Sometime around 1645, William Pynchon wrote down the names given to each full moon by a tribe of Abenaki Indians. Pynchon, an English colonist, founded Springfield, Mass. He lived near…

Since about the seventeenth century, the sale of small, decorative items had been a limited source of revenue for Abenaki women but as interaction with European settlers increased, they, along with their Wabanaki relatives to the east, developed a new line of arts and crafts that became a significant source of income for many Indian households. Baskets comprised the greatest percentage of this trade. Resort areas in Vermont and New Hampshire were frequent destinations for these Algonquian speakers seeking outlets for their baskets and other souvenir items. This next group of images is a sampling of early photographs and old postcards from the Made of Thunder collection that features Abenaki people. (Note: you should be able to click on any of the images to get an more detailed view). The two printed postcards below are of Abenaki craftspeople with a display of their handicrafts in Bethlehem, New Hampshire. The first postcard has a 1908 postmark. The second image, also taken in Bethlehem, NH, circa 1915, was of the following: Robert Wawanolett, Florence Lagrave (later Florence Benedict), Hermine (Wawanolett) Msadoques, Walter Lagrave, Mary Jane Lagrave (later Mary Jane Sioui), Maud Msadoques (later Maud Hannis), Georgina Roy (French Canadian with an Abenaki step-father), and Louise Msadoques. My thanks to Christopher Roy for identifying the individuals in the second postcard. One panel from a stereo view depicting a family of Abenaki basketmakers with their display of fancy baskets at Echo Lake, in New Hampshire. Photographed by the Kilburn Brothers of Littelton, New Hampshire. This image dates from the last quarter of the 19th century. Three detailed views of the baskets on the table in the previous stereo view. By the end of the nineteenth century, [a] few families among the Abenakis of St. Francis still hunted at this time, though game was becoming increasingly scarce. Their principal industry was basket-making and fancy work. They worked at handicrafts all winter and in June most of the families went to sell their wares at various summer resorts in the United States, especially along the Atlantic coast and in the White Mountains. Around the turn of the century they lost the long standing privilege of carrying their wares to the United States duty-free and this removed their most profitable market. Around the same time the establishment of a National Park in their area brought about restrictions of hunting and fishing and the Indians had to turn more attention to agriculture (Source: Department of Indian Affairs and Northern Development – Indians of Quebec and the Maritime Provinces (An Historical Review). Published by the DIA, Indian Affairs Branch, Ottawa , Canada 1967). This old handbill was found on the inside cover of a book that was published on the Abenaki language in 1893 by Chief Joseph Laurent of the St. Francis Abenaki. The 1907 History of Rockingham, Vermont records an account of the travels of a group of Abenaki who annually set up summer camp on the banks of the Connecticut River. It gives a rare glimpse into the life of one family of Indians who earned their living by selling their arts and crafts during the early nineteenth century. I quote from it here. "During the first half of the last century small parties of more civilized and peaceable Abenaqui Indians used to visit Bellows Falls [a village in the town of Rockingham, Vermont] nearly every summer, coming from their homes in Canada and New York state. They came down the Connecticut in their canoes, usually bringing supplies of baskets and other trinkets which they had manufactured during the previous winters, which they sold to citizens of Bellows Falls and the then large number of summer visitors. They usually encamped on Pine Hill, which was then north of the village and extended as far north as the residence of the late F. E. Proctor at the extreme north end of Green Street. Sometimes they built their wigwams on the beach south of the falls, at times on the Vermont side, at others on the New Hampshire side. The men spent much time fishing in the river and hunting on the hills on both sides of the river, while the squaws carried on the mercantile branch of their business. The last remnant of this tribe came to Bellows Falls early in the summer, about 1856, in their birchbark canoes. The party consisted of a chief who was very old and infirm, a young wife and their sons, one about twenty and the other about nine years old, and others... They built their wigwams in true Indian fashion, of poles, covering them with bark and the skins of wild animals, and during the whole summer the place was of much interest to all in this vicinity…. The older son spoke good English and was a manly appearing youth. He was an expert in the use of his rifle and shot gun and collected considerable money from visitors by giving exhibitions of his marksmanship …The chief himself was very intelligent and conversed interestingly with his visitors. He had fought with the English in different wars and gave many startling incidents connected with his early life and wild mode of living. He had been to England three times and he wore a large silver medal presented to him by King George III, in acknowledgement of his services. He was very proud of this, and lost no opportunity to exhibit it to his callers. It bore the king’s profile in relief and an appropriate inscription…. Late in the season the weather grew cold and the party prepared to return to Canada before the river was frozen over, but the old chief wished to die beside the “Great Falls,” and be buried with his fathers. After long continued discussion, his wife left him in his wigwam with his two sons, and went north with others of the party. The wigwam was removed to the higher ground near River Street about opposite the present location of Taylor’s livery stable…. In his last hour he called his elder son to his side and with his finger on his wrist showed how his pulse beat slowly and unsteadily. 'I’m going to the Great Spirit,'" he said, feebly. "He gave to his son the medal and the old rifle he had carried in the wars and charged him to wear the one and keep the other as long as he should live... and this last local representative of the original tribe of Abenaqui Indians was buried in what was then the Rockingham burying-grounds, and now known as the old Catholic cemetery, on the terraces in the west part of the village of Bellows Falls. No stone was erected to mark the spot, and the old representative of the proud tribe of Abenaquis rest in a grave, the location of which cannot be pointed out" (Source: History of the Town of Rockingham, Vermont including the villages of Bellows Falls, Saxtons River, Rockingham – Cambridgeport and Bartonsville. 1753-1907 with family genealogies. By Lyman Simpson Hayes. Published by the town of Bellows Falls in 1907, pages 48-51). A contemporary image of the petroglyphs in Bellows Falls, Vermont near the site where the family of Abenaki described above would have their annual encampment. It’s unclear if the western Abenaki were involved in making and selling souvenir beadwork during the nineteenth century. Baskets, birch bark canoe models, bark containers and other wood derived items appear to have been the mainstay of their commoditized crafts. In this rare circa 1860 carte-de-visite titled: Indian Camp at Franconia (New Hampshire) a group of what were likely Abenakis can be seen with a display of their baskets but there appears to be no beadwork. There is a detail view of the table below this image. In this 1860s tintype are two individuals who are possibly Abenaki. I've seen another example of that pedestal style basket that was attributed to the Abenaki. It's also possible that these individuals are Mohawks. There is a series of stereoviews of what were likely Mohawks selling baskets in the Thousand Island region of the Saint Lawrence River and several of these pedestal baskets are depicted in those views. This is an intriguing image non-the-less. There appears to be short lengths of tree branches in the larger baskets that the subjects are holding. This circa 1900 image is identified as Caroline (Tahamont) Masta by Christopher Roy. No other information is available. This Real Photo postcard is of Sipsis (Bird) who often set up her display of baskets in the Franconia section of the White Mountains, in New Hampshire. c1934. This circa 1910 postcard is of Lewis Watso, his wife Katherine and two of their three daughters, Abenaki's from Claremont, New Hampshire. They had a basket shop at Blodgetts Landing on Lake Sunapee. Louis was known for his full size canoes and Katherine was a basketmaker. Another circa 1910 postcard of Lewis and one of his daughters. This early 1900s real photo postcard is of the Watso's basket shop at Blodgett's Landing. An unidentified real photo postcard of a young Abenaki from Odanak. A real photo postcard of Abenaki chief Nicolas Panadis. The caption on the card reads: Chief Nicholas of the Wabanacus, Highgate Springs, Vermont. Circa 1910. My thanks to Christopher Roy for identifying him. Two individuals identified as Abenakis on the back of this circa 1910 real photo postcard. A real photo postcard of an individual identified as an Abenaki on the back. (1920s).

The Abenaki are Indigenous people of the Northeastern Woodlands of Canada and the United States. They are an Algonquian-speaking people and part of the Wabanaki...

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A good cornbread recipe is worth its weight in gold. This classic recipe from the Cooking Down East by Marjorie Standish is one of my tried-and-true standbys. I

Want to do your own Ozaki 8 list? Forget BASE jumping and wing-suits - here's how you can complete the eight and live with purpose.

I have not posted much on this blog for one very good reason: I am working on chronologically mapping the historical records, genealogical records, newspaper articles and doing field research in both Vermont, New Hampshire and Maine, as well as Massachusetts, Connecticut and New York. In the meantime, I have recently read a blog post from "Thoughts from Polly's Granddaughter" dated June 17, 2014 wherein the author of that blog stated (in part): "We all have family stories, and while that might be find and good for sitting around the dinner table, if those stories are inaccurate or untrue, and we allow them to become engrained into our very being they could lead us to make poor decisions based on lies and deception. Over time, that can become problematic and harmful. This harm is magnified if one who has been influenced by false family stories becomes a leader of a nation (group) of people and he (or she) allows those false stories to play a role in the decisions he (or she) makes for that nation (group) of people." Now, in reading this first part of her posting .... Found here: http://www.pollysgranddaughter.com/2014/06/when-past-meets-present-part-1.html I have several thoughts that came to mind, and subsequently some conclusions. First, the name Homer Walter St. Francis, Sr. of Swanton, Franklin County, Vermont came to mind. He thought, believed, perpetuated, and promoted to himself, his family, and to anyone that would also believe him, that he and his family "were Abenaki" or "Abenakis." And yet, he honestly was not Abenaki. Genealogically-speaking he wasn't aware that simply and merely because he lived in Swanton, didn't make him "an Abenaki" nor the fact that his surname was "St. Francis" didn't make him "an Abenaki" either. I very strongly doubt he was aware, that his surname was in fact, a "dit" name in French tradition. Siroux Giroux dit St. Francis Indeed, the late Homer Walter St. Francis, Sr. and his familial relatives have in fact a Huron Ancestor, and perhaps even an Algonquin ancestor, MAYBE a Mik'maq ancestor, all of them ancestors (singular) that married FRENCH in the 1600's or 1700's, does not make that family Vermont Abenakis. It is a reality, that after the quarry died, and the fire happened in Swanton, Vermont in the early 1970's, the community was "hard hit" and the local economy plummeted, and the jobless rate went up. Indeed, seeing how the Federal Government was "flushing" money "for Indians" after Wounded Knee, etc to varied Tribes throughout and across the United States, into Urban areas, by way of the Boston Indian Council, it was indeed a time of "It's a Good Time to BE INDIAN." And that Homer became, right along with anyone else that would follow him, join him, and promote him. Promoting oneself as being an Abenaki, within Vermont, New Hampshire etc as in Self Identification, was the name of the game. Creating an incorporation and implying it was and is "a tribe" was a huge part of that game, in which to seek, and obtain those Indian Federal Monies, by way of Federal Grants earmarked suddenly in the 1970's for Indians. Everyone who even remotely vaguely had heard of an Indian, in their ancestral background, uttered from some long dead Grandmother wrapped up in a blanket, smoked a corn cob pipe, and or worn braids, had dark eyes, or had high cheekbones, was instantly put up on the mantelpiece and appraised by the Instant Indian descendants of New England. And while promoting their incorporations and proclaiming to help the Indians, help themselves, with the "White Man's Money" alongside this promotion were the Archaeologists, Ethnologists and the Folklorists ready to shake hands with anyone that implied or said they were Indian. And the latter began in Vermont and New Hampshire, to ally with and promote the incorporated groups within New England. Homer wasn't an Abenaki. He wasn't a Wabanaki either. And later in the Thoughts from Polly's Granddaughter article post: ...."in these perilous times when the number of fraudulent groups are growing each day; when the BIA is considering weakening the federal recognition process; and when states consider giving fake tribes state recognition." Well here in Vermont the Legislative Representatives didn't consider the fraudulent tactics and dirty politics, they just went ahead and gave recognition to the fake "Native American" "tribes" without so much as doing any real retrospective research into the four groups backgrounds, genealogically or otherwise! Indeed, their genealogies, the merits of their scholarly evidence, was manipulated and misinterpreted. No dog wants to check another dog for fleas as they would say. And when these Thoughts from Polly's Granddaughter posting speaks of lies and deceptions in families, around the dinner table, being taken as being accurate and truth by the listeners descendants, I experienced this myself with my mother's paternal side of the family here in the Northeast. "Interesting Photograph isn't it? Yes, this is your ancestor, your Great Great Great Great Grandfather named Chief Tomahawk Woodward. His wife was Laughing Sunshine or Mourning Dove or something like that." Indeed, this photograph was held by and perpetuated by several members of the Woodward family descendants, who have retrospectively claimed it is their ancestor, even to the point of posting their naive conclusions onto ancestry genealogical oriented websites online. And then one day, talking to a relative, I heard about another relative, who then I contacted and received a computer print image of this above photographic duplicate. I then sought out yet a third relative who had it, down n Connecticut. She'd had her duplicate ENLARGED and hanging on her kitchen room wall even! She was PROUD that this man was HER Indian ancestry. The problem: She was absolutely wrong in her conclusions, about the photograph and about the identity of the man in this photograph. He was not a Woodward, he wasn't even remotely related to the family. Just a mere photograph which was very likely merely picked up somewhere along the ancestral past, from some Flea Market or Antique Store by the way, between Vermont, Connecticut and New Jersey ... and hung on the wall of that Woodward relative's living room wall. Something to point to, when having those dinner table story talks about Indians-in-the-family. While "Thoughts from Polly's Granddaughter" is oriented to the Cherokee Nation and the dynamics of identity and tribal status etc., the dynamics she addresses are very much as well an Abenaki issue as well, of status and identity. Homer St. Francis Sr., wasn't 'somebody' if he wasn't Indian, if he wasn't claiming to be "Abenaki." There's nothing to be really gained, in claiming to be French, or Irish, or German, or Scots, or Brit, or even Canadian. But claiming and implying one is an Indian, and be Abenaki, is icing on the cake, and one can even eat the ice cream of being identity special, at the same time. These groups recently came out in the media, via the State sponsored Websites on Tourism.... I thought that was cute yet none the less any more accurate than before they pulled this stunt in Vermont. At the Lake Champlain Maritime Museum its written that, "Abenaki historian Frederick M. Wiseman, Ph. D. worked with his students and others, to provide replicas..." and that "El-nu Abenaki Chief Roger Longtoe [Sheehan' and Vera Longtoe create replicas of fishing lures, hooks, sinkers, and net used by Native Peoples in the 17th Century" So what are these people who now claim to be, and perpetuate that they are "thee Abenakis" of Vermont and New Hampshire, but mere performers, replica makers, and 'artists' who very well learned their craft, their art from books, films, and other people OUTSIDE of Vermont? They claim they have derived from historical community? I think not. If one looks closer, more deeper, one can discern that many of the members of these four and or five groups, within Vermont and throughout multiple States, have been Group Hopping throughout the years, since the early 1980's, having multiple memberships (in some cases even overlapping) in several groups throughout New England, and even created groups in Quebec, Canada! I've never heard of a Lakota hopping over and becoming an Ojibway or a Makah Tribal member. Indeed a Lakota could relocate into the Makah Community at Neah Bay, and marry there, etc. A Penobscot isn't a Wampanoag, or a Mik'maq either. I have heard some say "I am Wabanaki" Isn't that a POLITICAL Organization? Not a People or Person. It is a general terminology for all Wabanakiak, but it is not a person or a tribe nor a community. MAYBE ... I am wrong in this conclusion. I have heard some Vermonter's (and or from New Hampshire) that claim they are from this or that Clan, such as Bear or Turtle, etc. But doesn't one have to have a cohesive continuous viable externally discernable COMMUNITY that has actual Naming Ceremonies for that Clan, etc, songs, and dances etc.? Pow-wow's don't count, so don't even go there..... and Pow-wow Attendance isn't a legitimate Abenaki Community either, that's like being in the fraternal Improved Order of the Redman, Knights of Columbus, or the Freemasons organizations. I can put on and take off my regalia too. Penobscot doesn't wash off, or hang in a closet or get stored in a box for only when it is convenient to the person. Being Mik'maq etc isn't like wearing a coat or putting on a pair of shoes, or learning beadwork from a book, or listening to a CD, and singing those Pow-wow songs over and over, year after year. 'Parrotting' Abenakis is what is happening in Vermont and New Hampshire. Picking up a presumed mimicked "culture" from books, and associating with Odanak, Akwesas:ne and so on, from OUTSIDE VERMONT and NEW HAMPSHIRE isn't "community" WITHIN Vt. or NH. Incorporations don't make a Tribe either. And Vermont State Recognition under that State's Laws doesn't make these groups El-nu, Missisquoi-Sokoki, Nulhegan or Koasek any more legit than yesterday. They are social clubs that are now state sanctioned by way of fraudulent evidence used to gain that 'recognition'. If one looks deeper and closely one can discern the lies and deceptions going on within Vermont's so called "Native American" "Tribes" and their memberships. If one studies these people's genealogies, one can discern the fallacies of their concocted "I'm-an-Abenaki" stories, just like I did with the above photograph. I took the time to do the research.... Apparently Vermont did not want to take the time to do the research on these people, their inc.'d organizations, nor their actual genealogies..... So I will take the time to do the research.....on the Vermont's newly sanctioned and "recognized" "tribes." In the meantime, these Abenaki Identity Thieves will continue to lie and deceive, and they will promote themselves to naive tourists coming into Vermont, who don't know any better. They will reach into your children's heads, in classroom promotion of Title V or VI or VII, naive as little children are, will grow up believing in the lies and deceptions of these liars and deceivers against the Abenakis. Vermont gets what it pays for: Lies, Deception, and Fraud. Ask two questions of the contemporaneous "Abenaki" self-identifiers: WHAT COMMUNITY DO YOU COME FROM? If they say El-nu.... know that they created themselves as a Woodland Re-Enactor Group and were part of Tolba, Inc. [read about it here on this blog] If they say Nulhegan.... know that they created themselves [ca. 2004] out of the Indian-ist organization of the Clan of the Hawk, Inc. which Dr. Frederick M. Wiseman claims is an Indian-ist organization, and not really a Tribe. [read about it here on this blog] If they say Missisquoi or Swanton, Vermont.... know that they created themselves in ca. 1975 as well by way of Ronald Canns, son of the late Julius Canns, that began advocating and promoting for Homer, State Recognition the minute he got into the Legislature in 1992, nary once indicating that it was his own son Ronnie that started the whole Missisquoi "Abenaki" nonsense, coming from New Hampshire in 1974, by way of the Boston Indian Council in Massachusetts, doing census through the Man Power Office. And let's re-read the BIA Reports shall we, while we're at it [of which are posted on this blog] If they say Koasek... again CREATED as a 501(c)3 non-profit entity within the State, under State Laws, within the Secretary of State's Office as an INCORPORATION And all of these groups simply derive their so-called "rich cultural heritage" from books, and people outside the State of Vermont. I can cite numerously example after example of this. The songs from from OUTSIDE Vermont. Anyone can buy a tape or CD, and mimic ... Regalia's can be copied from what is seen worn at any OUTSIDE Pow-wow at Kahnawa:ke, Odanak, or elsewhere. The Circle of Youth up in Swanton derives from the Lakota. The Language derives from Cecile Wawanolette and her adopted son Elie Joubert (Odanak), as does the Abenaki Dances. The mound gardening the Nulhegan profess to have been doing for generations and generations are mimic'd from a book regarding Maine Indian People's! The Four Indians in Alburg were not correctly identified by Dr. Frederick M. Wiseman Ph.D. (but of course he knew this, as did others descended from the Partlow family) nor his "Abenaki" compatriots either. Those 4 men mentioned in the Alburg Town Records were MOHAWKS from Akwesas:ne. [that can be reviewed in this blog as well as elsewhere]. The same with the misidentification of Antoine Phillips. He was not Sr. but rather Jr. in the photographic image coming from Mary Kinville. One can discern this from his clothing, worn in that picture! And on and on it is proven, document by document, that these people who claim to be "Tribes" in Vermont, of "Abenakis" are not who they claim to be or imply their ancestors were. The lying and deceiving politicians within Vermont and New Hampshire, right along with the grave robbing and disturbing Archaeologists and Ethnologists have allied with the lying and deceiving "Abenaki" Identity and Cultural Thieves. Vermont Tourists BE AWARE. Then again, one gets what they pay for; but in that process ... what does one really help promote? Genocide? Identity Theft? Cultural Appropriation? It's not just a Cherokee or Blackfoot problem or dynamic..... Vermont and New Hampshire have a reality of the "Emperor's New Clothes" in regards to these "Abenaki" "tribes" and the State's population seemingly doesn't see this reality, or simply just doesn't care?

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I’m privileged to live in Southern Vermont, just a short distance from the cascade known as the "Great Falls," located in the village of Bellows Falls. This was a venerable site to Vermont's First People. Today, most of the rapids that once rushed through this Connecticut River cataract have been diverted to a nearby hydroelectric plant and all that remains of the Great Falls is a mere trickle of its former self (fig. 1). In times past, the splendor of this natural wonder attracted large numbers of Abenakis and it was considered one of the finest locations for fishing in northern New England. Figure 1 In the meadow across the river from the falls is the village of North Walpole, New Hampshire, where local residents have uncovered copious amounts of stone implements over the past two centuries. Since the first settlements in Bellows Falls, numerous Indian graves have been inadvertently dug up throughout the village and near the falls. There is a tradition among longtime residents that the section of town located on the west side of Main Street, across from the Square, was once an Indian burial mound (Hayes 1907:29). Additionally, two centuries of excavations for roads and building construction near the petroglyphs have uncovered numerous skeletal remains throughout the village and on the island leading to the bridge that crosses the Connecticut River. Lyman Hayes interviewed the late Dr. S.M. Blake who indicated to him that “the whole distance across the island had, in a much earlier period, been used for an Indian burial-ground. The bodies were uncovered sitting upright, having been buried in a sitting posture with the knees drawn up to the chin, in a circular hole dug deep enough so that the top of the heads came within a foot or two of the surface of the ground” (Hayes 1907:29). Even the mound just to the west of the petroglyphs, where a power substation is located today, was once an Abenakis burial mound. It would seem that the village was erected upon what could be one of the largest burial sites in all of Vermont, and perhaps in all of New England. This was and still is a very sacred place to the Abenakis. Up from the river's edge, along the rocks that run contiguous to the west bank of the Connecticut River, and just south of the Great Falls, are located some of the most enigmatic petroglyphs in all of New England. Here we find a curious assortment of faces chiseled into the granite outcropping just above the spillway (fig. 2, 3 & 4). Figure 2 - North panel of petroglyphs at Bellows Falls, VT. Figure 3 - The north panel of petroglyphs at Bellows Falls, Vermont with the Connecticut River below and Mount Kilburn, in North Walpole, NH in the distance. Figure 4 Figure 5 - 19th century logging image at the site of the petroglyphs. Ever since their discovery over two centuries ago, writers have suggested numerous interpretations. The first written account of the petroglyphs appears in the writings of Rev. David McClure, in 1789, who noted that the English colonist who had settled the area some fifty years earlier had observed them. Their age has been estimated from as little as 300 years to as much as 3000. Descriptions of their origin and function are as varied as the people who observed them. The Rev. McClure was of the opinion that the site marked the location of “evil spirits.” Edward Kendall, another Englishman who traveled through the area in 1808 believed they were nothing more than an activity the Indians engaged in during their “idle hours.” The ethnologist Henry Schoolcraft wrote, in 1857, that the petroglyphs marked the site of an important battle that took place sometime in the past. Other accounts describe the faces as representations of people who had drowned in the rapids below. Impressions of the site by Native people suggest there is a connection between the faces on the rocks and a nearby burial mound. Since the faces are looking west, toward the traditional direction an Abenakis' soul travels after the body's physical death, it has been suggested that the faces could be there as markers, pointing the way home to a newly departed spirit. Today, there are only two known panels of rock carvings at the site. They are situated north and south of each other and both are just south of the old Vilas Bridge that connects Bellows Falls, Vermont with Walpole, New Hampshire. During the nineteenth century many of the petroglyphs were destroyed when dynamite was used to free up log jams in the immediate area (fig. 5). This would lead us to believe that what exists today may be just a small sampling of the carvings that were once there. One of the earliest representations we have of the petroglyphs is a drawing by the artist A.C. Hamlin that was published in Schoolcraft, in 1857 (fig.6). This drawing may be of another panel that was destroyed as it is quite different from the existing panels or from one depicted in a circa 1860 photograph (fig. 7) that was illustrated in the History of the Town of Rockingham (Hayes 1907:31). Hayes only shows one panel with not even a mention of the other so the existence of two panels today is a mystery. Hayes also illustrated two other drawings of presumably now destroyed panels (figs. 8 & 9). Figure 6 - 1857 drawing of the petroglyphs from Schoolcraft. Around 1890, a large retaining wall was built just west of the existing rock carvings and between then and the 1930's, the petroglyphs were subjected to periodic wear from several sources. Snow, filled with road grit from snow-plowing, as well as mill ash from local factories was routinely dumped over the wall and onto the petroglyphs. Delabarre reported that in 1921 the faces were barely perceptible and that they were almost totally obliterated by 1928. In the early 1930's, in a well-meaning attempt to rectify the situation, the Daughters of the American Revolution hired a local stone cutter to chisel out the lost images from the rock and he no doubt took liberties with his work. A study of the 1860 photograph (fig. 7) reveals that this panel has the identical cracks in the stone as the existing south panel (fig. 10), yet the north panel (figs. 2, 3, & 4) has at least two groupings of images that are identical to those on the 1860 photo of the south panel. So why was the north panel not mentioned in 1860, considering how prominent it is today? I believe the stonecutter used the 1860 photo to create a new panel, the north one, on the assumption or the knowledge that there were more faces there at a former time. Or perhaps the work went quicker than he estimated so he may have added additional faces to the project to justify his salary. Figure 7 The current academic explanation for the petroglyphs is that they were shamanistic in origin. Professor William Haviland of the University of Vermont has written that tribal people from around the world consider unusual geographic features such as rock outcroppings, cliffs and waterfalls as places where one can commune with spirits. Many of these sites across the planet have rock art associated with them. Haviland believes that places such as these were conducive to the trance activity of shamans and that the spiritual trance experiences of these individuals are at the heart of this art form. The faces represent spirits that the shaman encountered in his trance experience. Though numerous explanations have been proposed for the rock art, Haviland believes that those interpretations “reveal more about the cultural preconceptions of their European and American authors then they do about the petroglyphs and what motivated their production." He concludes by saying, "the rarity of rock art elsewhere in northern New England suggests that this must have been an exceptionally sacred place" (For more information on this, see: A New Look at Vermont's Oldest Art: Understanding the Bellows Falls Petroglyphs, by Professor William Haviland and Marjory Powers in Vermont History, #62(4) Fall issue, 1994). Figure 8 Hayes’ 1907 History of Rockingham, Vermont records an account of a group of Abenaki who early in the summer of 1856, made their annual pilgrimage to the petroglyphs and set up a summer camp on the banks of the Connecticut River. It gives a rare glimpse into the life of one family of Abenaki who earned their living by selling their arts and crafts during the early nineteenth century. There are pejorative terms and concepts used in Hayes account and the unnamed chief was certainly not the last of his tribe. Such comments are signs of the times in which they were written and not my personal sentiments. Figure 9 “During the first half of the last century small parties of more civilized and peaceable Abenaqui Indians used to visit Bellows Falls nearly every summer, coming from their homes in Canada and New York state. They came down the Connecticut in their canoes, usually bringing supplies of baskets and other trinkets which they had manufactured during the previous winters, which they sold to citizens of Bellows Falls and the then large number of summer visitors. They usually encamped on Pine hill, which was then north of the village and extended as far north as the residence of the late F. E. Proctor at the extreme north end of Green Street. Sometimes they built their wigwams on the beach south of the falls, at times on the Vermont side, at others on the New Hampshire side. The men spent much time fishing in the river and hunting on the hills on both sides of the river, while the squaws carried on the mercantile branch of their business. Figure 10 - South panel of petroglyphs at Bellows Falls, VT The last remnant of this tribe came to Bellows Falls… in their birchbark canoes. The party consisted of a chief who was very old and infirm, a young wife and their sons, one about twenty and the other about nine years old, and others... They built their wigwams in true Indian fashion, of poles, covering them with bark and the skins of wild animals, and during the whole summer the place was of much interest to all in this vicinity…. The older son spoke good English and was a manly appearing youth. He was an expert in the use of his rifle and shot gun and collected considerable money from visitors by giving exhibitions of his marksmanship …The chief himself was very intelligent and conversed interestingly with his visitors. He had fought with the English in different wars and gave many startling incidents connected with his early life and wild mode of living. He had been to England three times and he wore a large silver medal presented to him by King George III, in acknowledgement of his services. He was very proud of this, and lost no opportunity to exhibit it to his callers. It bore the king’s profile in relief and an appropriate inscription…. Late in the season the weather grew cold and the party prepared to return to Canada before the river was frozen over, but the old chief wished to die beside the “Great Falls,” and be buried with his fathers. After long continued discussion, his wife left him in his wigwam with his two sons, and went north with others of the party. The wigwam was removed to the higher ground near River Street about opposite the present location of Taylor’s livery stable…. In his last hour he called his elder son to his side and with his finger on his wrist showed how his pulse beat slowly and unsteadily. “I’m going to the Great Spirit,”’ he said, feebly. He gave to his son the medal and the old rifle he had carried in the wars and charged him to wear the one and keep the other as long as he should live... and this last local representative of the original tribe of Abenaqui Indians was buried in what was then the Rockingham burying-grounds, and now known as the old Catholic cemetery, on the terraces in the west part of the village of Bellows Falls. No stone was erected to mark the spot, and the old representative of the proud tribe of Abenaquis rest in a grave, the location of which cannot be pointed out” (Hayes 1907: 48-51). Figure 11 - Abenaki beadwork artist Rhonda Besaw. Today, there is a developing craft tradition among the Wabanaki and perhaps the most accomplished beadworker among them is Rhonda Besaw (fig. 11). Rhonda is a consummate artist who is producing some of the most intriguing beaded bags made by a Native artist today (fig. 12). “I have been doing beadwork for about fifteen years,” says Rhonda. “I was initially encouraged to try beadwork by a Mi’kmaq woman who showed me the classic stitches I still use to this day. Over the years, other Native beadworkers have shared tips and pointers, but the majority of what I have learned has been by trial and error. I believe my ability to do beadwork is a direct result of my genes and my connection to my beadworking ancestors. When I sit down to bead, I invite my grandmothers to join me; those who crossed over long ago and like them, many of the designs I use come from dreams and reflection.” Figure 12 - Some of Rhonda's exceptional purses. “I am of both Eastern and Western Abenaki descent,” says Rhonda. “My ancestors lived in southern Quebec, northern New Hampshire, and along the Connecticut River valley for hundreds of years. By doing beadwork in a similar style as my ancestors, I honor those that came before me and leave something for future generations. Through these tiny beads, the story of our survival can be shared and my relatives can recognize a piece of who they are. My hope is that my work will inspire one of them to learn more about their culture and take up a needle and thread to relate their own narrative of survival. By sharing the story of these tiny beads, it may be known that the indigenous people of New Hampshire are still here.” Figure 13 - Rhonda's Petroglyph bag Rhonda, depicted here in my portrait of her (fig. 14) created a beaded bag (fig. 13) to honor the site of the petroglyphs. She says “many of those ancient rock carvings show faces that are gender neutral. Some have rays around their heads. This gave me pause to think of how I might make a modern day petroglyph in beadwork.” Rhonda says she used dark blue cut beads to outline the rays so as “to give them an interesting and random sparkle and a roughness that you see on these rocks. The copper colored beads in the center of the stars and along the seed pods signify the spark of life. The blue wavy line along the border symbolizes the river. The dark blue silk ribbon edge binding also represents the river. The grey face denotes the male; the multicolored, dark blue face, the female. The grey beads have a radiance about them that reminds me of our granite rocks when the sun is shining down on them. In my beaded petroglyphs, the rays above the male’s head signify male power/energy; the light of the sun and fire. I have been taught that in the Abenaki culture, man is the keeper of the fire and the protector of life. The female is done with matte finished, dark blue/purple beads. This is also how some of the wet river rocks appear to me. In addition to being providers of life, women have a strong connection to water. From the top of the female petroglyph comes the curled-up fiddle head motif (a very old design). It signifies new life in the plant world. The white and copper colored beads along the fiddleheads are seeds; around the head of the female are blossoming flowers. Her mouth is an open circle; the circle of the life force in keeping with the giver of life theme. The white tubular beads are an expression of energy. The stars on the other side represent the realm of our ancestors; where they originated and where we will return when we pass on. The design on the bag symbolizes physical life on one side and spiritual life on the other.” Rhonda said she wanted people to know that the placement of every bead was a conscious choice and not a random act. “When creating a work of art, everything has a meaning and a place.” Figure 14 - My portrait of Rhonda with one of her beaded bags. You can see more of Rhonda's exceptional beadwork on her website: http://rhondabesaw.com/ References Cited Delabarre, EB 1928 Dighton Rock: A Study of the Written Rocks of New England. Walter Neale, NY Haviland, William A. & Powers, Marjory, W. 1994 “A New Look at Vermont's Oldest Art: Understanding the Bellows Falls Petroglyphs,” in Vermont History, #62(4) Fall issue. Hayes, Lyman Simpson 1907 History of the Town of Rockingham, Vermont including the villages of Bellows Falls, Saxtons River, Rockingham – Cambridgeport and Bartonsville. 1753-1907 with family genealogies. Published by the town of Bellows Falls. Schoolcraft, Henry R. 1851-1857 Information Respecting the History, Condition and Prospects of the Indian Tribes of the United States. 6 Volumes. Lippincott, Grambo, Philadelphia.

I am a Tribal Councilman and citizen of the Elnu Abenaki Tribe of Southern Vermont which recently was granted State Recognition after years of battling with

Sweat polaire Abenaki po bleu marine/vert - Element : jusqu'à -56% de réduction sur BazarChic.

Under the ownership of the Porta family since 1968, Migis Lodge still welcomes guests, including many families who return each summer.

This unique Native American necklace features an engraved wood pendant set in a metal bezel. inspired by the Abenaki. The 30mm pendant hangs from a black waxed cord, metal lobster clasp and cord ends. feather and arrow metal charms cord measures 20 inches. extension chain measures an extra 2 inch’s. The necklace is perfect for adding a touch of bohemian style to any outfit, and is made with quality materials sourced from the United States. Whether you're dressing up for a special occasion or just adding some flair to your outdoor lifestyle,this pendant necklace is sure to be a standout piece in your collection….sustainable and eco friendly.. Great for layering.. Note; wood grain and tint may differ.

"Das Wort Monadnock leitet sich von einem Abenaki-Wort ab, das frei übersetzt ""Berg, der allein steht"" bedeutet." Der Mount Monadnock in New Hampshire ist einer der am meisten bestiegenen Berge der Welt. Mit über 3.000 Füßen ist es ein mäßig anspruchsvoller Aufstieg mit weiten Ausblicken vom Gipfel. Kultige amerikanische Schriftsteller wie Ralph Waldo Emerson und Henry David Thoreau schrieben über Monadnock und haben Aussichtspunkte auf dem Berg nach ihnen benannt. Dieser Hut mit seinem schönen geometrischen Muster würde Sie auf einer Bergwanderung oder überall, wo Sie sich in kühlerem Wetter befinden, warm halten. Ich halte es für ein gutes Projekt für Anfänger des mehrfädigen Strickens, da die Farbabschnitte relativ kurz sind und Sie nicht viele Unregelmäßigkeiten fangen müssen. Ich habe zwei Diagramme beigefügt, eines mit der helleren Farbdominanz und eine mit der dunkleren Farbdominante. Ich denke, das erleichtert das Ausarbeiten des gewünschten Farbschemas. Ich verwende Kammgarn auf Nadeln der Stärke 7 mit einer Nadelstärke von 5 M und 6 Reihen pro Inch. Es wird ungefähr 100 m der Farbe A und 100 m der Farbe B verwendet. Wie geschrieben, produziert es einen großen Hut für Erwachsene, der einem 22-Zoll-Kopf passt. Die Größe kann angepasst werden, indem unterschiedliche Garn- und Nadelstärken verwendet werden und/oder Musterwiederholungen in Vielfachen von 8 addiert oder subtrahiert werden. Ich bin immer für Unterstützung bei der Anleitung oder beim Stricken verfügbar, bitte einfach anfragen! Dieses Muster ist urheberrechtlich geschützt. Herzlichen Dank!

The Arrow over the Door By Joseph Bruchac A story is viewed from two points of view. Samuel is a Quaker and Stands Straight an Abenaki Indian. Book Study Includes: Fill in the Blanks, Vocabulary, and 2 research projects.