This commentary is by Jeanne Morningstar Kent, author of “The Visual Language of Wabanaki Art” and “Gourds: Seeds of Inspiration.” She is a member of the Nulhegan Band of Abenaki and a Native artist. Her blog is here.
Regarding the University of Vermont event April 29 (“Odanak Abenaki question the legitimacy of Vermont’s recognized Abenaki tribes):
The first half of the UVM program was well organized and very informative. It certainly met the intention of an educational program.
However, the second half was more of a trial for the Vermont Bands. Without any opportunity to share information or respond, it was little more than an attack. It did not meet the requirements of an educational program.
Many writers generalize using words like “No,” ”None, “Most” or “All.” Stating that “Odanak First Nation was unknown to our students, most of our colleagues, and nearly all Vermonters” may apply to young students, but for professors to not know is negligence on their part. Abenaki (above and below the border) have a long and very public history, as proven by the slides presented.
Speakers in both segments noted how many of their dual citizens lived in the area and ran businesses. Many newspapers have run features on visiting artists and universities have hosted presentations. UVM is not the first. An earlier commentary suggested that Vermont Bands “are prevalent in our newspapers and airwaves.” These professors seem to have overlooked the many slides in the UVM presentation showing how visible Canadian Abenaki have been in Vermont over decades.
The article cites the work of Darryl Leroux, “who finds no discernible Abenaki ancestry among the great majority of Vermonters who claim it.” If people will take the time to read my own paper on “The Not So Invisible Border,” you will see the many contradictions and flaws in his work as well as laws governing Natives in both Canada and the USA. The Nooksack Tribe of Canada is currently demanding an apology for his accusations and for demeaning their tribe.
“Listening and learning was … the main goal of this event,” and was supported by Vermont Bands until it became an attack. It is hoped that the “gaslighting” that was happening was listened to carefully. Even as members made fun of Vermonters for “hiding in plain sight,” Mr. Watso spoke emotionally of how his parents and grandparents did not speak the language and refused to allow him and other children to learn it because they “wanted to protect” them.
So why is it so difficult to believe that those who chose to remain behind also felt a need to protect their children?
Mr. Watso gave the impression that he had the right to represent Odanak. Moments later, he spoke of how others at Odanak refer to him and Mali as “troublemakers” and that “they are not allowed to speak about the four Bands or cultural appropriation.” Even the chiefs at the Wabanaki Consortium shut them down and ended the meeting because of their rudeness.
When it is stated that “none” of our citizens have heritage, it is truly a false statement, as genealogies were part of the recognition process. They were reviewed and returned to avoid identity theft. Referring to the Missisquoi denial of Federal Recognition, which stated that “8 members showed connections to the Obamsawin family at Odanak,” does not indicate that all the others had no heritage; it simply indicates that the federal government recognized that there was a relationship.
The main issue was a missing 75-year period that included a government program to commit genocide upon any and all Natives in the area. While some make fun of this or deny the Abenaki were targeted, it is a documented portion of our history.
Comments have been made about “stealing their traditions, language and culture” yet there has been a historical exchange of information and skills. Some have made fun of Vermont Band citizens’ regalia even as Odanak citizens dance in Plains-style regalia. Government census shows no Odanak citizens with Abenaki as their first language. They are learning from French-speaking teachers. They do not listen to the Elders who do not approve of their activity, have openly insulted their chief (in print) and dismissed the value of their Spiritual/Cultural/pipe carrier. Seems that before claiming something is stolen, they should prove it is practiced.
The population of Abenaki in New England was once estimated at 90,000 and yet it has come down to having to be related to only those families who took shelter at Fort Odanak. They were recorded because they were under the care and protection of the government. They lived, accepted stipends and housing as well as other benefits from Canada and are now (after all these years) seeking to acquire the same in the USA. It will be their second attempt. Their first attempt was denied.
Reducing recognition to a singular issue of genealogy is oversimplification. It is far more complicated than this and most people who are taking sides have not spoken to both sides nor have they taken the time to fully understand all the nuances of what is involved.
The Abenaki have a long history of squabbles within the tribe, with new bands forming then disbanding, often attacking one another then later rebonding back together. Tradition holds that if some did not like the leadership, Abenaki would pick up and move, forming a new village. The Abenaki do not and likely never will operate according to colonial standards required of federally recognized tribes.
