VCNAA Meeting Minutes 4/7/11 (with my commentary)

Commentary is as follows:

Once again, the public hearing for the St.Francis/Sokoki band involved more fudging of the numbers. Funny how April asks if it would be best to withdraw the application and for some reason, has not done so. Trust me, they do not have the 51% they claim. For the last time, the application is outdated and should be rescinded.

3. You can clearly see where they attempted to change things around by including Chittenden County. Just another attempt to keep the people on the rolls and/or to make them seem more current so the application can stand. Clever.  And not surprisingly, they all voted yes. Typical.

3b. “New Information”.  Funny how Skinas and Lacy allegedly broke their own rules and now the commission claims they haven’t. It’s even more disgusting that Skinas will remain on the scholar panel.

If he hadn’t bribed them with sweetgrass, who knows?

This commission lost credibility right at the beginning. They are continuing their downward slide into the ridiculous.

VCNAA Meeting Minutes 3/15/11 (with my commentary)

Apologies for the late post as life has been incredibly hectic as of late. Below is the attached pdf file with my comments.

VCNAA_Minutes_of_March_15_2011

Update on current recognition legislation.

Luke brief those present on his understanding of the current bills. The Nulhegan and Elnu bills passed the House and are now with the Senate Committee on Economic Development, Housing & General Affairs. The Commission’s recommendation of the Koasek Band of the Koas was passed to the House and Senate. No action has been taken at this time.

Leave it up to the State of Vermont to IGNORE the evidence against both groups and approve their applications anyway. The people shall speak at the polls when the time comes. After all, the State of Vermont just can’t resist the idea of money flowing into the coffers from recognition of these voodoo groups.

Update on Public Records Redaction Process. The redaction of genealogical data and specific archeological locations
from all current recognition related documents has been completed under the supervision of Division for Historic Preservation legal counsel.

You can thank the DHP, especially Giovanna Peebles, for helping these groups to conceal their identities even further. Unfortunately for these fools, one can go onto a website such as ancestry.com and look up this information. Or, they can pour through documents that have been posted on blogs. It’s too late to redact information that is already out in the public spectrum!

2:00PM – PUBLIC HEARING re: Missisquoi St. Francis/Sokoki Application

Luke welcomed all present, provided a reminder that there was no quorum, announced the purpose of the hearing, and welcomed testimony from anyone present. Missisquoi Chief, April Merrill, was recognized. Chief Merrill thanked the Commission for its work and the opportunity to speak on behalf of Missisquoi. She spoke briefly about the significance of recognition and the history of Missisquoi’s struggle for it.

Luke referenced Criterion 1 of Act 107 and asked April if he understood correctly that Missisquoi’s ‘specific geographic location within Vermont’ is roughly Franklin and Grand Isle counties which April confirmed.

Luke asked Professor Peter Thomas, who reviewed Missisquoi’s application as an expert panelist to brief the Commission on his review which he did. Referencing Criterion 1 again, Luke asked Professor Thomas what method he used to verify that a majority of Missisquoi’s members reside in a specific geographic location within Vermont. Professor Thomas referenced the application’s response to the criterion. Luke asked Professor Thomas if he considered the historic chief, Louis Gill (whose parents were white captives), to be Abenaki. This created much discussion.

Jim McCahey, a member of Missisquoi, was recognized and gave testimony in favor of recognition of the tribe. John Churchill, a member of Missisquoi, was recognized and gave testimony in favor of recognition of the tribe.

David Vanslette, a member of Missisquoi, who recused himself from all Commission action in regards to Missisquoi, provided a brief testimony regarding Missisquoi.

Just typical fluff. No mention of the duplicate/triplicate names, dead people or non-members on the tribal rolls that were submitted as part of Missisquoi’s application. No mention of the people who protested such a thing. Nothing. Just typical baseline fluff.

Native people in Vermont should know by now that the VCNAA cannot be trusted to be fair, transparent and respectful of others. It exists solely for the purpose of recognizing the Alliance frauds. Despite the fact that she’s under investigation, April Merrill couldn’t resist a chance to cheerlead for her cause.

That’s the VCNAA in a nutshell.

By the way, they’re meeting in Swanton tomorrow at 12pm at the Village Complex. This meeting was on their website at least 2 months ago but they waited until very recently to announce it.

Were they trying to discourage the opposition from attending, knowing that most people would be working and/or unable to attend?

VCNAA Meeting Minutes 2/15/11 (with added commentary)

It’s that time of the month where I critique yet another set of minutes from the biased, fraudulent VCNAA. Original minutes are in the link below with commentary below that as well:

vcnaa_minutes_021511

Commentary starts here:

2. Update on current recognition legislation

Luke gave a briefing on the status of the bills regarding the State Recognition of the Elnu and Nulhegan tribes. The two House bills have passed and crossedover to the Senate.

This was done by a voice vote after the House claimed that they had poured over all of the documentation. I don’t believe it. Neither application should have passed.

Peter Thomas was recognized by the chair. He asked if scholars from the Review Panel would be testifying in regards to pending applications (ie Missisquoi). Luke explained that the legislative committees had taken testimony from Review Panel scholars during the Elnu and Nulhegan committee hearings. Presumably, the committee will do the same with future recommendations.

I assume that both David Lacy and Dave Skinas will not be able to give any more testimony, which makes sense considering what they did.

3. Public records redaction process

After requesting clarity on the process of redacting information that is exempt from the public record (ie Archeological site locations, Genealogy) from recognition applications and reports from the Commission and Scholar Review Panels, legal counsel from the Division for Historic Preservation is helping to develop a process.

When was genealogy made exempt from the public record? These people just do not want anyone pouring over their genealogy because it does not line up with what they are trying to do!

Luke has made it clear to legislators and Historic Preservation that the Commission does not have the resources to perform legal redactions. Luke suggested that the Commission consider adopting a policy that instructs applicants that this information can’t come to us.

He could ask his pal, Mr.Illuzzi, to pull a few strings. Illuzzi’s already at it, helping these people to obscure the truth about themselves.

Dawn mentioned that it would be difficult for us to establish the kinship criteria in our reports without the genealogical references. Luke noted that the Scholar Panels would still be able to access the information and we can reference their responses in our reports.

Fred moved to make it policy from this point on that applications may not include genealogical information that identifies specific living individuals or archaeological site locations. This information may be included in the Expert Review Panel packets.

Only these “review experts” will have access to this information. And, if they are connected to the members of this commission? You can bet your bottom dollar that the public will not hear or see this information.

Nathan suggested that we use the word “must”, rather than “may” in the last sentence. Fred amended his motion to replace “may” with “must”. Takara seconded Fred’s motion. Luke stated the motion with the exact wording, “Applications may not include genealogical information that identifies specific living
individuals or archaeological site locations. This information must be included in a separate packet that only goes to the expert review panelists.” All agreed.

This whole process is comical. Only in the state of Vermont, can you invent a tribe, join a commission and make your own rules. What about transparency in government? Are these people really afraid that others are going to harm them if their genealogical information is out there?

4. Review draft Commission Report re: Koasek of the Koas

Dawn began by noting that the addendum satisfied any concerns from the initial review but voiced a concern about some names and addresses that were not included in the application. Luke mentioned that the Commission has already voted unanimously to recommend recognition of Koasek to the General Assembly. He noted that Nathan had originally brought up the fact thatthere were Koasek members whose names and street addresses were left out for privacy purposes. Luke confirmed it as 17 members and that their Band ID numbers and town/state of residence were listed in the roster to document their existence. This is detailed in the Commission’s draft report to the legislature. Luke asked how we interpret Criterion 4.

Despite the fact that some of the scholars expressed doubt as to the legitimacy of this incorporation (mainly Lacy & Skinas), they approved the application.

This is totally not a surprise at all. Anyone who thought that these people were going to do the right thing, obviously had no clue about their true purpose on this commission.

He mentioned that, fundamentally, the criterion is to establish the existence of the applicant’s “organizational structure” and how the fact that a tribe keeps a detailed census of its members
supports that. He said that although some names were left out for privacy purposes, the Commission was still able to confirm that the applicant maintains a census of its members. Fred mentioned that the criterion did not specify that ‘all’ names and addresses be included. Discussion continued around the purpose and intent of the names and addresses. Nathan voiced
that his concern is that we will set a precedent. Luke mentioned again that we must look at the criteria. We use the names and addresses for two purposes: To establish that a majority of the
applicant’s members currently reside in a specific geographic location within Vermont; and to support that the applicant maintains an organizational structure that exerts influence and
authority over its members. We’ve seen this.

It seems to me like Nathan was right to ask questions. It’s too bad that Luke and Fred aren’t interested in listening. Nope, can’t have Nathan rocking the apple cart.

Chief Nancy Millette-Doucet was recognized. She explained that this particular family would not permit the publishing of their personally identifiable information for reasons of privacy. She
said that Koasek is a tribe, not a dictatorship, and she cannot force them to be public or expelthem from the tribe for exercising their own right to privacy.

It’s not a tribe, it’s an incorporation. The “Queen Bee” makes yet another appearance. The funny thing is, no one has said just who this “family” is.

Nathan said that the law needs to be changed.Luke said that there is definitely a gray area in the law, however, we already voted to unanimously to recommend Koasek for recognition. No one brought this up at the public hearing or any of the other meetings we have had since Koasek’s application was submitted on November 16th of last year. We need to provide a report to the legislature and that is the item at hand. It can be amended to say anything we want but we need to provide the legislature with a report.

Just because no one brought it up, doesn’t mean that there wasn’t opposition to it. Also, who writes these minutes?

Nathan moved to not approve the draft report. No one seconded.

See what I mean? They were going to approve it regardless of what Nathan and others said. This is why this commission should be disbanded.

Fred noted that he is fine with the report because we noted in it that the 17 names were redacted for privacy purposes. We are up front about it in the report and we explain our decision.
Nathan brought up how Chief Roger Longtoe asked about the names and addresses in Newport and we told him that they have to be included. Everyone should have to do the same thing.
Luke said that Koasek did provide names and addresses and that he told Chief Nancy the same thing that he told Chief Roger. Luke said we may be forgetting that Eloise Beil, Bill Haviland,
and David Skinas all provided detailed reports of approval, that include the fourth criterion.

Everyone should do the same thing, unless their name is Nancy Millette-Doucet. See what I mean? I figure, if you’re going to hold one of these groups to a standard, you might as well hold all of them to the same standard.

Nathan brought up that he hadn’t received the tribal rolls until recently. Luke brought up that it is up to Historic Preservation to provide you with handouts if you are absent from a meeting.

Actually, Luke should have copies of these handouts on him at all times. He is the Chair after all.

Takara said that we each have the personal responsibility to request the handout if we don’t have it. All handouts are recorded in the agendas and minutes. Fred said that we drafted this report based upon what we were given. We’ve done our job. Takara said we need to get back to the report and moved to approve the draft report and forward to the legislative committees. Fred seconded. Motion passed by unanimous vote.

After they finish brow-beating Nathan, they decide that it’s more important to get a crock report to the Legislature instead of fleshing out all of the details.

What’s the hurry? You’ll find out below.

5. Missisquoi Application Review

The Commission looked at reports from the Scholar Review Panel (Peter Thomas, Kevin Dann,and Bill Haviland). All were positive. Nathan mentioned that he did not have a copy of the
Missisquoi application because he was absent from the January 19th meeting when they were passed out. Melody has excused herself from the Missiquoi review because she is a former
member and because she is mentioned in the application, so she offered her copy to Nathan.

Dawn had positive remarks about the Missisquoi application but has an issue with the names and addresses because there are people listed who are not members of the tribe anymore. Dave
mentioned that the tribe has procedures that members must file to be removed from the tribe’s rolls. Luke noted that he understands that but having Don Stevens, who is Chief of the Nulhegan Tribe listed, is a conflict. It is common knowledge that Chief Don is no longer a member of Missisquoi. These names conflict with other applications that have already been checked for accuracy. It looks like an older list that just needs some updating. No harm done. We can work with Chief April when she returns from vacation to amend the list. We must do this so that wecan accurately determine the percentage for the first criterion.

Do the Feds know about April’s little vacation? Also, if your family tree is held at the Missisquoi Building on Grand Ave. in Swanton, you may be on the list for Missisquoi. Unless you specifically request to have your records removed, they WILL use it to try and get recognition.

Also, it’s true that Donald Stevens should no longer be on the Missisquoi list. I’ve heard rumblings about how these people “jump” from one incorporation to another in order to try and get recognition.

Nathan said we should look over all information first to make sure it is correct before it is sent to the scholars. Luke said that we can’t do that. The scholars examine information that we’re not even allowed to see. Addenda are forwarded to scholars. Dave said it’s up to the applicants to provide correct information. We can ask for clarity and additional information and send it along to the scholars but our job is to facilitate, review, decide, and report. More discussion followed.

I’m not sure if Nathan is truly ignorant of the processes but I will concede that they seem to be giving him hell just for asking uncomfortable (but very legit) questions.

6. Status of Active Scholar’s List

David Lacy and David Skinas were both given ethics violations by the USDA for using Forest Service and USDA letterhead on their reviews. Luke found this interesting since Mr. Lacy was given permission to conduct his review during work hours and Mr. Skinas has worked with Native American tribes for a long time. He found it even more interesting that chain of
communication in regards to these “violations” originated from the Bureau of Indian Affairs.

Identical reviews (minus the letterhead) were provided for our files so that the record would reflect that the federal government does not share the views of their employees. The Commission was less than impressed and even less surprised.

Luke Willard, if you’re reading this blog, then you of all the people should know by now that both Dave Skinas and David Lacy illegally used those letterheads for their respective federal employers in their letters of recommendation. Federal law has established that by writing such letters, it gives the false impression that the agencies on those letterheads ENDORSE these groups, which they obviously do not.

If the part about letters minus the letterheads is correct, then why didn’t the commission submit those letters instead of the letters WITH the letterheads? Something isn’t adding up here and I think that by using the letters with those official-looking letterheads, that the Commission was trying to build “legitimacy”.

Peter Thomas added that BIA should have no interest in State Recognition review panels. Nathan asked if we would be issuing a response. Luke mentioned that our process and the individuals themselves have been harmed by this. Even on personal time, Lacy can’t participate anymore. Nathan asked if they are allowed to volunteer at the local food shelf or anywhere else. Takara said that this is a free country and it was even on their own time. Luke said we didn’t ask the USDA or the Forest Service for anything. Our interest is in the scholar’s experience and education and not their title. Nathan suggested we give the two agencies some extra paper for their time. Luke added that hostility from the feds is nothing new.

Actually, when you misuse Federal letterheads, it becomes the business of the Federal government.

The VCNAA willingly used these recommendation letters with the hopes that they would “legitimize” this whole process.

You know, I just find it funny that these people are just now claiming that the departure of Skinas and Lacy is “harming” them and this process.

Let’s see, they sit on a biased and compromised VCNAA in which each member is intimately connected. They voted to pass on bills to support recognition of their friends. They worked with scholars that have known them for years and would obviously approve their recognition.

They have it easy here. There’s no hard questions being asked. Their genealogy is not being addressed by the State of Vermont. They are practically cruising through without many speed bumps. Well, not anymore.

Who’s really being harmed by this process? Hint: It’s not the Vermont Commission on Native American Affairs!

It’s the Odanak people who reside in Vermont who are being harmed. It’s the people who aren’t part of this Alliance that are being harmed.

People who find this VCNAA to be a complete and utter joke! Right now, the VCNAA has the credibility of tyrants like Gadhafi, Ben Ali and Mubarak!

To the Vermont Commission on Native American Affairs: STOP PLAYING VICTIM HERE!

You are making victims out of people, not the other way around!

Nulhegan Application Exposed (with my commentary)

Much like the Elnu application that was posted earlier, I have the Nulhegan application. To view it in its’ entirety without comments, go to the link below:

Draft Nulhegan Review

See below for my commentary on this application.

Disclaimer: I am not a genealogist, nor will I ever be a genealogist. I am attempting to interpret and piece together the information in this application. Feel free to contact me for any inaccuracies.

Thank you.

Comments start below:

The Nulhegan Band of the Coosuk-Abenaki Nation is a medium-sized tribe located in the Northeast Kingdom and headquartered at the Abenaki Nation of Nulhegan Headquarters in Brownington, VT. The Nulhegan Band presented a sufficient and compelling argument that directly responds to each of the nine criteria in S.222. Nulhegan’s lengthy narrative spans three centuries historical evidence and data that documents an enduring community of interrelated Native-practice families centered in and around Orleans County. A great deal of work has gone into this well-sourced narrative and supporting documents.

Three centuries, you say? Hmm. The documents I have tell the truth about the Nulhegan incorporation:

The Nulhegan incorporation was formed on August 25, 2004. The registered office/agent was Nancy Cote-Rolls (now deceased) with both Luke Andrew Willard and Dawn Macie as officers. Nulhegan is listed as a “Native American Tribal Entity”  on the second page of this form. Several people are listed as members (Gail Girard, Alain Berube and Chad Abbott).

If you look at the images below, you will find a summary at the end that ties together the going-ons of this incorporation. The reader must understand where these people came from and what they are claiming in order to make sense of these facts.

Read the images and make your own conclusions. There is more information available at the following link:

http://www.sec.state.vt.us/corps/corpindex.htm

Look up Luke Willard, Dawn Macie or any other officers of Nulhegan for results

Nancy Cote-Rolls, Luke Andrew Willard and Dawn Macie were all part of the Ralph Swett “Clan of the Hawk” incorporation and Luke Andrew Willard was a prior member (and the financial officer) for the North American People Of The Dawn group.

They don’t shy away from admitting that they are incorporated. However, if you’ll look at their incorporation documents above and follow the link as well, you’ll see that they are an “on again-off again” type of organization that was never firmly established.

(All images sourced from The Reinvention of The Alleged Vermont and New Hampshire Abenaki blog)

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

According to the tribal rolls residency information dated Sept. 13, 2010, approximately 91% of their registered citizens reside in Vermont. Approximately 75% reside within the boundaries of Nulhegan’s defined territory in the Northeast Kingdom. Approximately 62% reside in the greater Newport/Derby area around the lakes and along the rivers of the Nulhegan and Memphremagog basins.

“Chief” Donald Stevens does not reside within the Nulhegan territory. His most recent address is in Shelburne, VT. Regardless, fair enough statistics.

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 a descendancy from identified Vermont or regional Native people.

According to the tribal rolls, dated 9/13/10, there are approximately 260 full status citizens. Approximately 96% are related to other (non-nuclear) citizens by kinship. This high rateindicates a significant community with ties based substantially on kinship.

Chief Don Stevens is related by blood or marriage to at least 160 full status members.

Here’s a genealogical chart that documents Mr.Stevens ancestors (as compiled by the editor of the Reinvented Abenaki blog):

The Phillips Family Band was a major family band (kinship group) that showed their connection to people listed on the tribal rolls. Chief Antoine (Anthony) Phillips Sr. was born in 1787 at Lake Memphramagog, Vermont.

His native ethnicity and Vermont residency is validated by the
Vermont Eugenics Survey as having “French and Indian Blood” as well as being leader of a tribe. This constitutes a kinship group for purposes of this criterion.

There are several document that you should take a look at, especially those concerning both Antoine Phillips Sr. and Antoine Phillips Jr.

Below, is an image that appeared in Frederick M.Wiseman’s document, “Decolonizing the Abenaki.”

Below this, is another version of the same picture. Pay close attention to the wording on both images.

There is also a third version of this photo below:

If you’ve paid attention to the writing, it is different in all three photos. Also, I’ve been told that the man in the picture is in fact Antoine Phillips Jr., not Antoine Phillips Sr. as Mr.Wiseman’s document claims.

Here are a few more documents on both men.

Baptismal record for Antoine Phillips Jr from the Notre Dame de Rosaire Church in St.Hyacinthe, QC. This is dated from July 1834.

Antoine Phillips Jr. death record. This is the Antoine Phillips Jr. alleged to be in the photo above. It is dated from March 11, 1918 and lists his age as 90 years.

This is the death record for Antoine Phillips Sr.  It is dated September 1st, 1885 and lists his age as 98 years.

This is a descendant chart of Antoine Phillips Sr.  The picture came from Elizabeth Mae Foster and “Granpa” is on it. Common sense says that the man in the photo is the grandfather of  Elizabeth Mae Foster, based on the Phillips line document above. As a result, it has to be Antoine (Anthony) Phillips Jr., not Antoine Phillips Sr.

The reason for this analysis has to do with the presentation of something as “evidence”. The evidence must be just that. It must be accurate and it must be verified by historians and family members as well.

The Phillips family still resides in the Lake Memphramagog area. Chief Antoine was a direct forebear of numerous Vermont Indigenous people. His son, Pierre (Peter) Phillips (born 1809) had a daughter, Rosa Delphine Phillips (b. 1868) who had a daughter, Lillian “Delia” Bessette (b. 1909) who had a daughter, Margaretia Burbo (b. 1931) who has a son, Donald Stevens (b. 1966), who is an active memberof the Vermont Indigenous community, a former Chairman of the VT Commission on NativeAmerican Affairs, and is now the Chief of the Nulhegan Band

This does line up with the chart posted above. The only issue at hand concerns Antoine Phillips Sr. and Antoine Phillips Jr. If you have more information, feel free to come forward and discuss it.

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

Nulhegan has a strong political connection with three other indigenous bands in Vermont,including the Elnu Abenaki Tribe from Southern Vermont, the Koaseks from the Newbury region of VT, and the St. Francis-Sokoki Band of Swanton, VT. Each of them can demonstrate that they have “historically inhabited Vermont”. They have joined together to form the Indigneous Alliance. The coalition has proven to be a great benefit to each other. The association has found genealogical connections among the bands. For instance, Nulhegan tribal citizens Nancy Cote and Dawn Macie are related to Missisquoi Tribal Historian Fred Wiseman. The Demar family has many Missisquoi relations. Tom Phillips, a descendant of Chief Phillips is a cousin to Nulhegan Chief Don Stevens. Historical connections are addressed at length in their responses to criteria 4 and 5.

I’m not sure why they chose to include this as criteria as it has absolutely nothing to do with recognizing Nulhegan and more to do with “pimping” their alliance as much as possible. Also, the majority of this application is based around Donald Warren Stevens Jr.

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 application shows dates and locations documenting their continuous political organization.Their historic period case began with Chief Philip of the Upper Coos when he signed a document called the “Deed of the Coos Country” in 1796. David Skinas commented that, “The 18th century Nulhegan organizational structure may have been more complex than the individual family band structure that they refer to as ‘branches,’ where extended families maintain enduring collective memories and relations that work together for the common good.” This shifted to “Katunks” in the 19th and 20th centuries in which they would discuss business. The shift then moved onto their current structure representing a continuous political authority over the people.

But, the Nulhegan  band was not incorporated until 2004!  They are talking about things that happened decades ago, long before Luke Andrew Willard, Nancy Cote-Rolls and Dawn Macie came along!

The present government organizational structure is a standard three-branch government. The Executive Branch is Chief (Sogomo) and a Vice-Chief (Sogomis) who are nominated by the councils and confirmed by election. The Legislative Branch is composed of an elected Tribal Council of 5-13 members from various families within the tribe. The Judicial Branch is represented by an Elders Council which is an evolution from the former “Ladies Judiciary” Also in the tribe’s government is a Board of Trustees. There are three and they are entrusted with the Continuity of Government. They protect the tribal government from takeover and/or dissolution.

According to Article IV (Citizenship – General Council) of the Nulhegan constitution, all people of the greater Abenaki Nation must be blood relations as proven by genealogical and/or family historical evidence.

A link to the Nulhegan constitution can be found at the following link:

http://reinventedvermontabenaki.blogspot.com/2011/01/nulhegan-band-coosuk-abenaki.html

Here’s some information on this particular article:

Article IV. Citizenship – General Council

Section 1. All People of the greater Abenaki Nation must be Citizens or “blood relations” as proven by genealogical and or family historical evidence. All Citizens (blood relations), as a collective body, shall be called the General Council of their respective Band or group and the greater Abenaki Nation. Spouses of Citizens with Native American Indian blood and the Children from a Citizen are given Citizen status. Non-blood Spouses and adopted children of Citizens are limited to Member status. All Non-blood Members and adopted child Members shall not be included in any General Council. Adult adoptions are not authorized or recognized for Citizen or Member status.

I love how they act like the founding fathers of this country. I have to admit, for a questionable group of people, they are well organized in this area.  Greater Abenaki nation? Who do they think they are? The St.Francis/Sokoki band?

Section 2. There shall be established a Citizen and Member Register, to be kept by the Grand Council (of each Abenaki Band or group) or Registrar, for the inclusion of any person for Citizenship or Membership purposes in their respective Band or group and the greater Abenaki Nation, who presents the necessary evidence of eligibility for registration. Each Abenaki Band or subgroup shall establish a Registration Committee. It shall be the duty of the Registration Committee to consider the qualifications and to determine the eligibility of those applying to have their names entered in their Band or group and the Abenaki National Register. The Registration Committee shall consist of one (1) Grand Council member, one (1) Council of Elders member, one (1) General Council member, a Registrar, one (1) or more Genealogist, and one (1) or more Historian. All members of the Registration Committee shall be appointed by the Kchi Sag8mo, and confirmed by the Grand Council of each Band or group of the greater Abenaki Nation.
A. There shall be a number assigned to every name which is approved and entered into the Abenaki National Register. This number shall be preceded by a letter or other notation to signify “blood” Citizens, “non-blood” Member relations or adopted Child Members. The suggested notation is the letter “C” for blood Citizens or the letter “M” for Members.

Is this “Abenaki National Register” included as part of their evidence? I’ve never heard of such a thing and once again, they are pretty damn crafty.

B. The decisions of the Registration Committee shall be subject to review by the Abenaki Band or group Grand Council.

Section 3. Registration as used in this article refers to the process of enrolling as a Citizen or Member of the Abenaki Nation and is not the same as the registration for voting purposes.

There shall be established Citizen and Member Register, to be kept by the Grand Council or Registrar for the inclusion of any person for Citizenship or Membership purposes in their respective band or group and the greater Abenaki Nation, who presents the necessary evidence of eligibility for registration. Registration Committee shall consist of one Grand Council Member, one Council of Elders Member, one General Council Member, a registrar, one or more genealogist, and one or more historians.

Again, crafty and clever. You can view the rest of this constitution at the link above.

The Nulhegan Band has presented information needed for 853 (c)(4), including the history of organizational structure, the “Government of the Abenaki Tribe at Nulhegan-Memphremagog”, excerpt sections from the Nulhegan Band Constitution, the application form to become a member, the names and residential addresses of its members, and Article II (Decision making)shows the documentation of the methods by which the applicant conducts its affairs.

You can find information on Article II as well below:

Article II. Decision Making

Section 1. All acts of the Abenaki Citizens shall be conducted and decisions made through traditional “Longhouse” consensus decision making. Consensus decision making is as follows:

Consensus:
General agreement;
Judgment arrived at by most of those concerned;
Group solidarity in sentiment and belief.

Goal: 

To make a decision that is in the best interests of all the People. Consensus does not mean that all agree, but that all understand the decisions.
Approach:
In entering the Consensual Decision-Making Process, whatever ideas are put into the process, the needs and attitudes of each are considered to complement the decision. Also, individuals have a duty to be directly involved, and to bring their ideas into the discussion within their group.
The final decision may be fully satisfactory to some, satisfactory to others, relatively satisfactory to most, and possibly un-satisfactory to someone. This is a slow and careful process requiring the full understanding by each individual, not a decision made by a “leader,” but it will be a decision that reflects elements from each group.Roles: 

Within any collective group of People, whether it is a Family, Clan, Group, Band, Tribe, Nation, or Confederation, equitable representation must be given to all groups. Spokes people are usually chosen from the smallest groups within the greater group. This may be the male or female head of a family, clan speaker, matriarch, elder, band chief, or whatever leader or spokesperson is chosen to speak for each group.
An impartial “Facilitator” (Speaker, Arbiter, Elder) should be chosen from the greater group gathered. This person is selected because of their ability and respect as an elder or leader. Their role is to provide control and order to assure that collective rational thought and behavior are followed to come to an agreement.

Process:

The smaller groups within the larger group of people will deliberate on an issue or matter. The leader of each smaller group reports their decision to the “Facilitator” If the smaller groups disagree, or there is an error or irregular proceeding the “Facilitator” will ask that they deliberate again. This process may need to be repeated until the “Facilitator” believes that all understand and the issue is agreed upon.

Three Truths:

When an issue is discussed, the groups consider the good and bad parts of the issue. The following “Three Truths” must be met for consensus:
1. Peace – Does it preserve the peace that is already established?
2. Righteousness – Is it morally correct?
3. Power – Does it preserve the present and future integrity of the group?
a. Present – What does it do for the present generation?
b. Future – How does it affect the future seven generations from now?
The decisions made today must benefit all the people from the present to the seven generations into the future.

Deliberations:
Persons are asked throughout the process if they fully understand. If not, the process stops until this is accomplished. One cannot simply be stubborn and refuse to understand as they will be questioned. Each must follow the Truths of Peace, Righteousness and Power at all times.
Every person has a responsibility to expand and exercise their minds. The forces of life have given the human being the potential to use the mind to create a better life through Peace, Righteousness and Power.

Decision-Making Process

> All opinions have to be considered;
> All must be completely reasonable;
> All should come with an open mind;
> All must fully understand the other’s viewpoint;
> Each participant cannot repeat a position once it has been fully explained and understood;
> A person who does not agree with the views stated must fully explain their dissenting views;
> No one can impose their will nor make a decision for another;
> All must understand the viewpoint and agree of their own free will;
> If there is no consensus, the consensus is to retain the existing position on the issue.

Again, very crafty. I think that they may have copied this information from another constitution. Regardless,it’s interesting.

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 Nulhegan band petition presents a solid case for continuous occupation, especially during the years from 1780 to present. They used important anthropological, census data, historical (written and oral), geographic, legal (deeds), Eugenic records, art, and ethnographic sources including work by William Haviland, Frederick Wiseman, Colin Calloway, Gordon Day, Mariella Squier, etc. In several places, the authors expressed the reality that there has been little written and therefore some of the information has yet to be verified by scholarly sources.

There are pitfalls involved if one is to rely solely on the eugenics records, legal deeds and so forth. Regardless, if there was NO actual Nulhegan band/tribe during that time, how can they use this information to prove just who they are? This part does not make much sense to me.

Much of the application focuses on information sourced mostly by several books/authors. They say that they have oral records, etc as well. Still, was there an actual Nulhegan tribe/band during the following time period (1780-2004)?

They identify the 1796 “Deed of the Coos Country” as an important historical marker in which they signed over legal land ownership but maintained fishing rights and crops from the region forever.2 Importantly, this stipulation certainly identifies both the existence of Abenaki people. previous to and contemporaneous to the deed. It also represents their intention and as the rest of the petition exhibits, their continual occupation within the territory.

More on this specific deed is documented below.

Ok, to exercise a bit of common sense here, why are they using a land deed from Coos County, NH as proof of their ties to Phillip? Well, by reading the first page, you will see that Lake Memphremagog, the Clyde River, the town of Island Pond and “Nulhegan” are mentioned as part of this deed. This land was purchased from Phillip. At least this part is clear on the surface.

If they had no intention of staying, they would not have needed the stipulation that they were allowed to maintain fishing and other rights within the region. This deed was signed by “Philip” the chief, Molley Messel, and Mooselek Sussop.

Indeed it was signed by them as documented above.

One of the most interesting parts of this section is that they do not simply present the deed and the people but they tie Chief Philip to modern people within their own oral history as descendents.

I don’t think this is enough “proof”. Short of exhuming the bodies of the people who were present at the time of this transaction, there really isn’t much else you can do to prove anything. You could rely solely on books and scholars but you would be missing the extra information.

Though it would have been nice to have a specific source for this oral information, it is very difficult to follow the exchange of memory back more than two hundred years but a specific person with this information may have been useful.

Indeed. If they openly admit this, then how could they pass muster for recognition?

This certainly highlights the sometimes large gulf between the way that indigenous people view and understand history and the dominant history methods used in academia.There is value in both.

Both are necessary in order to link euro-centric history records with those of indigenous oral history. Hence, this application is incomplete in a way.

Furthermore, they supplied an impressive copy of the “Indian Encampment, Lake Memphramagog” by Cornelius Krieghoff done in 1854 as evidence of nineteenth century occupation within the region.

The Koasek also use this painting as “proof” of their existence during this time period. The painting itself does not specify WHICH indian band/tribe is occupying this encampment. How can two groups use the SAME painting as evidence when the artist has not specified who is occupying that encampment?  The painting is below and it was found on the Koasek’s webpage (http://cowasuck-abenaki.com/history.html)

Other items were presented as “evidence”. This information isn’t available to me. Regardless, it’s more interesting to wonder just who was camping in the painting. I just do not think that the Nulhegan and Koasek groups should use this as “evidence” because it is  a painting, not oral history and certainly not written history.

Although genealogy was not a part of the purview of the commission, their petition did a very nice job of explaining historical ties to specific families and people. They importantly used Chief Antoine Phillips’ (born in 1787) records. A tin-type photo of this person housed at the Wobanakik Heritage Center listed him as chief and the Eugenics records validated the French and Indian blood of this specific line and they provide the necessary source material for this
assertion.

You have Hinda Miller to thank for the part discounting genealogy, which is a shame. It opens the doors to just about anyone with a PH.D to invent tribes and histories. I already wrote about the tin-type photo of Antoine Phillips Jr. (not Sr. as they claim!).  I have no comment on the eugenics records as I do not have access to them. This was certainly a terrible time for native people in the state of Vermont. However, one should not rely strongly on these records if looking for proof of existence.

One of the most important aspects of the petition was the demonstration that they inherited a cultural tradition separate from the Euro-American community and continue to practice these traditions.

They would like it if people didn’t let the “white” on their birth certificates get in the way of recognizing them as indians.

Snow descendants are included throughout the petition to bring to light their unique indigenous practices, such as sugaring, mound horticulture, and Nancy Snow’s story. This continuous family line and their activities is extremely convincing and sets them apart as indigenous peoples. There isn’t just one activity in one time by a member of the family, they documented continuous activities that put together are expressive of their heritage.

Which Nancy Snow? The Nancy Snow (white) that married Norris Batchelder (also white)? Or the Nancy Snow from 1850 that lived at St.Regis? There are two Nancy Snows and they need to be more specific when mentioning either of them.

They also had a unique fancy basket tradition in the form of an over-weave cherry root design motif in the early nineteenth century.25 What is particularly important about this tradition is that it is not only unique to the region according to both John Moody and Dr. Frederick Wiseman but if this is documented to the early twentieth century then that means there was a continued presence through at least the early twentieth century. At a time that is particularly important for recognition purposes to prove that people were in Vermont, Nulhegan shows a continued agricultural, cultural, and genealogical settlement within the region.

Oh boy, a mention of both John Moody and Fred M. Wiseman in the same sentence?  Using a method that is unique to a region as “evidence” is not specific enough. Is it unique to the Nulhegan people only? Or did other natives in the area use it as well? I could go on and on and on but it would not be of much help in this analysis. Read it for yourself and follow the links mentioned in the footnotes.  There are enough holes in this “evidence” that should be enough for it to be thrown out.

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.
Nulhegan used the preamble of their constitution to satisfy this requirement. Their “mission is to strengthen our government, protect our customs and traditions, and revive our heritage and culture while sharing it with those around us.” Nulhegan has done a great job of exemplifying this throughout the petition and their letters show a positive impact on the Vermont community.

I’ll be quite frank here:  It should be to “harm, distort and steal native american culture.” If it was, then yes, the Nulhegan group has done a great job.  Not bad for a 7 year old group claiming to have 18th century roots.

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.

Nulhegan satisfied this requirement by quoting the preamble to their constitution and also taking an excerpt from their website, “The Nulhegan is serious about achieving economic self-sufficiency and stability for our people … our sights are set upon utilizing our own resources and abilities to grow in the realm of economic development, more specifically, cottage industry and cultural tourism.”

This could be interpreted to mean literally anything in the way of economic development. If they wanted to build a casino, I doubt the state could do much. If they wanted to try and honor an 18th century land deed, well ditto.

They also actively seek Title VII Indian Education in their school systems in order to assist in proper educational programming, as has been described in several letters of support in the application.

Proper educational programming in this sense means an Alliance-centric view of Vermont Abenaki history. They want to be able to shut out Odanak and any other native communities (if they exist) in the state of Vermont so that their history will dominate textbooks. This is patently wrong and grossly unfair. The state of Vermont doesn’t seem to care.

They also seek achievement of political recognition for the people and many members work toward this effort, including two chairmen of the VCNAA – Don Stevens and Luke Willard.

To my knowledge, Donald Stevens Jr. never stumped for the Nulhegan people while chairman of the VCNAA. If he did, it was behind closed doors. It’s no secret that he is allied with Luke Willard, current VCNAA chairman. How else would he have become the Nulhegan chief? Both men were instrumental in libelous email communications, mostly about “unity”.  It’s unfortunate that the state of Vermont has blinders when it comes to recognizing such sleazy dealings. If you read the postings of an user named “Gluscabi” on this blog, he/she claims that the Elnu (and quite possibly Nulhegan and Koasek) groups do not want political recognition. This is patently untrue because they are kissing up to politicians and the Vermont media in hopes of winning recognition.

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.
Nulhegan included letters from the Newport City Council, a letter documenting their participation and integral membership of the Vermont Indigenous Alliance, newspaper article from the Newport Daily Express discussing the intent to gain recognition in 2002, a letter from the Green Mountain Central Labor Council of the AFL-CIO, a letter from the Vermont Sierra Club, a letter from the Vermont Workers’ Center, a letter from the Vermont Professional Archaeologists Association, etc. Several of the letters including Senator Hinda Miller, Representative Carolyn Branagan, Representative Kate Webb, former Lieutenant Governor Brian Dubie, and Governor Peter Shumlin show a continued positive relationship with senators, legislators, and members of the executive branch. Governor Douglas in November of 2010 issued a proclamation of Native American Heritage Month and specifically mentioned Nulhegan
as people indigenous to the state. These letters exemplify their continuous presence within the political realm, in conservation efforts, and their efforts to educate children in a positive way that would support their own identity.

None of these letters mean anything in the long run. Politicians are endorsed by the AFL-CIO all the time.  Ditto on wasteful proclamations like those made by former governor Jim Douglas.  Governor Shumlin, like his predecessor, could probably care less about the outcome of this issue. Ditto on Hinda Miller. This is just a problem with the criteria itself and not something that you can blame on the actual groups, unless they were involved in the formation of said criteria.

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.
They included a letter documenting their participation and integral membership of the Vermont Indigenous Alliance; newspaper article from the Newport Daily Express discussing the intent to gain recognition in 2002; a letter from the Elnu Abenaki Tribe of Jamaica, VT; a letter from the Koasek Abenaki of the Koas in Newbury, VT; and a letter from the Koasek Traditional Band of the Sovereign Abenaki Nation in Milford, NH. These letters exemplify their continuous
presence within the political realm and social realm of the Native American community. David Lacy commented that “…It is encouraging to see the mutual respect, support and solidarity offered by other members of the Vermont Indigenous Alliance.”

Wait a minute? Attempt to gain recognition in 2002? But, they became an incorporation in 2004! This has to be a typo or perhaps there is something that they are not telling us. It’s really too bad that they couldn’t get a letter from a tribe outside of Vermont (Koasek Traditional Band does not count). Are we to assume that said tribes outside of Vermont do not recognize the Nulhegan people? What does this tell you, the reader, about these people?

I hope you will read this and draw your own conclusions. In my honest opinion, I do not think that the Nulhegan group should be recognized in the state of Vermont for obvious reasons. However,  I do not have much of a say in this. That is perfectly fine. It’s important that the people know what’s going on and someone has to point out the inaccuracies, etc that make up these applications.

Feel free to offer constructive dialogue if you so disagree. Tell me why the Nulhegan people should be recognized.

Even Mr.Illuzzi can be a Chief!

If  you need a bit of comic relief from this Abenaki circus, here’s an image that almost certainly will anger you AND make you laugh at the same time:

If Ralph Skinner Swett can make Vince Illuzzi the honorary chief of his Clan of The Hawk incorporation (of which Nancy Cote-Rolls, Luke Willard and Dawn Macie were once members), then I can’t imagine what all three will do if they are granted recognition.

Perhaps Mr.Illuzzi can look forward to kickbacks, a pow-wow in his honor or even

A CASINO!  LOOK, IT’S A CASINO CONTRACT!

GUESS WHO WAS INVOLVED WITH MR. HILL AND THE NORTH AMERICAN PEOPLE OF THE DAWN?

LUKE  ANDREW  WILLARD,  Current VCNAA Chairman and former Financial Advisor of North American People of the Dawn Inc!

(all photos courtesy of :http://reinventedvermontabenaki.blogspot.com/)

DON’T LET THESE PEOPLE GET AWAY WITH THEIR SCAM! SHOW UP AND VOICE YOUR OPINION!

Vermont Commission on Native American Affairs meeting:

Start: 01/19/2011 – 1:00pm

End: 01/19/2011 – 3:30pm

Room 10, State House, Montpelier

VCNAA Meeting Minutes 12/21/10 (with added commentary)

Meeting notes from the 12/21/10 VCNAA meeting are available at the following link below:

VCNAA_Minutes_12-21-2010

Below are my comments on the meeting minutes (in block quotes). Feel free to comment or browse the minutes without my comments.

3. Teacher’s Resource Manual Presentation of Completed Manual

Chairman Willard introduced “Abenakis and Their Neighbors” Teachers and Interpreters
Resource Guide by Professor Fred Wiseman and Melody Brook. At November’s meeting in
Newport, Luke challenged the commission to produce a Vermont Native American resource
guide for educators after visiting schools and meeting with teachers who expressed a desire for
such a guide. Professor Wiseman spoke on the manual. This detailed guide is now available on
the VCNAA website. Professor Wiseman also introduced a fourth grade lesson plan and is
currently working on middle and high school curriculum that meet the Vermont standards. They
are also working on a virtual Wabanaki museum. Nancy Millette-Doucet reminded the
commission of the Koasek curriculum booklet as a useful tool to teachers in the region. Luke
agreed it would be good to have a general curriculum but regional curricula could be beneficial
and made a note to come back to this discussion at an upcoming commission meeting. Don
Stevens noted that the Department of Education had promised to distribute any materials to
teachers.

So, it appears that their propaganda is nearly complete and ready to distribute to schoolchildren in Vermont. How can this be so? Is this material going to be extensively peer-reviewed or will they leave it up to their “scholars” to check it? The idea of a “Koasek” curriculum booklet is laughable. Joseph Goebbels would be proud of these folks with their willingness to openly print LIES and distribute them.

Roger explained the determination in a Canadian court case similar to the Vermont situation
amongst the Montagnais and Cree. They were a hunter/gatherer society and were never
integrated into large groups but the courts agreed they were a tribe. If Vermont bands were not
spread out throughout the state with members in other areas and they had a reservation, family
names would be on the registers, just like in Canada. In Vermont, most Indians received the
determination “white” on their birth certificates because they were not assigned to reservations.

Read the part in bold. There’s another angle to consider here: Perhaps they WERE white people? The genetic makeup of Abenakis within Vermont is already dubious.  Of course, these people conveniently ignore the genealogy of Nancy Doucet.

Chief Nancy Millette thanked everyone, gave a brief introduction, and recognized the process as
horrifying but good has come out of it. Luke opened the floor to public testimony.
Professor Fred Wiseman read Dave Skinas’ report on the Koasek application and confirmed that
it met requirements. He also included sources not found in the application that supported the
findings in the application. He also discussed the importance of the breakthroughs in academic
material within this petition, especially regarding fish-fertilized mounds (sucker fish) backed up
by Father Rasles’ dictionary.

Met WHAT requirements? This is not elaborated upon. We know that the Koasek does not ever stand a chance of recognition from the BIA. The question is, are we going by Fred Wiseman’s requirements, which are not true requirements? If so, this application is pointless.  Also, since when does a reference to a dictionary count as  “proof”?

Nancy spoke on her current trip to the Bradford Middle School and many of the children that
identified a native heritage also used fish in their gardens. Giovanna Peebles spoke about
possible collaborations with indigenous people of Vermont and historic preservation in regard to
sustainability. They can play a role in climate change. Good gardeners might use that type of
sustainability. Luke mentioned the native voice will be heard in this regard.

Nancy asked what was the response from the commission. Luke explained that the application is
still being reviewed by a work group of commissioners and a decision will be made after the
scholar’s panel has issued their findings.

Why is this woman prancing around to VERMONT schools when she lives in NEW HAMPSHIRE? Shouldn’t she be doing the same in NH schools? That’s a point I’ve been trying to make that has gone ignored (not a surprise here!).  Also, when they say that the application is being reviewed by commissioners, it’s obvious that they will approve it because they are all FLUNKIES! They’re all in bed TOGETHER! No shit! If you can’t see how maddening this process is, then you truly have blinders on your eyes!

Nancy wanted to articulate that the connection with Elnu as explained in the report from Dave
Skinas was not necessarily recent in the strict sense but began in the early 1990s with Rose
Hartwell and family/friends that worked on village demonstrations.

Melody asked if Nancy could expand on what the band has done in terms of language
revitalization. Nancy explained their efforts regarding Father Aubery/Laurent dictionary and the
connection with Dartmouth College to put out a 50 cd set for use by Abenaki bands. Anyone
from the larger community can purchase them through Dartmouth. She received a grant for these
and created a website for tribal members to access lessons. The website was expensive to
maintain. Giovanna asked why the website cost so much to maintain. Nancy explained it was the
amount of space used and the complexity of the site.

Giovanna was surprised that Dartmouthdidn’t help financially with the language efforts.
Professor Wiseman explained the history of the tapes. Nancy described the language summit
at Missisquoi attended by people from Odanak,Elnu, and Koasek. She has recorded stories
from the elders in her community for posterity.

Don mentioned that recognition will bring some measure of legitimacy that will allow bands to
talk to companies and other resources to begin a process of revitalizing the language.
Nancy thanked the commission for our time

Perhaps Dartmouth didn’t want to help because they don’t take this woman and her “tribe” seriously enough? Read the part about where she got a GRANT for this. If these people get recognized, the MONEY is going to roll in. How else are they going to afford their cigarettes and “basic” necessities? I don’t know, perhaps they could get a REAL job? And they love to harp on people who collect disability payments but I bet they would too if they were too lazy to work.

2:45 – Public Hearing: Elnu Application

Luke opened the hearing. Melody excused herself from her duties and Shirly Hook assumed the
recording of minutes. Chief Roger Sheehan began with an opening statement and welcomed
questions.

Roger spoke about the Woodland Confederacy. He spoke about the difference between
reenactment and living the history of his people. He stated that by living the history, it helps to
revitalize customs and traditions.

Professor Wiseman read a statement from Eloise Beil on the Elnu application. She will send a
complete response as soon as possible. Her comments were positive. Professor Wiseman read
the review of scholar, David Lacy, who finds that Elnu have met the criteria set out by S.222,
although the application was sometimes difficult to navigate. Professor Wiseman commented on
his own review of Elnu’s application and testified that Elnu has met all the criteria of S.222.
David asked Roger what Elnu’s goals for the future are. Roger answered that it is all about the
revitalization of traditions and culture. The sharing of music, arts/crafts, and language take a
front seat to corporate existence.

If the goals are not about “corporate existence”, then why are the Elnu incorporated? I’m not buying Longtoe’s words.  At least Melody excused herself as she should have. It won’t matter in the long run because as I have said, these people are in bed together.

4:00 – Public Hearing: Nulhegan Application

Vice Chair, Melody Brook assumed the duties of facilitator as Luke excused himself from his
duties for the duration of the hearing. Melody resumed the recording of minutes.

Chief Don Stevens thanked everyone. He mentioned that they were there fighting for recognition
so that their kids might simply be allowed to enjoy their heritage without having to fight for the
same thing in the future. He added that Natives are the only people in the world who are required
to prove their ‘pedigree’ and provide ‘papers’ for someone else to validate them.

The reason why they are required to do this is to combat fraud. It’s not about denying people their heritage. You can enjoy your heritage without recognition but you cannot PROFIT from it unless you are recognized. What’s stopping these people from enjoying their heritage? There has been an Abenaki pow-wow in Swanton for years. Nothing’s stopping these people from going to it to celebrate their heritage. Nothing’s stopping people from making traditional indian crafts. The point is, they cannot legally PROFIT from it if they are not formally recognized. That is what this all about.

Luke spoke of how painful it has been over the years watching elders, who have hoped and
fought for recognition for so many years, pass away without the honor of being recognized for
who they are.

They were always free to call themselves “indians” and honor their heritage. Once again, it’s about money or the inability to profit from one’s heritage.

Don mentioned that through this process all sorts of important information has come out – new
ideas and new validation of their distinctive identity. “This isn’t about money. We take care of
our own. We always have and we always will.”

I haven’t seen any new information that will validate Don’s heritage and that of his people. Again, Donald has his big set of blinders and his motorcycle chaps on. He wants the money.  Speaking of which, I saw him a few weeks ago at my company’s holiday dinner.  What’s the matter Don? You afraid to say hi?

Professor Fred Wiseman read the scholar’s responses from Dave Lacy, Dave Skinas, and Kevin
Dann. Each scholar agreed that Nulhegan’s application and genealogical material met all criteria
of S.222. Don reiterated that the tribe has now been validated by all three scholars and has
complied fully with S.222. Anything short of recognition would be an affront to the scholars and
the commission.

Anything short of recognition would be proof that these people are not who they say they are. If they are, they have chosen some highly dubious leaders. I’m sure the people that Donald leads are aware of his acts to sabotage the old commission and drag the names of those members through the mud. Donald didn’t want to work with a formal commission, so he did what he did.

So, once again, we have another meeting of the dummy VCNAA commission (dummy in the sense that it’s a colossal joke). Of course, April Merrill was nowhere to be seen. I wonder if they plan on throwing in the St.Francis/Sokoki band on one of their applications so they can sneak them in as well.

Something’s rotten in Montpelier and people need to wake up and see that.

VCNAA meeting minutes 9/28/10 (with added commentary)

I’d like to thank Diane McInerney for forwarding the meeting minutes of the new VCNAA. I believe strongly in equal access to public documents and if Mark Mitchell can post the minutes on his personal website, then I should have access as well.

As promised, attached are the 9/28/10 minutes. I have highlighted several sections with my own comments:

September 28

Comments follow below:

Takara Matthews nominated Luke Willard for the position of Chairman and Shirly Hook seconded. There was member Consensus and Luke Willard was elected the Chairman. The Chairman proceeded to conduct the rest of the meeting.

I’m sure that Luke was beaming with pride after this. After all, getting onto this commission is necessary if he is to make himself a “power player” in native politics in Vermont. Imagine that just a year ago, Paul Bell whined about the old commission and its’ “power-players”. New commission, same old shit?

Fred Wiseman agreed to be the Commission Web Master for the government site at http://vcnaa.vermont.gov, and will contact Harry Bell, DII. Mark Mitchell and DHP agreed to link with the Commission website.

Wait a minute? Didn’t these people complain that the commission website was “funded by taxpayer money” at one point? Again, hypocrisy rears its’ ugly head. They could save money and just use Mark’s website, since Mark already has experience with posing a website as an official state website.

Commission members agreed to table the vote for meeting procedures until the next meeting. Luke appointed Melody Walker Brook to head a working group that will gather information on scholars to fill recognition subcommittee positions required in statute. Scholars should have experience with archeology and Vermont history. They should also be aware that they will have to deal with political issues. Fred noted that scholars may be difficult to find. Giovanna agreed to present a list of potential scholars to the Commission. Dawn Macie and Shirly Hook agreed to assist Melody in this work. The working group was authorized by member Consensus to gather information on scholars.

May I suggest that these people talk to Lisa Brooks? Knowing them, they will use ‘ol Freddy Boy since he has personally and professionally stumped for Alliance tribes in the past (a clear conflict of interest).

Letters of intent to apply for state recognition were presented by Melody Walker, Elnu Abenaki and Shirly Hook, Koasek Abenaki. Dawn Macie said that the Nulhegan Abenaki will also be presenting a letter of intent. Diane will scan and send the letters to all Commission members and place the originals in the VCNAA public file.

At this point, Mickey Mouse and Donald Duck could write letters of intent and they would be considered. Of course, Dawn Macie knows that the Nulhegan will be submitting a letter of intent. They’re Luke’s tribe! Duh! Can you say once again, CONFLICT OF INTEREST?

Despite my comments, I hope you enjoy reading the minutes for yourself and that they will help you draw your own conclusions.

Who is on this new commission?

You may or may not have heard about the folks that make up the new commission. Here is a list of names of commission members as found at the following link:

Mark Mitchell’s website

Luke A. Willard – “Chair”
Melody Walker Brook (one half of the “Laughing Couple”. Hardly a qualification for being on a state commission)
Dawn Macie (Luke Willard co-hort)
Takara Matthews (Champlain College student, also in Air National Guard)
Charlene McManis (former member of VCNAA and now current member)
Nathan E. Pero (Gave oral testimony of his family heritage. Probably more legitimate than a few others)
Shirly Hook-Therrien (supposedly has indian ancestry, see http://genforum.genealogy.com/patenaude/messages/337.html)
David K. Vanslette (Missisquoi Abenaki)
Fred W. Wiseman (son of Fred Wiseman, conflict of interest)

Let’s look at this commission. First of all, the only 3 “tribes” represented are Koasek, Mississquoi Abenaki and Nulhegan. Charlene McManis doesn’t count as her tribe is not Vermont-based. You tell me, is this a fair and balanced commission? Where are the representatives for the Maquam band? Lampman band? Odanak? They are not to be found.

When Donald Warren Stevens and his ilk (Mr.Willard, etc) complained that the previous commission was “biased”, apparently, they did not understand the true meaning of the word “bias”. I turn to our friend, Merriam Webster, for a definition:

a : bent, tendency b : an inclination of temperament or outlook; especially : a personal and sometimes unreasoned judgment : prejudice c : an instance of such prejudice

This commission, led by Luke Andrew Willard, *is* BIASED! Duh! You’d have to be a moron not to see it. They all know each other, they’ve worked with each other. Who’s to say that they don’t plan on making secret deals in order to recognize each other?

There’s no holding back. The gloves are off. The truth is going to come out no matter what.