# data[].attributes.body
I currently live in Waltham, Ma and live close to Brandeis University. I am familiar of universities recognizing Indigenous people with Land acknowledgements and my school that I work at also does as well. The school that I worked at would bring in Indigenous speakers and advocates to share their experiences with faculty and students. One of my family members goes to Brandeis University and I remember him telling speaking about what he learned, such as the land at the university was shared among the Massachusett people, which includes four tribes: the Mattakeeset, Natick, Ponkapoag and Namasket. My family member shared with me an old article from Brandeis sharing that Brandeis was on sacred land for Indigenous people. I believe that remembering and acknowledging the land that we are on is important to recognize what happened with colonialism and the people that were impacted.

Here is the link to the university news article in Waltham,MA.

https://brandeishoot.com/2018/11/09/brandeis-land-had-significance-to-indigenous-peoples/

-Ryan Hablitz

# data[].attributes.attachment_link.title
Brandeis land had significance to indigenous peoples – The Brandeis Hoot

# data[].attributes.attachment_link.description
The land Brandeis sits on was sacred to the indigenous peoples who lived on it, according to the Mattakeeset tribal Chief. The land was shared among the Massachusett people, which includes four contemporary surviving tribes: the Mattakeeset, Natick, Ponkapoag and Namasket.

# data[].attributes.attachment_caption
A photograph showing the areas of the island that still use the names of the Indigenous Tribe

# data[].attributes.body
I grew up on Cape Cod and as a child, was no stranger to learning about the Indigenous people, their communities, and cultures. However, I found that very soon out of elementary school, we stopped these conversations completely.

Spending my summers on Nantucket, I noticed the language used to describe my location on the island is entirely derived from the Indigenous people, and was quite pleased to see that on all corners of the island, these names remain relevant. I decided to look a bit deeper into the preservation and appreciation of the Wampanoag people specifically as it relates to Nantucket Island.

I have attached a link to the NHA (Nantucket Historical Association) with additional information. https://nha.org/research/nantucket-history/history-topic/native-peoples/

# data[].attributes.body
I grew up in the Chicago area and can remember very vaguely a mention of the Potawatomi, despite the street names in my neighborhood all bearing indigenous names (Cree, Hopi, Shabonee, Wa Pella...) Today as I do my initial research on my ancestral home, I recognize that what we call Chicago sits at the intersection of three different tribes, the Ojibwe, Odawa and Potawatomi. The three nations are a part of the Ashinaabe, also known as the Council of Three Fires.

-Elena Snow

# data[].attributes.body
I am in the process of launching a non-profit organization that will work in tandem with my dissertation research. The Tribal-led organization is called Healing Education and Land Restoration Project (HEALR Project). It focuses on healing education for Tribal students, prioritizing a decolonized approach to education. Our location is based in Las Vegas Nevada.

# data[].attributes.body
Mukayuhsak Weekuw (The Children’s House) is a private langaueg immersion school in Cape Cod MA established in 2016. The school use the Wôpanâak language to teach subject content knowledge their schools. The school operates according to core practiced based in Tribal values and knowledge elicited by elders, medicine people, clan mothers, and community leaders.

Wampanoag Language is one of the more than three dozen languages belonging to the Algonquian languaeg family. Through the colonization and displaement, the Wampanoag language was ceased in the middle of the 1800s and had not been spoken over 150 years. In 1993 Jessie ilttle doe baird, who earned a degree in Algonquian LInguistics from MIT started Wôpanâak Language Reclamation Project to restore the wampanoag Language. The Mukayuhsak Weekuw's was an extension of this project.

Through this program, the tribe restoring its langauge in Mashpee Wampanoag welcomed its first cohort of students in 2016.

# data[].attributes.attachment_link.description
Bright sunlight streams through a bank of windows, illuminating a circle of 23 preschool and kindergarten children holding hands. Having just finished reciting the days of the month and discussing the day’s weather and season—all in Wôpanâak (Wampanoag) language—the students giggle and sway slightly, then become still as the older students, 4- and 5-year-olds, launch into a lengthy morning address reaffirming Tribal values and homelands and giving thanks for their ancestors.

# data[].attributes.body
Sarah Caligiuri

I just learned about this "outlaw country" song written about Humboldt County California and it gives a great acknowledgment of land. It includes collaboration and participation with Wiyot Table Bluff Tribal members. I wanted to share because this song is new to me and it demonstrates how a land acknowledgment and recognition of Indigenous Peoples can be in the form of a song while Brett McFarland retains his own voice and method. This is related to my personal life because I lived in Humboldt County for six years and I worked with the Wiyot Peoples at Table Bluff. I know several people in the video including the songwriter and videographer Brett McFarland.

# data[].attributes.attachment_caption
Western Shoshone Leaders, Mary Gibson & Fermina Stevens Q & A Session. 

# data[].attributes.body
Sarah Caligiuri

I am privileged to serve on the Noowuh (Western Shoshone) Knowledge Center Board of Directors. One of my responsibilities is facilitating the Ruby Valley Conference committee.

Last month, in September 2024, I organized, with other Western Shoshone leaders, the 4th Annual Ruby Valley Treaty Conference for the Noowuh Knowledge Center. Noowuh Knowledge Center is an educational and cultural Tribal non-profit organization founded and organized by Western Shoshones. The Ruby Valley Treaty conference is a three-day conference. This year's theme was "Calling Our People Home, Healing the Land, Healing Ourselves." The conference included speakers, workshops, and healing sessions. While the conference is located in Elko Nevada, Noowuh Segobia, the traditional homelands of the Western Shoshone, the conference included all of the Western Shoshone community.

# data[].attributes.body
My former college friend is from the Eastern band of Cherokee, from Cherokee North Carolina. We attended Eastern Washington University together years ago. Her mother, also a college peer and a friend, was from Yakima, but her father was Cherokee. We spent a lot of time together, hanging out and attending Pow Wows. She eventually resettled on her father's land in Cherokee. I remember once in my undergraduate class when I asked why the tribes had not been given credit for the system of democracy in the US, but got no answer. I had always had an interest in history and had read how the 6 Nations Confederacy, particularly the Iroquois Great Law of Peace had helped shaped our democracy, but that was never taught in school. I was fortunate to be able to spend time on her mother's reservation in Yakima, WA and also in some events in Spokane, WA.

Katja

# data[].attributes.body
I completed my college education in the Ozarks, which is the land of the Osage, Kickapoo, and Delaware tribes. I hope to go back some day and take time to learn more about the tribe's way of life and appreciate their land from a different perspective.

Nelvi

# data[].attributes.body
Land Acknowledgement & Beyond
This is a space for you to share what you recently learned about Indigenous (Native American Indian) people, their community,  cultures, and events that took place in a specific place. I encourage you to choose a topic that is related to your personal life (e.g., where you lived or visited) or your research topic.   Pin the information on the map. Include the name of the tribal nation, a description of the event, and your name on the note.
2
2
2
2

# data[].attributes.body
The following information was provided via a Google search about this area. I think it is useful for those who don't know about the area.

"Chinle is the third largest community on the Navajo Nation. Chinle is a very rural and secluded community within the Navajo Nation. The town is known mostly for the Canyon De Chelly National Park which brings a lot of tourists.

In the Spanish colonial period, Chinle was a base for both trade and war. After the acquisition of this area by the United States following the Mexican–American War, relations between the peoples deteriorated in the 1860s."

This area is important to me as I lived here for a year when I was 10 years old and in the 6th grade. I attended the public school, being one of two caucasian students in the whole school. I learned a lot during this time about myself and my peers. I saw what life was like living on a reservation, though I was just a guest. I was lucky to make good friends during this time and see the beauty of the people and their traditions. I also saw the economic hardship many of them faced and felt the isolation of the area. This was over 30 years ago, and things may have changed since this time.

# data[].attributes.attachment_link.readable_text
From Chinle, take the road less traveled in the geographical heart of the navajo nation.

Experience the sacred places of Chinle, which offer splendid solitude and a glimpse into ancient-and modern-ways.

The Navajos call Chinle's Canyon de Chelly, "Tseyi," translated literally as "inside the rock." In a state known for many geologic wonders, it's among the most striking and least visited.

Now a national monument, the canyon is massive-it encompasses 83,840 acres. Shaped over millions of years by the twin forces of rushing water and land uplift, this comparatively little-known canyon features sandstone walls that rise more than 1,000 feet. The most distinctive feature is a towering finger-like monolith known as Spider Rock that juts up from the canyon floor.

Inhabited by humans for more than 5,000 years, it still sustains modern-day Navajos who live and farm the rich soils in the valley. Largely unchanged, the canyon holds well-preserved ruins such as White House Ruins and Canyon del Muerto. You can behold many of the scenic overlooks on your own. But by touring with a tribal guide, you'll be able to enter the canyon and see these sites through their eyes, as they share stories that have been passed down over generations, deepening your experience.

# data[].attributes.attachment_link.description
The ancient sites of Chinle are held in great reverence, which is what makes a visit to this geographical heart of the Navajo Nation so special.

# data[].attributes.body
Lincoln, MA sits on the unceded land of the Nipmuc people.

# data[].attributes.attachment_link.readable_text
The official site of the Tribal Government and Citizens of Nipmuc Nation

On behalf of our ancestors and their descendants, it is the sacred mission of all the members of our community to preserve and promote the culture, language, and values of the Nipmuc People, while striving to improve the quality of life for all our citizens, including the generations to come. With nearly 600 members, we can continue to be one of New England's most historic and largest native communities.

# data[].attributes.attachment_link.description
The official site of the the Tribal Government and Citizens of Nipmuc Nation.

# data[].attributes.body
China is an ancient country with a history spanning over 5,000 years. It has 56 ethnic groups and the population over 1.4 billion. Each ethnic group has its own unique cultural customs.

I was grown up in a county in northern China, which was the capital of the Guzhu Kingdom during the Shang Dynasty from 1600 BC to 600 BC. There is city wall ruins around the old town centre. There are many battles happened there, An Old Horse Knows the Way, this proverbs originate from here.

This region experiences four distinct seasons, like MA. The main crops include corn, sweet potatoes, and wheat.

An hour away from my hometown, community called Aranya, a dream community and seaside resort town, which is particularly favored by the middle class from Beijing city. During the summer vacation and special holiday, more than 10,000 people from Beijing will visit this place daily for leisure and relaxation, not only for the beautiful sea, tasty canteen, but the architectures with a sense of design, a wealth of creative activities.

Tiana Tian

# data[].attributes.attachment_caption
An overview of my hometown (Image credits: Original photographer)

# data[].attributes.body
I grew up in this small town of the Indian subcontinent, located in the foothills of the Himalayas. Currently, a part of the State of West Bengal, this town is referred as the ‘Gateway to the Northeast India’ and jostling with business activities, primarily because of its proximity to four different countries (China, Nepal, Bhutan, Bangladesh). However, this land belongs to indigenous people from multi-cultural tribes. We can trace back its origin to a small agricultural village in the Kingdom of Sikkim (circa 1700), until it was captured by the Kingdom of Nepal in 1788, following which the Kiratis and Lepchas started inhabiting the land. The town went through drastic changes over the course of the next few centuries as the British East India Company exploited the lands for various trade purposes, particularly for establishing tea production and distribution network. After the country gained independence in 1947, a new wave of immigrants started migrating to this land from adjoining regions in search of livelihood and resources. My maternal and paternal great-grandparents were among the first-generation immigrants of this town as they migrated from Nepal and Bangladesh, respectively. In this exercise, I would like to acknowledge my ancestors, who managed to preserve our cultural heritage even when the land was occupied by several aggressors over the years. At the same time, they embraced and assimilated newer cultures as they welcomed in newer tribes.

# data[].attributes.body
I have worked with a couple that are a part of the Narragansett tribe. They are some of the best story tellers and preservers of their history I know. I love it!

# data[].attributes.attachment_link.title
Motif Spoken Awards 2023 - Interview with Thawn Harris

# data[].attributes.body
History of the local Wampanoag tribes in South Yarmouth, MA.

I spend time with relatives there who are descendants of a Quaker family called Kelly and who are currently members of Quaker meeting. I am especially interested in Elizabeth Pollard, who is an ancestor, and in her establishment of a hospital for the local tribes during a smallpox outbreak.

Hilary Kissel

# data[].attributes.body
I am from a town now known as Easton, MA, but I grew up around all the neighboring towns of Southern Massachusetts and Eastern Rhode Island - all lands historically inhabited by the Wampanoag Tribe.

The Wampanoag tribe is not new to me as some of their history, culture, and language were embedded in my elementary education. For instance, it was interesting to learn that modern-day American English uses some Native American words, such as “Powwow”. We use the word to describe a discussion amongst friends. However, “Powwow” is much more meaningful; it is the Algonquin word for the celebration of Native American culture through dancing, drumming, games, food, and art. The Powwow is celebrated all across the nation by many tribes. The Mashpee Wampanoag Tribe (a sub-tribe of the Wampanoag Tribe, located near my hometown), has inhabited these lands for over 12,000 years. Currently, The Mashpee Tribe has approximately 3,200 enrolled citizens and has had 320 acres of land restored to full tribal sovereignty rights. This July they are celebrating The 103rd Annual Powwow!

Their website (linked above) provides more information about their history, culture, current news and events.

-Evgeniya (Jenny) Stakeva

# data[].attributes.attachment_link.readable_text
The Mashpee Wampanoag Tribe, also known as the People of the First Light, has inhabited present day Massachusetts and Eastern Rhode Island for more than 12,000 years. After an arduous process lasting more than three decades, the Mashpee Wampanoag were re-acknowledged as a federally recognized tribe in 2007. In 2015, the federal government declared 150 acres of land in Mashpee and 170 acres of land in Taunton as the Tribe's initial reservation, on which the Tribe can exercise its full tribal sovereignty rights. The Mashpee tribe currently has approximately 3,200 enrolled citizens.

# data[].attributes.attachment_link.description
Over 11,000 years of History, Culture & Tradition Mashpee Wampanoag Tribe Learn More

# data[].attributes.body
I work and teach in the public school system of Washington, DC. This land originally was the land of the Nacotchtank tribe. Other nearby tribes in MD and VA included: Piscataway, Pamunkey, and the Rappahannock tribes. Specifically, there was a Nacotchtank village in what is now known as Capitol Hill--where the US Capitol sits. The tribe originally chose this area as it sits near a branch of the river which was vital in trading and communication. Now, it's a place in which trading in a "dialogue form"-- trading of ideas and law-making now happens. I wonder how many of our representatives and politicians know of this history and acknowledge the original habitants of this land.

-Kimberly Gower

# data[].attributes.body
Where my great grandparent's families settle after arriving from Poland through Ellis Island. Where my grandparents built a house that I live in today on land that was once a series of trails that were traveled upon by the Nipmuc, Agawam, and Pocumtuc Indigenous people on their way to hunt, fish, visit, or battle.

I learned early in my life that Chicopee was an Indigenous name meaning violent waters in the Algonquian language, spoken by the Nipmuc. The chapter name of my high school's National Honor Society was Skipmuck; another tribute to the Nipmuc name of the area along the Chicopee River.

# data[].attributes.body
Nisenan People's Land

# data[].attributes.attachment_link.readable_text
The Ancestral Homelands of the Nisenan...

are situated in Northern California. The southern boundary of the territory begins below the Consumnes River. From there, it runs east to Kyburz and includes both banks of the Sacramento River to the west. From Kyburz, the boundary winds its way north to Gold Lake then west along ridges and canyons to the south fork of the Feather River. From there, it moves southwest to the Sacred Mountain, 'Estom Yanim (Marysville Buttes) and finally, finds its way back down the Sacramento River.

In the past, Nisenan lived in towns made up of extended family groups of different sizes and led by a Huk (Headman) or Mayan (Headwoman). Like many other Tribes throughout the United States, the Nisenan have been misidentified and mislabeled. The Nisenan have been lumped together under inaccurate labels such as "Maidu", "digger" and "southern Maidu". However, the Nisenan are a separate Tribe with their own Cultural lifeways, their own leaders and holy people, a distinct geographic territory and their own ancient and unique language.

Within the greater Nisenan territory are diverse groups speaking their own dialect, bound within their own geographies and unique Cultural identities. The Nisenan people who today identify with the Nevada City Rancheria come from two language "districts" that encompass a territory with a vast east to west orientation. Beginning in the valley floor and moving up the foothills in elevation, our Tribe took advantage of the abundant landscape and ecological diversity.

# data[].attributes.attachment_link.description
are situated in Northern California. The southern boundary of the territory begins below the Consumnes River. From there, it runs east to Kyburz and includes both banks of the Sacramento River to the west. From Kyburz, the boundary winds its way north to Gold Lake then west along ridges and canyons to the south fork of the Feather River.

# data[].attributes.body
The Nashaway (or Nashua or Weshacum) were an Algonquin tribe living in the Nashua Valley in what is now southern New Hampshire, where I live. The meaning of Nashaway is “river with a pebbled bottom,” which I learned when I was teaching my first-grade students about the river several years ago. Now I live close enough to kayak on the Nashua river most summer days. The river is very special to me, a place I go to find peace.

# data[].attributes.body
I recently watched Broken Rainbow, a documentary about the forced relocation of Navajo after the 1974 Navajo-Hopi Land Settlement Act. I learned about this tragic relocation (and film) after reading Teaching for Tenderness, a book on embodied pedagogy and trauma-informed pedagogy in higher ed. The author, Becky Thompson, weaves together stories of tragedy, resilience, art, trauma, and activism. I found this film incredibly moving and important, and highly recommend it. (It's available to stream on Youtube.)

# data[].attributes.body
Inuit Peoples of Kivalliq Region in Canada's North. Population of this hamlet community is over 2000 residents. There are two schools that serve this community: The RAES School (elementary grades k-5) and JASS (high school grades 6-12). Each school teaches their Inuktituk language to students k-12. I chose this region as this the place that I not only work but also consider my second home. I love both the people and their culture too. It is a region rich in history and oral traditions with many Elders are our gatekeepers of this knowledge. My name is Kurt Donald and I teach high school Finance and Fine Arts to grades 10-12 students.

# data[].attributes.body
Spokane, WA area has many tribes in the surrounding area. Spokane is Salish for "children of the sun". The Couer d'Alene tribe is one that I have known about since I was little due to Couer d'Alene Lake being 30 minutes away, a place we went to almost every weekend. I included the link to their website which includes the story of how they proved tribal rights to the lake.

# data[].attributes.attachment_link.readable_text
The modern Coeur d'Alene Tribe is the sum of uncounted centuries of untold generations. In the tribe's own ancient language, it is called Schitsu'umsh, meaning "Those who were found here" or "The discovered people". In this remains a land abundant in beauty and resources, a legacy of leadership, and a lineage that continues from the time immemorial. The Coeur d'Alenes are who they always were and who they will always be.

# data[].attributes.attachment_link.description
The modern Coeur d'Alene Tribe is the sum of uncounted centuries of untold generations. In the tribe's own ancient language, it is called Schitsu'umsh, meaning "Those who were found here" or "The discovered people". In this remains a land abundant in beauty and resources, a legacy of leadership, and a lineage that continues from the time immemorial.

# data[].attributes.body
The town where I grew up was originally the hunting grounds of three groups of the Algonquin tribe--the Massaco, Tunxis and Poquonock tribes. The appropriation and theft of lands by European settlers in this area occurred in the 1660s. I was interested to find an archive of agreements between European settlers and members of the Tunxis tribe at nativenortheastportal.com. Those documents, however tell a very one-sided story which has inspired me to keep researching to learn more.
Bex Wilusz

# data[].attributes.attachment_link.title
Browse Annotated Transcriptions | Native Northeast Portal

# data[].attributes.attachment_link.description
Confirmation Deed from Tunxis Indians to Certain Proprietors at Indian Neck

# data[].attributes.body
The Nashua, or sometimes referred as Nashaway, are an indigenous group of Western Abenaki peoples (Piotrowski 2003, 10). Nashaway means “river with a pebbled bottom” (Native American Heritage 2014). I am an avid kayaker and paddle on the Nashua River almost daily, imagining life when the water was clear and people fished and set up homes along the river.

# data[].attributes.body
I chose the land historically inhabited by the Nipmuc, Pocumtuc, and the Nonotuck tribes, in the area currently known as Easthampton, Massachusetts, where I live and walk frequently in the woods. These tribes engaged in semi-sedentary agriculture of maize, beans, and squash. They also hunted game and fished in the Connecticut River, which served as a major inland transportation route. The Oxbow is a large U-shaped bend in the Connecticut River that Native Americans likely used for transportation routes and fishing. The "Pascommuck Massacre" is the name of a 1704 battle in which Native Americans attacked the European settlement that was growing in this area, after thousands of years of occupation by indigenous tribes. As one historical account states: "A little before daylight the Indians attacked. The people surrendered, and all of the families were killed or taken prisoners." Many prominent buildings and street names commemorate the early European settlers of the area; there are very few (any?) markers of Native American tribes in this area where I live. -Kelly Vogel

# data[].attributes.location_name
Passamaquoddy Indian Township Reservation, ME

# data[].attributes.headline
Passamaquoddy Indian Township Reservation, ME

# data[].attributes.subject
Passamaquoddy Indian Township Reservation, ME

# data[].attributes.body
The Passamaquoddy Tribe has two reservations in Maine with separate tribal administrations, but some shared governance and services.
The Indian Township Reservation is the largest reservation in the state of Maine.
The Treaty of 1794 between the tribe and the Commonwealth of Massachusetts established the Indian Township Reservation. I visited the gorgeous Lewey Lake at Motahkomikuk and I could relate to my personal experience of how settler colonialism fails to recognize the cognitive and emotional complexities of people around us.

# data[].attributes.location_name
Plimoth Patuxet Museums, Warren Avenue, Plymouth, MA

# data[].attributes.headline
Plimoth Patuxet Museums, Warren Avenue, Plymouth, MA

# data[].attributes.subject
Plimoth Patuxet Museums, Warren Avenue, Plymouth, MA

# data[].attributes.body
I grew up in New York City but my father's family is from Massachusetts. One of my favorite places to visit when we came to see family was Plimoth Plantation. To see history living was such a powerful experience. The Wampanoag were the native people of the land before the settlers arrived from England. Their territory ran from Massachusetts to Rhode Island. As a child, I found the story of the Thanksgiving incredible and inspiring. It felt something of a loss when I learned that this image of happy communion between the English and 'Indian' was more fable than fact.

# data[].attributes.body
Narragansett Tribe was the primary Native American Tribe in my hometown. It can be seen in the names of the streets as well as the overall beauty of the walking paths and green spaces. Many days I have gotten lost in these woods in North Providence and surrounding communities. What I have learned from my friend who belongs to the Narragansett Tribe and helps support the Tomaquag Museum in Exeter is the importance of nature as a grounding and restorative practice. She would often say, "it is time to talk to the trees." An activity I heard 20 years ago that I still do to this day. It is her strong belief in nature that has been an important part of my life and my identity.

# data[].attributes.body
The Canarsee (Canarse and Canarsie) were a group of people that occupied much of modern day Eastern Long Island, Brooklyn and Queens.  Some accounts credit the Canarsee with the sale of Manhattan in 1609. Today, the neighborhood of Canarsie, Brooklyn continues to reflect some of the values and traditions that the Canarsee embodied.

# data[].attributes.body
Steven Nutter

I grew up here. The history was always thin, but local history booklets give the account of: "Coming to America at an early date, Thomas Nutter first settled in Sussex County, Delaware, where his oldest son, Christopher, was born. They moved to Augusta County, Virginia, where the family remained until 1769, when they moved to Fayette County, Pennsylvania, and in March 1772 the Nutter brothers, Thomas, Matthew and Christopher, came to Harrison County, where they built and defended the now-famous Nutter’s Fort."

"Forts" in this area of country, to my knowledge, were not military forts against another country, but settlements in native land, as a way of pushing westward the line of colonial movement.

There is an historical marker, and other text that says "A cross-cut saw carried over the mountains by Col. William Lowther from Winchester was used to build the fort.  It was known as a “haven of security” for families during Indian raids and said to have been one of the strongest forts south of Fort Pitt [now Pittsburgh]. Settlers from as far away as Hacker’s Creek would come to seek refuge.  The fort was used by the Virginia State Militia during Indian Conflicts from 1776-1780."

# data[].attributes.body
I am Sarah Caligiuri (Western Shoshone) and I am an enrolled Tribal member of the Yomba Shoshone Tribe (YST). This pin is on the Yomba Shoshone Indian Reservation and is the precise location of my Zoho Bingadah great-grandfather's ranch. This is my traditional homeland. This is a photo of 2 Western Shoshone children learning how to play Iron Man during a School of Rock session that took place at the YST over winter break. The condition of this one-room school is beyond inadequate. There is no central heating, the floors and ceiling are water damaged, and many of the windows are cracked. Our space heaters were powerless against the high desert winter. This is the only place for children to learn indoors on the Yomba Shoshone Indian Reservation. The building is not suitable for children and overall, there is no capacity for the Tribe to offer educational services to their children. The Tribal community relies on a one-star rated school in Gabbs Nevada to provide their children with education. This is one of many events that inspired me to join this program. My goal is to provide Western Shoshone children with a safe and habitable K-12 boarding optional schoolhouse that includes Western Shoshone traditional teachings within its curriculum.

# data[].attributes.body
Natalya Rakevich
Since I immigrated from Ukraine in 1999 I have lived in the North Shore area of Boston. Last 20 years I have lived in Swampscott MA.
Before colonizers settled in this area and called it Swampscott, it was called by Native people Naumkeags which means “at the red rock” in Algonquin Indian.
This area was inhabited by the Pawtucket group which was locally known as Naumkeags. The population in Naumkeag's area estimates between 50 to 100 individuals. Epidemics of 1617 - 1634 years, that were brought by Europeans depopulated the area. The Massachusetts Historical Commission analysis of the land in 1985 did not find the exact places where any Native American lived in Swampscott. The Massachusetts Historical Commission concluded that the area was populated since it had a lot of food. Native people hunted, fished, and raised plants, and collected shellfish and wild plants.
References:
https://www.wickedlocal.com/story/swampscott-reporter/2021/12/28/about-swampscott-were-there-native-american-villages-here/9034158002/
https://www.swampscottma.gov/about-swampscott/pages/history-swampscott

# data[].attributes.attachment_link.readable_text
For a town whose name derives from the Algonquin Indian words for "at the red rock," it's reasonable to assume that Native Americans once lived hereabouts.

When Francis Ingalls, the first person of European descent to settle in present-day Swampscott, arrived here in 1629, "he found the place inhabited by Indians, with their wigwams extending from Black Will's Cliff along the North Shore," according to the 1885 book "Swampscott: Historical Sketches of the Town," by Waldo Thompson. The cliff, a "commanding battlement of turf-crowned rock that rises near the southeasterly end of King's Beach, is supposed to have been the site of Poquanum's habitation," it says in "The History of Essex County, Massachusetts," published in 1888.

Poquanum, an Indian sachem also known as Duke William or Black Will, claimed to own Nahant as well as extensive tracts in Swampscott. At one point, he sold Nahant and Black Will's Cliff to a man named Thomas Dexter for "a suit of clothes, two stone pestles, and a jewsharp," a local farmer named William Witter wrote years later. The town would later rule the sale void and revoke Dexter's ownership.

During what's known as the Contact Period from 1500 to 1620, the area was inhabited by members of the Pawtucket group, locally known as the Naumkeags, who lived along the coast from the northern part of Massachusetts Bay to York Village, Maine. Estimates place the Native American population in Swampscott at between 50 and 100 individuals. Epidemics from 1617 to 1619, which nearly depopulated Eastern Massachusetts, may have reduced their numbers to less than 50. Just 15 years later, smallpox ravaged southern New England, "destroying all of the Massachuset that had survived from 1617," the ethnographer James Mooney wrote in "The Aboriginal Population of America North of Mexico," published in 1928.

The exact sites of any Native American settlements in Swampscott weren't known when the Massachusetts Historical Commission issued a reconnaissance survey of the town in 1985. But it's likely that Native Americans did live here, as settlements from the period have been found in nearly every other town in the area, including Revere, Marblehead, Salem, and Ipswich.

In many ways, Swampscott would have been an ideal site for such settlements from the spring through the fall. The ocean supplied abundant fish and the surrounding woodlands teemed with wildlife. "Inland areas in northern Swampscott along the periphery of major wetlands may have also been good site locations," the Historical Commission wrote. "In addition to habitation and village type sites, special purpose sites such as fishing sites, burials, and quarries were also probably present."

Native life in Swampscott changed with the seasons. From spring to fall, inhabitants hunted, fished, collected wild plants and shellfish, and raised food plants. Hunting "focused on larger animals such as deer and smaller fur bearers," the Historical Commission stated. "Sea mammals such as seals and drift whales may have also been hunted in the town's harbor areas." Ducks and other birds could be found in wetland areas, and ponds and streams were home to various types of freshwater fish.

During the Plantation Period from the 1620s to 1675, fewer than 50 to 100 people lived in Swampscott at any one time. A small minority of them, including Poquanum, were Native Americans. By the end of the Colonial Period, which ran from 1675 to 1775, few, if any, Native Americans remained.
-Swampscott resident Robert Levy writes the monthly "About Swampscott" column that shines a spotlight on "little-known facts and historical aspects of the town." He welcomes questions from readers and residents. Do you have a question about Swampscott that you've had a burning desire to ask? Send it to Wendall Waters at wwaters@wickedlocal.com with "About Swampscott" in the subject line.

# data[].attributes.attachment_link.title
About Swampscott: Were there Native American villages here?

# data[].attributes.attachment_link.description
For a town whose name derives from the Algonquin Indian words for "at the red rock," it's reasonable to assume that Native Americans once lived hereabouts.

# data[].attributes.body
Sue Flis
I spent my childhood between 2 households. One was on Massachusett/Wampanoag/Pokanoket/Patuxet land that I knew as East Bridgewater, Massachusetts and the other was on Massachusett/Wampanoag/Pokanoket/Patuxet land that I knew as Plymouth, Massachusetts. Growing up in this area, I was surrounded by monuments to the history we were taught in school. However, each year on Thanksgiving my father would bring me to the National Day of Mourning protest at Cole's Hill.

# data[].attributes.body
When I went to the sites related to the Battle of Little Bighorn, we passed Heart Mountain. This is one of the many places American citizens were imprisoned by Executive Order 1066 issued by President Franklin Roosevelt on February 19, 1942. Over 100,000 American men, women, and children of Japanese ancestry were moved to "assembly centers" known as Internment Camps, but really Concentration Camps (Germany had Death Camps). Heart Mountain was open for 1,187 days, and 10,767 people were confined there. It is on Crow Nation and Northern Cheyenne land. Our oppressions are intersectional. - Claudia  https://www.heartmountain.org/history/life-in-the-camp/#:~:text=On%20January%201%2C%201943%E2%80%93at,than%2014%2C000%20prisoners%20passed%20through.

# data[].attributes.location_name
Little Bighorn Battlefield National Monument, I-90 Frontage Rd, Crow Agency, MT

# data[].attributes.attachment_caption
Battle of Little Big Horn (took place in center of photo)

# data[].attributes.headline
Little Bighorn Battlefield National Monument, I-90 Frontage Rd, Crow Agency, MT

# data[].attributes.subject
Little Bighorn Battlefield National Monument, I-90 Frontage Rd, Crow Agency, MT

# data[].attributes.body
In 2019, I went to the land of the Northern Cheyenne Nation and the Crow Nation. I took a class at Montana State University. It was about understanding the events at the Battle of Little Big Horn, which is situated in the middle of Crow Nation. The parking lot,  museum, and national cemetery are owned by the U.S. (even though they are on someone else's land). Among other things, I learned about the importance of Indigenous oral traditions and the power of the dominant culture to tell a narrative and convince future generations of its validity, even though it is wrong. I also learned that research (in this case, archaeology) is a tool to right those wrongs and bring back Indigenous stories and voice - Claudia

# data[].attributes.body
In the summer of 2019, I visited the land of the Choctaw to see the Cahokia Mounds. There is an ancient "stone henge" astronomical observatory as well as huge mounds where over 20,000 people lived at one time (possibly ancestors to Choctaw, but known as Mississippian culture). This is one of the largest Indigenous complexes to ever exist in what is now known as the United States. It is relevant to my research because it highlights the general invisibility of great achievements and thriving civilizations of Native Americans (i.e.: the missing piece of Indigenous history) - Claudia

# data[].attributes.body
I grew up in various towns in Western Massachusetts, in Franklin County, which is Pocumtuc, Nipmuck, and Wabanaki land. One of the towns I lived in, Deerfield, is a museum of colonial American life that was famous for what is now called the Raid on Deerfield but was for many years called the "Deerfield Massacre," which occurred in February of 1704. How we talk about this incident, the words we use to describe the participants, people’s understandings of the reasons for the conflict, and even what we call Deerfield itself is evidence of how conflicted the stories are.

This history is personally uncomfortable for me as I can trace my family tree back to at least four of the prominent families that settled Deerfield in the 17th century and stole the land from the Pocumtuck people. I have been relieved to return to the museum and see the ways that they have worked to reframe the narratives and critically examine the way that the museum presents these events. For the 300th anniversary of 1704 the museum launched a website called The Raid on Deerfield: the Many Stories of 1704 (​​http://www.1704.deerfield.history.museum/home.do) which explores the many complications of the raid.

-Sadie Cora

# data[].attributes.body
Jen Ryley Welsh

I work at a small college in New London, Connecticut, located directly on what is referred to as the Thames River. This name is used widely in the designation of streets and businesses throughout the city and is even used to name a significant program within our institution. The name of the river is a constant reminder of colonizing acts committed by white, European settlers and the ongoing legacy of their claims to land seized from indigenous people of the Pequot Nation, who have continuously occupied the land for over 10,000 years.

A recent bill proposed to the CT General Assembly to rename the Thames River to the Pequot River has both support and opposition among the local Mashantucket Pequot, Eastern Pequot, and Mohegan tribes. While there is historical precedent of the river being referred to as both the Mohegan and the Pequot, the names do not reflect the traditional indigenous references to the body of water. The Mohegan Tribe, which has historically referred to the river as the Massapequotuck, has called for further discussion to find agreement on a name that is respectful to both the Mohegan Tribe and Pequot Tribal Nation.

Agreement among the tribes is necessary for any forward movement of the bill in the state legislative process. This important dialog exemplifies the critical centering of native voices and the work being done regionally to honor the native experience.

Lynders, M. (2023, March 3). Proposal to rename the Thames River sparks debate among Connecticut tribes. CT Mirror. https://ctmirror.org/2023/03/03/ct-thames-river-rename-pequot-tribe-debate/

The Mashantucket (Western) Pequot Tribal Nation. (n.d.). Tribal history. https://www.mptn-nsn.gov/tribalhistory.aspx

# data[].attributes.body
My name is Linda R. I pinned this site because of its place in our history and its place in my family's history. My family has a little cottage near this beach. It has become a refuge for our family and a very happy place. It is also the 1st place where my children learned about 'spin' as it relates to our relationship with Native Americas and their tribal lands. This beach is referred to as the site of the 1st Encounter between the native peoples and the Pilgrims. For years, it was told as an attack by the Native Americans upon the Pilgrims. Historical research has revealed that this was not the case; the Native Americans were not the aggressors. It is an important new lens through which to begin our course and to think about our history.

# data[].attributes.body
I live and work in Maine, which was tribal land long before white settlers arrived.

It first was stewarded by four Indigenous tribes: the Passamaquoddy, Penobscot, Maliseet and Micmac tribes.

Together, they fall under the umbrella of Wabanaki Nation.

More than 40 years ago, the Maine Indian Land Claims Settlement Act was signed into law, but the conversations surrounding the Wabanaki Nation and its future are far from over.

*It's important to note that the question surrounding sovereignty and the future of the tribes remains unresolved.

In fact, some would like to see the act scrapped completely and instead have members of Wabanaki Nation and Maine officials go back to the drawing board.

"I believe that the Maine Settlement Act has locked us again into this paternalistic relationship with the state of Maine, a relationship that we don't want, we haven't wanted for a long time," Giourard said. "It didn't serve us well, you know, all the years leading up to the land claims, and so there's nothing that can convince me that anyone expected that to continue, and it's almost like the land claims kept us in shackles."

# data[].attributes.attachment_link.readable_text
The land that is Maine was tribal land long before white settlers arrived.

It first was stewarded by four Indigenous tribes: the Passamaquoddy, Penobscot, Maliseet and Micmac tribes.

Together, they fall under the umbrella of Wabanaki Nation.

More than 40 years ago, the Maine Indian Land Claims Settlement Act was signed into law, but the conversations surrounding the Wabanaki Nation and its future are far from over.

The Maine Indian Claims Settlement Act What is it?

The Maine Indian Claims Settlement Act was signed Oct. 10, 1980, by President Jimmy Carter.

The settlement came after a long legal battle between the State of Maine and two of the Wabanaki nation's tribes: the Passamaquoddy and Penobscot.

At the time, the tribes claimed 12 million acres, or nearly two-thirds of the state of Maine, belonged to them. Justice Edward Gignoux, agreed with them.

The Maine Indian Claims Settlement Act Who did it impact?

That ruling, by Justice Gignoux, stirred controversy across Maine. All of a sudden everyone from private landowners to business owners were worried about the future.

At the time, one newspaper headline from the Bangor Daily News read, "Indians warn of lawsuits against homeowners." Another read, "Land claims cloud proposed center."

The ruling also forced the State of Maine and tribes to work together and reach a settlement agreement to be approved by Congress.

Maine's governor and the legislature viewed the outcome as a huge win.

At the time, the Passamaquoddy and Penobscot Nation saw it as a victory as well.

The Maine Indian Claims Settlement Act Congress gets involved

Two key players in the passage of the legislation were U.S. Sens. Bill Cohen and George Mitchell. Attorney Tim Woodcock, who was from Bangor, was appointed by Cohen to the Indian Affairs Committee.

It would take several months, but eventually all parties would come to an agreement.

The agreement, approved by Congress, gave the tribes $81.5 million in reparations for land taken from them.

The Maine Indian Claims Settlement Act Maine implements the act

A sister law passed by the Maine legislature, the Maine Implementing Act, would determine how those assets would be distributed to the tribes and would also require them to follow Maine law.

The Maine Indian Claims Settlement Act What is sovereignty?

Donna Loring, Darren Ranco, and Maria Giourard are all members of the Penobscot Nation. The trio has spent hours combing through the settlement and its history over the years.

Giourard grew up on Indian Island and wrote her senior thesis on the act at the University of Maine.

Ranco is an associate professor of anthropology and coordinator of Native American research at the University of Maine.

Donna Loring served as senior advisor on tribal affairs under Gov. Janet Mills.

They believe that, for the Wabanaki people, the act had the unintended and unwanted effect of taking away the tribe's sovereignty.

Sovereignty is defined as having supreme power or authority as a self-governing state.

And while the act was written in a way that allowed the tribes to go back and make amendments as needed, they said that process didn't work as they expected.

For that reason, among others, Loring called the Maine Indian Claims Settlement Act the "biggest piece of fraud in Maine's history and maybe even the country's history."

"I think people had been promised, maybe incorrectly, that even if things were a little bit off that it was fixable, that it could be the first draft or something," Ranco said.

"Their vision was always to assimilate the tribes and have the tribal communities become municipalities, you know, political subdivisions of the state, which is how they're interpreting the document now, and they're referring to us over and over again as municipalities," Loring said.

The Maine Indian Claims Settlement Act Follow the money

Records indicate tribes in Maine had been living in extreme poverty at the time of the agreement.

In 1976, after receiving Federal recognition, some money started to flow into the tribes. This gave them a little more control over their economic future. Girouard said it was a transformative time for Indian Island.

"The first phase of housing was being developed, and it was something so beyond our scope we nicknamed it Hollywood," Giourard said. "These new phases of housing that we're coming in were really nice by our standards, and we could see how our community was growing and having opportunities and just building up it was just before our eyes."

The 1980 Settlement Act signaled another potential shift in economic development for the tribes.

Girourard, Loring, and Ranco agreed there were good and bad investments made with the money they received from the settlement.

One of those deals, specifically made by the Passamaquoddy tribe, included the purchase of the Dragon Products Company in Thomaston, New England's only cement maker.

The tribe sold it to a Massachusetts-based company a few years later.

"The deal, which sources valued at $80 million, is an example of the increasingly aggressive business posture of American Indian tribes," the New York Times said in an article.

An investment the Penobscots had high hopes for was the Sockalexis Ice Arena, which was built on Indian Island in 1984.

"We had a lot of children who were playing ice hockey, and we thought this was a great way to invite people over, and it didn't pan out that way, you know. The arena still stands, and it's been through a couple of different life spans," Giourard said. "It was the high-stakes bingo, and then that became challenged with the casinos in Bangor, and I would say some of the inequitable gaming laws of the state, so I would say there were a lot of factors. And, like Donna said, we didn't know a whole heck of a lot about being business owners in the beginning but, you know, we did the best we could, and everything is a lesson learned."

The Maine Indian Claims Settlement Act Back to the drawing board?

The question surrounding sovereignty and the future of the tribes remains unresolved.

In fact, some would like to see the act scrapped completely and instead have members of Wabanaki Nation and Maine officials go back to the drawing board.

"I believe that the Maine Settlement Act has locked us again into this paternalistic relationship with the state of Maine, a relationship that we don't want, we haven't wanted for a long time," Giourard said. "It didn't serve us well, you know, all the years leading up to the land claims, and so there's nothing that can convince me that anyone expected that to continue, and it's almost like the land claims kept us in shackles."

The Maine Indian Claims Settlement Act Holding onto hope

Despite the continued controversy surrounding the act, everyone interviewed for this story agreed there was hope for the future.

"We just want to be left alone to progress and be able to choose our economic future to choose our educational future to do what we see fit to do with our lands and our court and our law enforcement." Loring said.

"Some people fear that if the tribes to get sovereignty, you know, it's going to be horrible. [That] they're just going to be able to do anything and trample their next-door neighbor's rights. I know that's not the way I see the tribes operating," Loring added. "I think that we would totally be respective, and we are of other people's lands and how they do things, you know, because we've had it done to us. It doesn't mean we're not going to turn around and do something like that to them, which they fear."

The Maine Indian Claims Settlement Act A statement from Gov. Janet Mills

When asked for comment on the Settlement Act and the question of sovereignty, NEWS CENTER Maine received this statement from Gov. Janet Mills:

# data[].attributes.attachment_link.title
The Maine Indian Claims Settlement Act, more than 40 years later

# data[].attributes.attachment_link.description
The land that is Maine was tribal land long before white settlers arrived. It first was stewarded by four Indigenous tribes: the Passamaquoddy, Penobscot, Maliseet and Micmac tribes. Together, they fall under the umbrella of Wabanaki Nation.

# data[].attributes.body
There were more than 500 uranium mines in the Navajo Nation during the cold war. The U.S. government purchased the ore to make a nuclear weapon. Many people in the Navajo who worked in the mine and lived near the mines have been suffering from medical conditions due to uranium contamination. Navajo nation asked for compensation, but one-third of the mining companies have shut down or have run out of money. There are 160,000 abandoned hard rock mines, which continue to pollute the land.
Kaoru Miyazawa ( Miya) March 17th, 2023

I share this information because of my recent work on Hibakusha in Fukushima and their international network. Hibakusha, which initially referred to victims of atomic bombs in Hiroshima and Nagasaki, has never ceased to expand since 1945. It is not coincidental that these victims are in socially and geographically marginalized locations worldwide. In addition to Navajo Nations in the U.S., Bikini Atoll, Semipalatinsk in Kazakhstan, Three Mile Island in the U.S., Chornobyl in Ukrainian, and Fukushima, Japan, produced Hibakusha. These hibakushas, their land, and water have been susceptible to contamination for generations. Can you imagine that half year of Uranium235 is 700 million years? Is nuclear energy sustainable? Who is benefiting from atomic energy in the sacrifice of whose life, health, and land?

# data[].attributes.attachment_link.title
For The Navajo Nation, Uranium Mining’s Deadly Legacy Lingers

# data[].attributes.attachment_link.description
Uranium mining on Navajo lands ended in 1986, but the tribe is still suffering profound health effects. The government started cleanup only recently; many of the polluters have gone out of business.