Koasek Application Exposed (with my commentary)

If you’re like me, you may have not heard of the Koasek of the Koas. Personally, until 2008, I had no clue who they were. Regardless, a link to their application is below with my analysis.

Koasek Application

Comments below:

853 (c)(1) A majority of the applicant’s members currently reside in a specific geographical location within Vermont.

According to the Koasek’s tribal rolls, the majority of the members reside in Vermont.

Vermont “indians” with a chief that resides in NH (Nancy Millette-Doucet). Where have I seen this before? Oh right, Ralph Swett of the Clan of the Hawk, who lives in Florida during the colder months.

Edit: Mr.Swett informed me that he’s back in Vermont right now. Duly noted.

853 (c)(2) A substantial number of the applicant’s members are related to each other by kinship and trace their ancestry to a kinship group through genealogy or other methods. Genealogical documents shall be limited to those that show descendency from identifiedVermont or regional Native people.

Other than some members having the same last name, I did not see where kinship was established. I would suggest a sample of a family tree tracing a name to an ancestor. That would give a clear understanding to those who do not know what names are Abenaki names. (Or use a member who traces themselves to John Battist or Indian Joe for reference)

Even the scholars (including David Lacy!) are unsure about this group. Uh-oh! Strike one?

853 (c)(3) The applicant has a connection with Native American Indian tribes and bands that have historically inhabited Vermont.

There is substantial evidence of interaction between Koasek and the others Bands petitioning for state recognition. I have no doubt that historically natives have lived in that area of Vermont. (I would suggest the date that White Pine Association was established for timeline sake)

See the underlined part. Here on this application, we have scholars openly admitting that they don’t know the timeline of these people. They want the date that the WPA website was established for a timeline.

853 (c)(4) The applicant has historically maintained an organizational structure that exerts influence and authority over its members that is supported by documentation of the structure, membership criteria, the names and residential addresses of its members, and the methods by which the applicant conducts its affairs.

The band has included its constitution (which should show the date that it was accepted by members). It also includes the membership criteria. (I’m still uncomfortable with the use of DNA but that’s just a personal opinion.)

I can certainly understand why the use of DNA would make the scholars uncomfortable.  Unlike an indian tribe or family history, you cannot fake your DNA. It simply does not lie. You should embrace who you are, rather than hiding from it by creating a false identity.

853 (c)(5) The applicant has an enduring community presence within the boundaries of Vermont that is documented by archaeology, ethnography, physical anthropology, history, folklore, or any other applicable scholarly research and data.

The Connecticut River valley has been home to Natives peoples for over 11,000 years inhabiting areas near what is now modern day Newbury, VT, and south to the White River valley. There is archaeological evidence of Native villages throughout this area.

Ok. And? Please tell us which native people you’re referring to. Making such a broad statement leaves too much room for false interpretations.

I scanned through the rest of the information, which is used to create a historical basis for these people. It was similar to the information presented in other applications. Standard scholarly stuff.

However, this line stood out because it ties in with a line at the beginning of the application:

There is recorded evidence that Newbury resident and Native John Battist later moved from the Newbury area to the upper Coos, Indicating that the Native peoples of Vermont settled in many different areas therefore creating kinship between tribes

The line I’m talking about is here:

Other than some members having the same last name, I did not see where kinship was established. I would suggest a sample of a family tree tracing a name to an ancestor. That would give a clear understanding to those who do not know what names are Abenaki names. (Or use a member who traces themselves to John Battist or Indian Joe for reference)

The line above the last does not make sense anymore. How can the “native peoples” of this area create a kinship when there’s a lack of any evidence (sample of a family tree) to trace a name to an ancestor? I’m not sure if I’ve got it right but basically, there’s a contradiction here between what the scholars claim and what the history claims.

Which is which? Do they or do they not have a kinship with John Battist?

853 (c)(6)(A) The applicant is organized in part: to preserve, document, and promote its Native American Indian culture and history, and this purpose is reflected in its bylaws.

The Koasek have formed a non-profit organization called the White Pine Association, which is dedicated to the preservation of the history, culture, and language of the Abenaki people.

The organization in point has a website here:

http://www.whitepineassociation.org/

Granted, having a constitution and a website does not make a group a tribe. More to come on this website.

853 (c)(6)(B) The applicant is organized in part: to address the social, economic, political or cultural needs of the members with ongoing educational programs and activities.

The social and cultural programming of the Koasek primarily centers on Nawhila and it’s auxiliary organization, the White Pines Association. Nawhila is a Native American cultural weekend and powwow.

As with the Missisquoi, Clan of the Hawk and Nulhegan groups, a pow-wow/cultural weekend is standard operating procedure. Granted, pow-wows can be fun and educational. They can also be used to reinforce false identities.

853 (c)(7) The applicant can document traditions, customs, oral stories, and histories that signify the applicant’s Native American heritage and connection to their historical homeland.

In the application they have provided the traditions they follow, they also listed customs they still practice today, using white suckers for fertilizer. The Koasek oral stories focus around the 17th and 18th centuries in the viable Indian community.

Another mistake in this application: Where is this information? Is there some other application that they have filled out? It just seems like sloppy editing to refer to an application in the 3rd person sense. Again, too vague for my liking.

853 (c)(8) The applicant has not been recognized as a tribe in any other state, province, or nation.

The Koasek have not been recognized by any state or federal governments.

And I doubt they would be in any other state. But then again, this is just my opinion.

853 (c)(9)(A) Submission of letters, statements, and documents from: municipal, state, or federal authorities that document the applicant’s history of tribe-related business and activities.

The Koasek have many supporting letters from state and federal officials: Dave Skinas, USDA; Catherine Brooks, VT Cultural Heritage Coordinator; VT Senator Hinda Miller; Suzy Chaffee, US Native American Olympic Team Foundation; and Governor-Elect Peter Shumlin.

Yes, the same Dave Skinas who erroneously used his position as an USDA employee to “endorse” these groups of the Abenaki Alliance.

I do want to make a point that these letters are useless in the long run. Where are the letters from other, legitimate indian tribes offering support? I would think that nothing would be more powerful than to be recognized by a group of peers with a similar background, especially those that already have federal and/or state recognition.

853 (c)(9)(B) Submission of letters, statements, and documents from: tribes in and outside Vermont that attest to the Native American Indian heritage of the applicant.

The Koasek have many supporting letters from other tribes such as the Elnu Abenaki Tribe, the Nulhegan Abenaki Tribe, and the Vermont Indigenous Alliance.

Except that these groups are incorporations, not tribes and they are not from outside Vermont. I’m sorry, but this part just does not count.

There are copies of endorsement letters enclosed. I believe there is more information out there and I will add it when it becomes available. If you’d like to comment, do it through email. Comments on this blog itself are disabled.

As for this application itself? Only one word comes to mind: Incomplete.

Interesting Tidbits from “Against The Darkness”

I recently acquired information from Fred M. Wiseman’s document, “Against The Darkness.” As with any other Fred M. Wiseman PH.D(!) document, one must certainly put on their bull-shit filter (which he actually mentions!) and gas mask in order to wade through this murky swamp.

Page 16 with the “BS Filter” remark. Just thought it was interesting that Fred knows what a BS Filter is. I’ve used mine on more than one occasion when reading his documents.

But, Page 14 is even more interesting because in this document, Fred seems to be attacking/making fun of the very same groups that he’s trying to get the state of Vermont to recognize. It’s a covert attack that probably means little today (they likely forgave him) but shows that he can be two-faced at times.

1. This is somewhat true as before 2008, I personally had never heard of any other group/tribe/whatever of indians within the state of Vermont. I’m not sure about the “drunken frenchmen” part as I’ve never heard that term used. I have personally heard the term “injun” used more.

2. These “other organized groups” must refer to people like the El-Nu, Koasek and Nulhegan. They seem to fit Fred’s own criteria (recently emerged, little or no political clout (hence the need for an alliance) and generally unknown to most non-natives in Vermont).

3. “Professional Abenakis” can mean anything. Generally, people who make their living from crafts, storytelling and so forth.

4. “Assimilated Abenakis” are generally Abenakis that recognize their culture but wish to be known as Vermonters or Americans. With all of the current political crap, I can’t blame people for wanting nothing to do with their heritage.

5. “Abenaki Deniers”. I know a few of these, people who acknowledge that they have Abenaki blood but are crude and racist in nature.

6. “Wannabes” can apply to the three groups mentioned above (El-Nu, Koasek and Nulhegan) because even though they claim a great deal of native spiritual knowledge, they live in an age where anyone can look up stuff on the internet, come up with a group structure and apply for incorporation. The Clan of the Hawk also fits this mode, though they are somewhat honest about their actual mission (to a degree). Another group that could fit here is Mazipskwik.

The timeline of this film falls before the formation of the “Abenaki Alliance.” I personally have no idea why Fred decided that it was important to prop up these groups. One theory is that he had a falling out with April Merrill and the St.Francis band, which possibly lead him to find another group(s) that he could exploit. He found three and that explains the current “Abenaki Alliance.”

Don’t get me wrong. I’m sure that on the surface, Fred M. Wiseman is a nice guy. I just think that he’s spent too much time at the tribal headquarters and not enough time in an actual classroom. Someone with a PH.D should not be using Wikipedia as a resource. That just sets off alarm bells.

I could read the rest of this document but I know exactly what to expect out of Mr.Wiseman.

Donald Stevens defends Nulhegan, Newport Daily Express

It’s becoming more apparent that the voices both for and against the recognition of the Alliance tribes are becoming louder with each passing day.

Here’s a link to the latest volley fired in this “war” by one Donald Warren Stevens, Chief of Nulhegan:

“In Defense of Nulhegan” Newport Daily Express January 20, 2011

Text is below (with commentary after)

Thursday, 20 January 2011

Dear Editor,

I am writing in response to the letter submitted by Lorene Liberty-Curtis from the Clan of the Hawk. She stated in her article that Vermont should follow the Federal Standards to gain recognition. Vermont does not want any Federally recognized tribes in the State because of potential Casino’s. Why would they impose criteria that would circumvent the State’s authority over the tribes? Vermont would rather give recognition in a manner they can control and allow us to sell our arts and crafts. No more and no less.

This can’t possibly be true. I can’t speak for the state but as a Vermont taxpayer,  I surely don’t want opportunists like Mr.Stevens, Luke Willard and Nancy Millette-Doucet to have access to state and federal money for their schemes.   One of the main talking points of the Alliance has been “we’re doing this for the children” and “we just want to sell our crafts”. These are convenient talking points that do an excellent job of hiding their true motives.

Here is the truth as Lorene Liberty-Curtis puts it. The Nulhegan band has submitted its paperwork and its genealogy data to the scholars who have validated our petition, two of which work for the federal government. Nowhere in the Nulhegan’s application for recognition or supporting documentation is the name or image of Rosa Bangs referenced. Get your facts straight before blatantly lying to the public.

Nulhegan submitted paperwork to a biased group of scholars who were going to approve it anyway. Even a blind man can see that these people were going to get slam-dunk recognition with people like Fred M. Wiseman in their corner. If they had submitted paperwork to a group of non-biased, non-associated scholars, they would have been laughed out of the room (and they know it!).

Where is the Clan of the Hawk’s petition? They have every opportunity to prove themselves through the same process as does every other native group in Vermont. The truth is that the Clan of the Hawk tried to be included in our bill for direct recognition last year as an Abenaki tribe. What Lorene fails to tell you is that their representative stood up in front of the Senate committee and stated that he was not Abenaki and that the Clan of the Hawk accepts everyone, native or not. They admitted freely that they are a social club and not a native american tribe under the Statute.

The Nulhegan, Elnu and Koasek groups are much like the Clan of the Hawk: None of them are tribes. They are incorporations, groups and whatnot.

So who is the one here playing indian? Not us, we have proven ourselves and have been validated by independent scholars.

The naivety of Donald Warren Stevens speaks volumes. Fred M. Wiseman is not an “independent” scholar. Dave Skinas is not an “independent” scholar. I’m unsure about David Lacy and Eloise Biel but again, Mr.Stevens is defecating from the mouth by claiming such a fallacy.

Do not try to suppress our people because you do not believe you are Abenaki. The Clan of the Hawk started up a unity council to work with other natives in Vermont and sent us an invitation to join. If this is their way of gaining unity by speaking out of both sides of their mouth. No wonder they do not have many unity members.

Alas, it was Donald Warren Stevens himself who called for unity back in 2008 as chairman of the Vermont Commission on Native American Affairs. Donald’s carelessly worded email lead to libel against commissioners Tim DeLaBruere and Judy Dow via Luke Andrew Willard (“Mrs.Timmy and Mr. Judy”). This makes Donald Warren Stevens a hypocrite who has done his fair share of talking out of both sides of his mouth.

I have no choice but to defend our people when letters of this nature are written about our tribe. I would much rather work for the good of all Abenaki people so we can move our people forward.

Donald Warren Stevens is only interested in advancing the agenda of the Alliance. He has shown disregard towards Odanak people living in the state of Vermont and the Alliance has not reached out to other important family bands  of which I need not mention as they can speak for themselves on this matter. Again, another outright lie.

If Lorene and the Clan of the Hawk enjoy doing native things and being close to the earth, you have every right to worship the way you want. However, if you are going to follow the native ways, then remember the teachings of our elders and to respect one another.

Again, it is Donald Warren Stevens who does not understand the meaning of the word “respect” and has no right to lecture people like Ms.Curtis on such a thing.

If you want unity, you should treat others as you would like to be treated. My role as Chief is to be there for the Abenaki people and to provide guidance to our children. If you have members who are truly Abenaki and are artists, have them come see me after recognition so they may benefit from our hard work and can be protected under the law.
Waolowzi (Be Very Well),
Don Stevens, Chief
Nulhegan Band Coosuk Abenaki Tribe – Lake Memphremagog

It has become clear that this Alliance is a band of arrogant hypocrites that somehow think that they have a god-given right to lecture other people on ethics. They have not shown an ounce of respect towards anyone not in their little Alliance.  Mr.Stevens is not a chief, but rather a larger-than-life cartoon character, complete with indian clothes and a “Chief Wahoo” complex.