Nip m ucspohkeA QuarterCy WewsCetter of the Nipmuc Nation

"Nipmuc People Everywhere"Vol. I Issue 4

Spring 1995

pcra a inVCLUllVA 111 I

A person's wardrobe has long beena statement of one's individuality.Choosing one's own style oftendevelops over a period of years. Theregalia that a person creates for hisor herself also reflects thisindividuality.Over time, our regalia has changed

drastically from what it once was.Traditionally, one's regalia was madeby close relatives or patterned afterwhat one saw in his or her dreams andvisions. Today, a wide assortment ofindividual styles has developedthrough the mingling of many nativenations. Out of personal preference,many people have adopted styles ofother nations such as garment ormoccasin style or beadwork design.

But the regalia of our Nipmucancestors—what did it look likebefore the Europeans arrived?Sipmucs received some insight

toward pre-contact dress fromanthropologist Tara Prindle at agathering of the Nipmuc IndianAssociation of Connecticut inJanuary.

Prindle, a doctoral candidate ofAnthropology, received her bachelor'sdegree from the University of Vermontand her master's from the Universityof Connecticut. Over time, she hasbecome a specialist of nativecraftwork and art.

"I feel there's great importance inhelping people return to theirculture," Prindle said. Her worksince 1983 reflects her desire tohelp native people regain what waslost.

Prindle has worked with the NipmucNation, as well as other Algonkiangroups and natives of the Plains.She and her colleague, Shelly

Smith, addressed the group of about30, beginning first with moccasins.She noted that early Nipmucs wouldhave had center-scam raocs withfolded-over cuffs. At the heels,some styles had a small triangularappendage or "tail." Some cut thesetails off leaving the rounded heel,while others kept it intact to trail

on the ground. Early Nipmuc mocswere originally decorated withmoosehair and porcupine quills; afterEuropean contact they were beaded. Aswith most eastern Woodland beadwork,the design patterns were floral, asopposed to geometric.

"The floral patterns reflected arich, closed, wooded environment,whereas geometric mirrored a moresharp, open landscape," Prindle said.Often beadwork on garments were

done on panels that could be easilyremoved when the garment was worn-through and discarded. This savedthe hours of tedious work done on thebeadwork and also allowed it to behanded down to children,grandchildren, etc.

Mashantuckei Pcquot - circa 1600

According to Prindle, leggings wornby Nipraucs were tighter fitting thanPlains style leggings and probablyhad a center seam also. Both womenand men wore them, but men's leggingswere higher up the leg, whereas thewomen's rose only to the knee.Garters, quilled or moosehairembroidered were worn by both sexesjust below the knee, but she notedthat some men would opt to have theirgarters above the knees. AfterEuropean contact, garters were oftenfingerwoven.

In warm weather, small children rannaked and both men and women oftenwent bare-chested. While onlybreechclouts or hide skirts wereworn, this did not express any lackof modesty, Prindle noted.

"It's been documented where thewomen were actually quite modest.For instance when they wanted tochange their skirts they would wrapa second one around them to coverthem while they changed," she said.

In colder weather, hide wraparoundskirts and tunics below the knee wereworn by women; men wore breechclouts,leggings and heavy furs wrappedaround the upper body. Childrendressed as their parents did or wereswaddled in fur. The fur hides wereworn with the fur against the bodyfor warmth, with the exposed hides

painted. For protection againstrain, the fur was worn on theoutside, and birchbark hats andshoulder covers were worn. Manygarments had detachable sleeves,enabling them to serve the weareryear round. Capes were also worn byboth men and women.

Regarding personal adornment,tattooing was common among menespecially on the biceps, resemblinga cuff or arm band. Leg, facial andpectoral tattoos on men were alsopopular. Some women tattooed, butmost commonly something small,perhaps small dots in a horizontalline under the bottom lip.

Earrings were worn by both sexes,also necklaces, anklets, headbands,sashes, belts and bracelets of allvarieties. "Loops and loops ofwampum worn on both earlobes werevery common with both men and women,"said Prindle. Often earlobes wereslit horizontally across almost itsentire width to accommodate the largeamounts of earrings worn. Notationsin historical writings show that somemen lost their lower earlobes becauseof frostbite in the winter, sheadded.

(con tinued on next

WHAT'S HAPPENINGJune 23-25 Spiritual gathering of the Nipmuc Nation — location to be

announced in next issueMay 13 Chaubunagungamaug Council — Planting Moon Observance

Chaubunagungamaug reservation School Street, Webster MAFor information, call: (508)943-4569

July 1 Chaubunagungamaug Council — Strawberry Moon Festival & Pot luckFor information, see May 13

July 30 Hassanamisco reservation: Annual Native American Fair & PowwowHassanamisco res., 80 Brigham Hill Rd., Grafton MAFor informattion, call (508)393-2080

Sept 9-10 Chaubunagungamaug Council — 15th Annual Nipmuc PowwowGreenbriar Park, Rt. 12 Oxford MAFor information, call (508)865-9828

Oct. 14 Chaubunagungamaug Council — Harvest Moon Festival & Pot luckFor information, see May 13

Dec. 2 Chaubunagungamaug Council: Nikkomo FestivalUnited Church of Christ, Main St., Webster MAFor information, call: (508) 943-4569

Nipniuc Regalia !n FocusI con tinned)

Typical mediums used in jewelrywould be shell, bone, teeth, claws,etc., and the prized wampum. Rawbrass and copper were used, as shellcasings and tobacco can lids were notyet trade items. Copper kettles andother utensils were fashioned into

and pendants.

ir« Prindle(I 994)

Beaver

Stone Effigy PendantsTurtle

Through the years, as non-nativepeople made their way to TurtleIsland, they brought fabrics,ribbons, buttons, metal alloys, andmore. Many of these items appealedto the native population andeventually they were adopted into thestyle of regalia and casual clothing.Komen and children found more favorwith the fabrics and began to wearthem year round. Animals became lessabundant with the settlers now movingin, and hides became scarce.

Some other points Prindle madebefore closing: women often woretheir hair straight, but it was alsoa practice for married women tobundle up their hair at the back oftheir heads in the shape of a club.3t was then wrapped with a piece oflong cloth which was allowed to hangdown their backs. Men and women alsowore headbands.

Regalia is a very personal thing,but something which constantly growsand evolves with the person. Manypeople try to add one item to theirregalia each year, Prindle added,"But preferably something small or itwill become very heavy, very quick!"

If you are interested in joiningthe Nipmuc Indian Association ofConnecticut to learn more about yourrich culture and heritage, contactthe NIAC at: NIAC, Box 411, Thompson,CT 06277 (203)923-2001.

T»r« Frlr.dlt11994)

Tarn Prindle can be contacted at

11C C o J J o i / c farkStorrs, CT 062SS

THAT'S IN A NAME?

Nipmucspohke comes from the union oftwo words in our native language, andrepresents the idea of Nipmuc PeopleEverywhere, "Nipmuc" means FreshwaterPeople. "Quinnepohke" translates to"about the land", or "everywhere. "A few years ago, Grandfather Bronn,who knew our language best, relatedthis word "Nipmucspohke" to us, todesignate Nipmucs Everywhere.

Nipmucspohke is a quarterly n a t i o n a lnewsletter of the N'ipmuc Nation. Itis published by the organization,Nipraucspohke, Inc., based in NewJersey. Founded in January, 1994,tile organization opens its membershipto all Nipnucs, their families andfriends of the Nipmuc Nation. na d d i t i o n to providing the newslette ,its goals are to aid in res tori 2cultural traditions and to promo ebetter public awareness of nati epeople in general. For mo einformation regarding Nipmucspohk ,Inc., contact:

N I P M U C S P O H K E , INC.P.O. Box 5292B r a n c h b u r g N J 0 8 S 7 6

All written works submitted forpublication are subject to editingunless so specified by thecontributor. E d i t i n g is done solelyfor the purpose of improved c l a r i t yand/or space l i m i t a t i o n s . Youru n d e r s t a n d i n g is appreciated.Cheryl Magos, Editor

© C o p y r i g h t 1 9 9 5 N i p « u c s p o h k eA l l r i g h t s reserved

WHAT YOU CAN DO TOHELP:*: WONTED *

NIPMUC REMEMBRANCES AND FAMILY LORE

The New England Native American Institute (N.E.N.A.I.) and the WorcesterHistorical Museum are co-sponsoring a three-part program series called SpecialPlaces. This series focuses on a 26-acre reservation once belonging to the Peganband of Nipmucs. The land is situated in what is now the town of Webster MA.The program includes a panel discussion in June, a 15-20 minute slide show thatwill travel to various community groups throughout the summer and thepresentation of a final video to be shown in November.

This series hopes to engage Nipmuc descendants in learning about their sharedhistory and encourage them to be participants in documenting and understandingthe land's story. The 26 acres is the only Nipmuc land held in common from the17th century until it was sold by the Commonwealth of Massachusetts in 1887.

We ask all Nipmucs who wish to share their family stories and memories to contactus in the weeks to come. Anything you wish to contribute will be welcomed.

For more information, please contact:

Cheryll Hoi leyJoan Ke1 leyN.E.N.A.I.orNipmucspohkePO Box 5292Branchburg NJ 08876

(508) 853-5605(508) 756-4955(508) 791-5007

(908) 218-0783

NIPMUCSPOHKE wishes to extend its gratitude to Wayne Wiedemer, Eagle Sun, BobStedtler, Nicky Magos and Patricia Brown Brygier for their tremendous assistancewith every issue. Without their efforts, support and generosity, you would notbe holding this issue. TAUBOTNE.

WOMAN OF THE WARRIOR

She waits quietly working the job of two,while her mate is fighting for their countryfor freedom in the land.They do not understand the reason he was sentrisking his life, risking his family life, but he goesbecause he has to.Me is a warrior and she is the woman of the warrior.We will respect her and show her honor starting today.

When he returns, he is not the same,for he has been in a war that was insane.At times he has been quiet and withdrawn and at times she'sput up with the nightmares both day and night of a warlong gone by.She's the foundation that he builds his emotional strength onand a comrade in arms. She has had to explain to the familyand friends why he acts that way.She has earned her stripes and her right to stand by her manon Veterans' and Memorial Day.She's the most special person in the World — She's the Mate ofa Veteran.

—Bright SkyNipmuc, Mansfield, CT

Caring& Sharing

BUILDING OUR CGHHUH.'TV

It is such a positive sign not only to where we have been, butwhere we are going -- this newsletter brings Nipmuc people arenewed sense of being. Our belonging, our sense of community, isvery pertinent at this time.

So many studies have shown that people without a sense ofbelonging and away from their own people live less productivelives, and shorten their time on Mother Earth. We as Nipmuc peoplehave so much to contribute, not only to our native brothers, butto the rest of the human race.

This newsletter is restoring our nationhood, lifting the self-esteem that many have been robbed of. I am proud to contribute toNipmucspokhe.

--AhanecqaNipmuc, Hyannis MA

JLJTTTLE: BIT OF

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Greetings Fellow Nipmucs,

FROM THE EDITOR-..

I hope that you all like whatyou've seen in these first fourissues, and I look forward to hearingall of your comments.and suggestions.It is such a pleasure to receive yourletters, and to respond to each one.Our circle is closing, comingtogether again, our bondsstrengthening.

Many of you are wondering with what"group" Nipmucspohke is associated.We are not from the Hassanamisco bandor the Chaubunagungamaug band, orNTAP, NIAC, Quinnatisset, or anycasino. The only group we areassociated with is the Niprauc Nation.Period. All views are welcomed andencouraged.What have we accomplished in this

first year? Lots. For the firsttime, everyone has the opportunity tobe aware of issues within our nationand every group or individual has theability to contact our Nipmucbrothers and sisters for whateverreason, free of charge. All you haveto do is write or call and let usknow what you have to say.Our participation at Nipmuc

gatherings is improving because ofawareness — if you aren't there withus, you can't say you didn't know,-And we aren't just talking politics.Nipmucspohke has offered language,spiritual -ideas, art and poetry, andmuch more. Our current mailing listreaches almost 900 FAMILIES acrossthe country — that's well over 1,000Nipmucs. Whatever you have to sharegoes out to everyone of them.Please! Speak up!

Now what is our next step? Weneed to pool our resources and thisis our task for this year. Everyoneof us has something to offer and weneed now to take inventory of whatthose things are. We are allstriving for federal recognition andit is no secret that we are workingwith only pennies in our pockets.Not all things require money.Whatever it is that you do cansomehow help if you are willing.Please take a moment to fill out theform in this issue that tells us whatyour skills or talents are and if youare willing to offer yourself to helpyour people. It is our hope togather this info and when the timearrives that we need help or advicewith a certain job, we can call onyou. You can always say "no," butyou can't say "yes" unless you tellus how you can help.

If there is a service you wish tooffer free or discounted to Nipmucs,tell us and we will spread the word.So many times I have heard

frustrated people say that they haveoffered their services to the tribeand never heard a word. Tell us nowand we will put you in our filedesignated NETOMP (FRIEND), so thatyou may be called on when necessary.Do you live in Virginia? NY?California? That doesn't Bean youare left out. You can still do manythings long distance. Trust me. Iknow. I publish a newsletter 250miles outside of Nipmuc territory.Also during this year, we will make

every effort to be more prompt in ourmailings; we realize that some of youare receiving the newsletter "afterthe fact." Working with bulk mail istricky — please bear with us whilewe iron out the wrinkles.

What else can I say? It is trulyinvigorating to hear from Nipmucseverywhere so united in their desiresto strenghten our Nation. EVERYONEOF YOU HAS A VOICE THAT WE ARE ALLWAITING TO HEAR. Nipnucspohke offersits pages like open arms to each ofyou. Please reach out to yourPeople!

Aquene!

WANTED*Energe t ic , Car ing & Responsib le

VOLUNTEERS************************************

Name:

Address:

Phone:

Your age: <18 18-29

30-40 41-50 51-60 60+_

Status: S H O W # o f children.

Occupation:

I can help by:

Taubotne! Thank you so much!

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Think About ~"

A few weeks ago, at a pow-wow in Sturbridge MA, Cheryl Magos asked me to writean article for Nipmucspohke. I am not very good at writing, but I'll give ita try, so bear with me. I have decided to write about an incident that has hadme troubled for some time now. I will try to make the story as short aspossible.

It all started at the Deer Island Reenactment in South Natick in October 1993.It was my first trip there and I was not sure of the directions. When I arrivedat John Elliot's church, I spotted a man on the corner, his arms full of somekind of correspondence, and a smile on his face, so I asked him about the event.He seemed to know all about it and directed me across the street to the "Falls,"where a small ceremony was already in progress. After the ceremony, this sameman invited everyone to view a mural of "The Natick Indians", bound in chains,being forced Into boats to Deer Island. As we left the post office, this sameman was there handing out various pieces of information about Deer Island.For the following year or so, I had worked with this man in attempting to

educate and inform the local Native Americans about these Deer Islandreenactments and the efforts of the Muhheconneuk Intertribal Committee on DeerIsland to preserve Deer Island and any Native American remains there.I just couldn't believe the amount of time, energy and effort this man was

putting into this project. His many trips by car from his home in Albany, NYto Boston, from Boston back to NY. Then numerous times to Ontario, Canada toconfer with the Delaware Nation about this project. His unselfish dedicationto this project for the Native American community, by a white man, was againquite unbelievable to me.

Now I'll get down to what is bothering me about this. About the time of the1994 Natick reenactment, a dispute arose about this man's religious beliefs bythe very people he has worked so hard for. I just did not or could notunderstand this. Instead of at least thanking this man for all the work he hasdone on these Deer Island reenactments, we instead criticize him for hisreligious beliefs.

I was told a story by a very close friend of mine who lives on the "MohawkTrail." The story takes place around the middle 1800's. He tells of an Indianwar party who for days had been scouting a group of white settlers from atop alarge hill. Every morning, the settlers would start their day by kneeling onthe ground for a time before starting their chores. The warriors would laughat these happenings and thought the settlers to be crazy. After a few days, thewar party was joined by a more elderly warrior. The next morning, the warriorspointed out the settlers to the elder warrior as they laughed. The elder warriorshouted, "Do not laugh at them, for they pray to their God." The rest of thewarriors were very shaken and ashamed that they had ridiculed the way in whichthe settlers had prayed.Maybe this is what I feel — ashamed; ashamed that any Native American would

condemn an individual for not wanting to participate in a religious ceremony thathe was not comfortable with. Is it not noble for that individual to walk awayand return when the ceremony is over? Something to think about!At this point, I would like to say, Mr. Gary McCann, you are my friend, and

always will be. I don't care what your religious beliefs are. I appreciate whatyou've done for "this" Nipmuck Indian and for other Native Americans. I wishGary McCann the best of luck and the best of health.

The comments and remarks in this story are mine alone, and not from any tribalaffiliation or any organization that I am a member.

It has also been brought to my attention that a disturbing letter was writtento the Delaware Nation in Ontario, Canada. But that's another story. Thank you.

Aquene,

Ken "Winneshiek" WhiteNipmuc — Fiskdale, MA

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ft'e are making every effort to reach all of you. However, not all of oursources for addresses have been correct or many of you have moved. The postalservice will forward your mail to your new address for only one year. Pleasenotify us if you move. If your last name appears here, there is someone in youjLfamily For whom we have no address. Please contact us to see if you can assistus in including everyone's family. Taubotne.

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NIPMUCSPOHKEP.O. Box 52928ranchburg: NJ 08876

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ADDRESS CORRECTION REQUESTED

Aukeeteamitch — the Earth Awakening Ceremony, scheduled for March,has been cancelled due to lack of facilities.

If you, or anyone you know can provide a quiet place for Nipmuc ceremonies tobe held, please call (508)886-6073 or (908) 218-0783. It is preferrable if thesite has: — open area for large circle to form

— camping area, no hookups required— isolated area for sweatlodge and fire pit— shelter for large group, such as a barn— no or low cost for site usage— sanitary facility— location on Nipmuc landr