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221 Notes ❖ 1. Identity, History, Tradition 1. Some native speakers shorten Peskotomuhkatiyik to Pestomuhkatiyik. 2. Skicin is the modern form. The w prefix is an old nominative form, according to Elder David A. Francis. Fannie Hardy Eckstorm says “the Passamaquoddies call themselves Skidjim, Men (that is, Indians) the same word as Etchemin” (1941:xxvi). We can assume that the old w prefix gave the sound Europeans reproduced with e-. 3. Etchemin is the conventional spelling. Champlain and other early French writers spelled it Etechemin. 4. The translation is disputed: Ruth Holmes Whitehead gives “don’t speak like us” (quoted in Bourque 1989). 5. The Sipayik website is http://www.wabanaki.com. The Indian Township website is http://www.passamaquoddy.com. Links can be found there to information about the Schoodic Band and the Joint Tribal Council. 6. Harald Prins (1999) offers the “conjecture” that the Wabanaki Confederacy was already a formal alliance in 1680, before the “Grande Paix de Montréal” was signed in 1701, in which delegates of the nations now known as Wabanaki participated. 7. The Maine Indian land claims case set a precedent for acknowledging Native sovereignty and land rights in the United States. It is formally known as Joint Tribal Council of the Passamaquoddy Tribe v. Morton (often Passamaquoddy v. Morton). Rogers C. B. Morton was the secretary of the interior when the case was brought to the federal level. It was headed for the United States Supreme Court when it was settled in December 1980, one of the last acts of the Carter administration. 8. First Nations is the equivalent of Native Americans. It is the legal designation for Native communities used in Canada and is preferred here because it emphasizes that they were the first inhabitants of North America to organize as political entities. 9. This section accords with Bruce Bourque’s argument that “historical sources from the late seventeenth and early eighteenth centuries reveal that the ethnic divisions described by the early French were basically accurate. Champlain’s labels, Abenaki, Etchemin, and Souriquois, remained current into the 1670s despite numerous epidemics and internecine warfare; only the term Almouchiquois was dropped almost immediately after Champlain left the Gulf of Maine.” (Bourque 1989:273–74) As the rest of this section makes clear, I N O T E S T O P A G E S 4 – 9 222 agree with Bourque, A. H. Morrison, and others that territorial occupation was not stable until perhaps the middle of the nineteenth century. 10. Eckstorm presents this argument and abundant evidentiary details in Indian PlaceNames of the Penobscot Valley and the Maine Coast. She also argues that the presence of Mi’kmaq people is evidenced by Mi’kmaq place names as far southwest as Monhegan Island but declines to speculate as to what they were doing there and for how long (1941:xxvii). 11. Bourque notes changes in the historical record concerning ethnic groups: “As the linguistically oriented French perspective on ethnicity disappeared from the historical record of western Acadia, a very different, geographically oriented English one replaced it.” (1989:273). 12. William Fenton considers the Iroquois league to be the “symbolic system” and the Iroquois Confederacy to be “the effective political institution” (1998:4) 13. The term “Teaching” is defined in the preface. Paraphrasing both Ojibwa and Passamaquoddy consultants: The Ancestors of both lived in Waponahkik. When the coming of Europeans and the trauma it would bring were foreseen by their spiritual leaders, some elected to stay and deal with the white men, but a large group decided to migrate west, along the rivers and Great Lakes; as they went, they followed beads deposited in the water by a megis shellfish. The website of the Passamaquoddy Tribe at Sipayik gives a version of this Teaching: http://www.wabanaki.com/migration. 14. The term “Anishena’abeg” (“the people” or “original people”) includes Ojibway nations in Canada as well as Ojibwa, Ojibwe, and Chippewa nations in the United States. Their language, Ojibwe, is also in the Alonquian family. 15. This was originally a control devised by Euro-Americans to limit their treaty obligations ; it has been adopted by Native communities out of necessity to control limited resources. But many Native people find it nontraditional or otherwise offensive to enforce, and some anthropologists see it as a way of “mathematically legislating people out of existence ” (A. H. Morrison, personal communication), because traditionally, outsiders were incorporated into the community by many processes, including adoption and marriage. Historically, exogamy was a...

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