#mikmaq — Public Fediverse posts

#Gardens that Nurture #Culture

Spring 2022

Excerpt: "Growing one’s own food became more appealing and, in some cases, a greater necessity to many in this pandemic era. #NativePeoples have long tended gardens that have provided their communities with #sustainably grown foods, #MedicinalPlants and #NaturalMaterials. Today these much-needed sources of local, healthy foods are also places to cultivate and preserve #CulturalTraditions.

" 'Even some Native cultures—like #foraging cultures—that didn’t historically garden now see it as a helpful use of land and time and money because they can efficiently produce the kinds of foods that people need to stay healthy,' said Elizabeth Hoover. Of #Mohawk and #Mikmaq descent, she is an associate professor of Environmental Science, Policy and Management at the University of California in Berkeley. Researching this trend, she drove 20,000 miles in 2014 to talk with dozens of #AmericanIndian gardeners and food advocates.

"In western North Carolina, David Anderson works as the horticultural operations supervisor at the #JessieOwleDugan #NativePlant and Greenhouse Facility of the Eastern Band of #Cherokee Indians. The complex includes three #greenhouses, 30 raised growing beds, a 3-acre nursery and 5 acres of fields dedicated to producing crops specifically for their seeds. It also has 330 acres of field that can be leased to enrolled tribal members who wish to garden or farm.

"While the facility does generate funds for the tribe, it also preserves culturally important species to get them into the hands of tribal members to plant. It focuses on growing traditional plants, such as #grapes, #elderberry, #WildStrawberries, #blackberries, #huckleberries sochan and #cohosh. In 2021, the greenhouse also grew #hickory saplings, which once mature, can to provide wood that can be used to make stickball sticks, artworks and other traditional projects. 'We serve our community with plants for home, for farmers, and for restoration,' said Anderson."

Read more:
https://www.americanindianmagazine.org/story/gardens-that-nurture-culture

#SolarPunkSunday #TraditionalFoods #NativeAmericans #CulturalPreservation #GrowYourOwnFood #Resilience #FoodSecurity #HeirloomPlants #SeedSaving

#BreakingNews! 🚨 #LandBack in #Maine!

Land returned to #MikmaqNation will double tribe’s territory

Nearly 3,400 acres have been returned to the Aroostook County-based tribe.

by Reuben M. Schafir, June 22, 2026

"The #Mikmaq Nation is expanding. The tribe on Friday obtained title to #MesgilgMaqamigew, a nearly 3,400-acre parcel near #BridgewaterME. The land return is so large it will more than double the tribe’s holdings.

" 'For decades the Mi’kmaq citizens have seen their traditional hunting and gathering grounds disappear to development or private ownership not allowing access,' Chief #SheilaMcCormack said in a news release. 'This property will give our people a place for outdoor recreation, a place to teach our children how to hunt and fish, and a place we can pass down the traditions of our ancestors before they are forgotten.'

"Of the four #Wabanaki tribes, the Mi’kmaq Nation received federal recognition last, in 1991. It and the #HoultonBand of #Maliseet Indians hold far less land in Maine than the #PassamaquoddyTribe and #PenobscotNation, which each have more than 150,000 acres.

"#TheConservationFund negotiated a below-market value sale and purchased the parcel last year from #forestry company #HCHayne, then held it on behalf of the tribe. The organization worked with an alliance of tribes known as the Wabanaki Commission on Land and Stewardship, and #FirstLight, a group of non-native, land-based organizations, to secure $1.9 million for project.

" 'Indigenous land return projects are a cornerstone of our conservation efforts,' Tom Duffus, Northeast representative for The Conservation Fund, said in a statement. 'I’m thrilled that this special place is once again managed by the Mi’kmaq Nation, whose citizens have stewarded this landscape since time immemorial.'

"Mesgilg Maqamigew means 'big land,' a name chosen in recognition of the significance to the tribe of a parcel so large, contiguous and lush with resources.

"The property contains #forests, #wetlands and more than three miles of #NorthWhitneyBrook, a stream with a thriving #BrookTrout population, according to Mi’kmaq Environmental Health Director Shannon Hill.

"The tribe has already located #fiddleheads there, and Hill said they plan to use the land for #hunting, #fishing, gathering and timber. Snowmobile and ATV trails are available for public use.

"#RichardSilliboy, a basket maker and former Mi’kmaq vice chief who sits on the commission, is hopeful the parcel has #BrownAsh for weaving — but expects, at least, 'some decent fishing.'

"#MesgilgMaqamigew is the sixth to be completed in a series of projects spearheaded by the commission that are collectively known as the tributary land returns. The tributary returns comprise 52,000 acres in 11 discrete projects involving all five tribal governments in Maine at an estimated cost of $52 million."

Read more:
https://www.pressherald.com/2026/06/22/land-returned-to-mikmaq-nation-will-double-tribes-territory/

Archived version:
https://archive.md/Bkbl0

#WabanakiAlliance #Dawnland #ProtectTheSacred #ProtectTheForest #LandConservation #NativeAmericanNews #IndigenousNews #MaineSettlementAct #NativeAmericans #Indigenous #WaterIsLife #LandIsLife #LandStewardship #Stewardship #SolarPunkSunday

Another not on the list...

#Mawiomi of Tribes

"Each year, on the third weekend in August, the #MikmaqNation celebrates the #Mawiomi of Tribes which is dedicated to all people of #MotherEarth. The word 'Mawiomi' is derived from the Mi'kmaq language meaning 'Gathering.' The event is intended to showcase the beauty, strength, spirit and endurance of the Mi'kmaq culture and tradition.

"Pow-wows have changed over the years; In the early times, hunters would invite their friends and relatives to share their good fortune. As time went on, while the meal was being prepared, relatives would dance to honor their host. Eventually, dancing became the main focus of the event. Participants began to use this time to display their weaving, craft-work, and other finery. Pow-wows also had religious significance; they were an opportunity for families to hold naming and honor ceremonies."

COME JOIN US FOR:

DRUMS
MUSIC
DANCING
CRAFTS
VENDORS
AND MORE

"Today, Pow-wows or celebrations, are very much a part of the lives of many Native Americans. It is a gathering where dancing, singing, and celebrations takes place. Pow-wows bring the circle of people closer to their family, friends, and Native American culture. The 29th Annual Mawiomi of Tribes is an excellent opportunity for the Mik'maq communities to share that culture with the surroundings communities, and to host Native people from other areas. Come immerse yourself in the sights, the sounds, the history, and the present of a vibrant culture!

Sunrise Blessing Ceremony
Traditional Meals
Traditional Drumming and Dancing
Traditional Micmac Sweat Lodges
Traditional Native Craft Sales
Childrens' games

"The Mawiomi event takes place at Spruce Haven, 214 Doyle Rd in #CaribouME

EVERYONE IS WELCOME!

"You are cordially invited to join us again in August in celebration of the Mawiomi of Tribes. Bring your moccasins and a friend for a weekend to remember. Join us in tradition through song, dance, food and ceremonies."

VENDORS PLEASE RESERVE EARLY TO ENSURE SPACE: [email protected]

FMI:
https://micmac-nsn.gov/mawiomi/

#Mikmaq #MainePowwows #NewEnglandPowWows #NativeAmericans #2025PowWows

Returning land to tribes is a step towards justice and #sustainability, say #Wabanaki, #EnvironmentalActivists

by Emily Weyrauch, December 1, 2020

"Last month, the Elliotsville Foundation gave back 735 acres to the #PenobscotNation, a parcel of land that connects two Penobscot-held land plots. While this return of land is a significant milestone in terms of the work of conservation groups in Maine, it also reflects a larger shift in thinking about land ownership, from property and caretaking toward #IndigenousStewardship.

"Before European settlers arrived, the land in Maine was stewarded by the Wabanaki people—a confederacy of five nations including Penobscot, #Passamaquoddy, #Maliseet, #Mikmaq and #Abenaki.

"Early treaties between Indigenous tribes and settlers were signed, but not upheld. Early Maine court cases set the precedent for #LandTheft. The state legally prohibited treaty obligations from being published in its constitution. Ever since the 1980 Maine Indian Claims Settlement Act, the state government has significantly limited tribes’ sovereignty and access to ancestral lands. Now, the Maine legislature is preparing to take up a bill that would make 22 law changes to the 1980 act to promote Wabanaki sovereignty and correct the impacts of the 40-year-old piece of legislation that placed Wabanaki people in a separate category from other federally-recognized tribes.

"Currently, a vast majority—90 percent—of land in Maine is privately owned, unlike in states like Nevada, Utah and Idaho, where the vast majority of land is owned by the U.S. government. Less than one percent of Maine land is owned by #Wabanaki people.

"To many Indigenous people, the legacy of white-led conservation groups in Maine and nationwide represents a failure of true environmental stewardship.

"'Across the country, land conservation groups and land trusts participated in depopulating, cutting off Indigenous access to certain lands and resources,' said Dr. Darren Ranco, associate professor of Anthropology and coordinator of Native American Research at the University of Maine.

"Dr. Ranco said that the history of environmental protection in the U.S. starts in the 19th century and focuses on two movements: conservation and preservation.

" 'On the one hand, you have people saying, ‘You want to use the public lands wisely’ — and that often led to extreme forms of exploitation through oil and gas contracts. The other side of it was, ‘Let’s just keep it wild and preserve it as-is, as a wild space,' " said Dr. Ranco, who is a member of the Penobscot Nation. 'Ironically, both of those approaches in the 19th century sought to displace Indigenous people.'

" 'A lot of the [conservation] practices in the past actually marginalized native people, and didn’t allow for their voice to be heard, and discouraged their voices,' said Suzanne Greenlaw, a #Maliseet forestry scientist and PhD student at the University of Maine.

" 'The native approach is very much in the center—we do harvest, but we harvest in a sustainable way that actually forms a relationship with the resource,” said Greenlaw, who conducts research on the sustainable harvesting of sweetgrass by Indigenous people.

"In fact, the way that Indigenous people understand land is markedly different from western ideas of ownership.

" 'The idea of private property puts us in this framing where the land, the water, and the air, and the animals, and everything else—all our relations—are meant to serve us, they are things below us, things to dominate and control and take ownership over,' said Lokotah Sanborn, a Penobscot activist.

" 'For us, it would be absurd to say ‘I own my grandmother,’ or ‘I own my cousin,’ or ‘I own my brother.’ You don’t talk about things like that. And so when we’re talking about land ownership, it’s that same idea —these are our relations, these are things that hold a lot of significance to us,' said Sanborn.

"While the planet’s Indigenous people make up less than five percent of the global population, they manage 25 percent of its land and support 80 percent of global biodiversity, research shows.

" 'We’ve been led down this path toward climate catastrophe and the extinction of millions of species, all to drive #ExtractiveIndustries,' said Sanborn. 'If we wish to reverse these things, we need to give land back into the hands of Indigenous peoples and to respect our ability to protect those lands,' said Sanborn.

"This growing recognition of Wabanaki #stewardship is part of the mission of First Light, a group that serves to connect Wabanaki people with conservation organizations who seek to expand Wabanaki access to land. Currently, 50 organizations are participating, including #MaineAudubon and #TheNatureConservancy.

"Lucas St. Clair, president of the Elliotsville Foundation, participated in First Light’s year-long educational program before fulfilling a request by #JohnBanks, Natural Resources Director for the Penobscot Nation, to return the 735-acre property to the Penobscot Nation. This comes four years after the foundation gave 87,500 acres of land to the federal government for the establishment of Katahdin Woods and Waters National Monument. St. Clair said the foundation currently holds 35,000 acres of land.

" 'In the grand scheme of things, this is not a lot of land,' said St. Clair, about the foundation’s recent transfer of 735 acres. 'It was more about justice, relationship-building and awareness.'

" 'You see this move toward Indigenous knowledge and practices of management and conservation that have existed for hundreds of years, and this possibility with land conservation groups and Wabanaki people having a more central role in understanding and managing the lands is coming to the fore,' said Dr. Ranco.

"And while organizations undergo the learning and transformational processes that precede giving back land, and as the legislature and courts are taking up questions of Wabanaki sovereignty and stewardship, people are working on the ground everyday to re-imagine relationships with land.

"Alivia Moore, a Penobscot community organizer with the #EasternWoodlands #Rematriation collective, said that a crucial part of the work of expanding Indigenous access to land in Maine is recognizing and restoring the history of matriarchal Indigenous societies.

" 'To restore land to Indigenous #matriarchies is to make sure that everybody has what they need on and from the earth. There’s enough for everyone,' said Moore

"With #EasternWoodlandsRematriation, Indigenous people are growing their connections to #RegenerativeFoodSystems. Whereas cultural use agreements are more formal ways Indigenous people can access resources from the private land of people and organizations, Moore said other relationships can form and strengthen even informally.

"Years ago, a white farmer offered land to Indigenous women to use for farming to restore their connection to the land. That has been an ongoing relationship that became one of mutual exchange of information and resources, shared learning and shared meals, said Moore.

"The movement to give land back to Indigenous stewardship is not confined to a single organization, legal battle, or project. For Indigenous people—and a growing number of environmental organizations—it is a step toward justice and a sustainable future.

"'Land back is not just about righting past wrongs. The point of land back is that it’s the future, if we wish to adequately address and avoid further global devastation from climate change,' said Sanborn."

https://mainebeacon.com/returning-land-to-tribes-is-a-step-towards-justice-and-sustainability-say-wabanaki-environmental-activists/

#LandBack #WabanakiConfederacy #Wabanakik #WabanakiAlliance #MaineFirstNations #Maine #TraditionalEcologicalKnowledge #IndigenousPeoplesDay

The Repatriation Project

Tribes in #Maine Spent Decades Fighting to Rebury Ancestral Remains. Harvard Resisted Them at Nearly Every Turn.

by Mary Hudetz and Ash Ngu
Dec. 4, 5 a.m. EST

"Donna Augustine was in tears as she read the letter from Harvard University that winter morning in 2013. Looking around the room inside an elementary school on Indian Island, Maine, she saw other elders and leaders from the four Wabanaki tribes were also devastated as they read that the university was denying their request to repatriate ancestral remains to their tribes.

"The Wabanaki tribal nations — an alliance of the #Penobscot, #Passamaquoddy, #Maliseet and #Mikmaq — wanted to rebury the ancestral remains. But Harvard’s #PeabodyMuseum of Archaeology and Ethnology said, as it had in past years, that the tribes didn’t have enough evidence to show that they could be tied, through culture or lineage, to the ancestors whose remains the museum held.

"The denial felt like a rejection of Wabanaki identity for Augustine, a Mi’kmaq grandmother, who had spent years urging Harvard to release Native American remains.

"'Every one of us in that room was crying,' she recalled. 'We jumped through every hoop.'

"The group representing the only four tribal nations in present-day Maine had furnished a deeply researched report documenting their histories in the region, even sharing closely held stories passed down within their tribes from one generation to the next that told of their ancient ties to Maine’s lakes, islands and forests.

"Now they could see it hadn’t been enough for Harvard, which especially prized the remains of 43 ancestors buried for thousands of years near Maine’s Blue Hill Bay.

"Complicating matters for the tribes, another museum, the similarly named but smaller Robert S. Peabody Institute of Archaeology, housed on the campus of the #PhillipsAcademy, a Massachusetts preparatory school, held items from the same ancient burial site.

"Instead of sending a letter as Harvard did, the Phillips Academy museum director, Ryan Wheeler, had asked to meet with the tribes. Seated at the table that morning, he was initially uncertain what he would do. He would later say that it became evident during the meeting that the tribes exhibited a strong connection to the ancestors they sought to claim, both from the report they had provided and their reaction to Harvard’s decision.

"He recalled leaving the meeting certain he would repatriate. 'There was really no question about it,' he later said.

"What the Wabanaki committee and Wheeler didn’t know, however, was just how hard Harvard would push back. In the two years that followed, the director of the Harvard museum went to surprising lengths to pressure Wheeler to reverse his decision.

"A #ProPublica investigation this year into repatriation has shown how some of the nation’s #elite museums have used their power and vast resources to delay returning ancestral remains and sacred objects under the #NativeAmericanGraves Protection and Repatriation Act. By exploiting loopholes in the 1990 law, anthropologists overruled tribes’ evidence showing their ties to the oldest ancestral remains in museums’ collections. We’ve also shown that museums and universities have delayed repatriations while allowing destructive analyses — like DNA extractions — on ancestral remains over the objections of tribes.

"Harvard, where the remains of an estimated 5,500 Native Americans are stored at the Peabody Museum, used these loopholes over the span of three decades to prolong the Wabanaki tribes’ repatriation process while remaining in technical compliance with the 1990 law, our review found.

"For Augustine and her colleagues, few things were more frustrating than knowing that NAGPRA had empowered museums to decide whether Indigenous people had a valid connection to their ancestors. These were the same institutions that had collected the human remains and objects from ancestral burial sites. Despite NAGPRA’s intent to give Indigenous people say over ancestral remains, institutions still made the final decisions on whether to repatriate.

"'The wolves are in charge of how to deal with the sheep,' said #DarrellNewell, a former vice chief of the Passamaquoddy Tribe who helped create the Wabanaki Intertribal Repatriation Committee to accelerate negotiations with the institutions. 'It’s just not a good way.'

"Harvard in recent years has apologized and promised to speed repatriation, saying it aims to repatriate all #NativeAmerican remains and the items once buried with them within the next three years and recently doubled staffing in the Peabody Museum’s repatriation office. However, the school has yet to return more than half of the human remains it reported holding under NAGPRA, according to federal data from November. Only two institutions, of the hundreds that must comply with NAGPRA, hold more human remains than Harvard."

Read more:
https://www.propublica.org/article/inside-wabanaki-tribes-struggle-to-reclaim-ancestral-remains-from-harvard?utm_medium=social&utm_source=mastodon&utm_campaign=mastodon-post

#Repatriation #NativeAmericans #Wabanaki #WabanakiConfederacy #HarvardUniversity #CulturalGenocide

Amid Continued #Sovereignty Campaign, #Wabanaki REACH Creates Play as Part of Truth-Telling Project

Evan Popp, Maine Beacon
Thu, August 31, 2023

"As part of a truth-telling initiative that seeks to illuminate the issue of land claims and the 1980 #SettlementAct as well as celebrate the resilience of #Indigenous communities, the group #WabanakiREACH has partnered with a #Maine-based #theater organization to create a play developed by and for #Wabanaki people.

"The play, titled where the river widens, is an original, community-developed production and is being put on in partnership with #ThreadbareTheatreWorkshop, a group located on the Blue Hill peninsula. The work is the first public offering based on a project in which Wabanaki REACH — an organization supporting Indigenous self-determination through education and other restorative practices — spent a year gathering more than 40 oral history interviews from Wabanaki people and those in Maine about Maine Indian land claims and the 1980 Settlement Act.

"As Beacon previously reported, Wabanaki tribes have long argued that the Settlement Act has stifled tribes’ economic development and allowed the state to treat sovereign Indigenous nations as municipalities, creating a paternalistic and unfair relationship that no other federally-recognized tribe is subject to. Given that, the Wabanaki have created a grassroots movement in the last couple years behind reforming the Settlement Act to recognize the tribes’ inherent sovereignty, but opposition from Gov. #JanetMills has stymied such efforts despite broad support for change from the public.

"Earlier this year, tribal leaders also attempted to pass a bill to ensure that the Wabanaki would have access to most federal laws that benefit Indigenous tribes around the country. Proponents of that legislation noted that because of the Settlement Act, any federal law enacted after 1980 for the benefit of tribes across the U.S. that impacts the application of Maine law doesn’t apply to the Wabanaki unless they are specifically included in the measure by Congress. However, Mills in June vetoed the measure pushed by tribal leaders to rectify that situation.

"Given the power of the stories Wabanaki REACH was able to collect on the subject, Maria Girouard, the group’s executive director, said the organization felt it was important to share those experiences with a wider audience via theater.

“We were so moved by the stories we gathered, it was a natural next step to talk about theater as a way of continuing to move the conversation from the head to the heart, to reach more people, and to gather in community,” Girouard said.

"The play is set outdoors along the #PenobscotRiver, which itself has been the subject of land claim disputes and issues related to tribal sovereignty. It stitches together music, song, dance and the interviews from Beyond the Claims: Stories from the Land & the Heart — the name of the Wabanaki REACH truth-telling initiative.

"A news release about where the river widens also describes it as a 'poetic, spare, lyrical movement through stories, place, and time” and a thought-provoking play that “not only illuminates a complex and tumultuous era, but celebrates the beauty, creativity, and resilience of Wabanaki people.'

"#Threadbare said they are excited to be working with Wabanaki REACH on the play, which features #LilahAkins, #EstherAnne, #NickBear, #WolatqinBear, #AndreaFrancis, #MariaGirouard, #DaleLolar, #GeorgeLoring, #MargoLukens, #JoshuaMcCarey, and #ErlenePaul as co-creators and performers.

"'Threadbare’s way of co-creating, not only with community members but inspired by them, aligns so beautifully with Wabanaki REACH’s values of connection and joy,' said Kate Russell, artistic director of Threadbare Theatre Workshop. 'I am grateful for the generous folks who have come together this summer to create and perform this play — they are brilliant.'

"There will be two public performances of the hour-long play on Indian Island on Sept. 16 and Sept. 17 at 5 p.m. With space limited, those who want to attend must register ahead of time to reserve seats by visiting wabanakireach.org."

https://news.yahoo.com/amid-continued-sovereignty-campaign-wabanaki-222018960.html

#IndigenousNews #WabanakiConfederacy #PenobscotNation #Maliseet #Passamaquoddy #Mikmaq #FirstNations #MaineTribes #Arts #Theatre #TruthTelling #NativeAmericans