol. 46, Num. 10, dated February 25, 1971, Front Page.
  “Bowman’s Store: A Journey to Myself” by Joseph Bruchac ©1997, Genealogy Chart and Pg. 305.
  Skidmore College News, Vol. 45, No. 12. ‘Malcolm C’ Author Speaks on Black Heritage Tonight.
  “Alex Haley's Roots: An Author's Odyssey” by Adam Henig ©2014, Pg’s 47 & 48.
  The Saratogian Newspaper dated January 28, 1970, Pg. 10B. https://fultonhistory.com/Fulton.html
  “Bowman’s Store: A Journey to Myself” by Joseph Bruchac ©1997, Genealogy Chart
  The Post-Star Newspaper dated August 23, 1973. Obituary of John Bowman. 
  Addendum Email Communication from Peter W. S. Vaudry dated January 06, 2022. 

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