Wednesday, February 19, 2025

Waking Up on Turtle Island 2025


On the dollar side of 70 years old,

 I wake up to another sunrise over “Sachem Nonnewaug’s Hill.”

Reds and purple give way to grey and white and blue,

 And the sun will soon glisten on the ice covered snow,

But the sun seems caught in the trees and the clouds on that hill.

 

I’ve got my feet up,

Only one of them swollen and bruised

   The morning news in an ear bud

Only one so that the news

Only sounds half as bad  

Only sounds half as sad

And I attempt to feel only half as blue

 

And Leonard went home yesterday,

“Stretched his eyes” like Les Two-Horns used to say,


For the first time in 50 years,

And that’s the only good news I think I’ve heard

In a month that feels like 50 years

 

 I think about 50 years of changes in the land,

Not just on that hillside

But also along the roadsides and the rivers

As yet another stone remnant of Turtle Island

Disappears forever without much notice by anyone but me it seems

 

And then I think about 500 and even 5000 years of changes in the land

And then I think I should be writing more right here and now

And then I hear more bad news, more changes in the land,

And the sun breaks through, shining right into my eyes…

 

Wednesday, February 19, 2025

Sunday, February 02, 2025

Big Snake by the Big Lake (Morris CT)

 One of many "stone wall-like" artistically stacked stone cultural features that recall the Great Serpent...

 

"Abbomocho (Hobbomock, Chepi) – In English: The Healing Spirit..."

     "The Spirit of Death, night, northeast wind, the dark and the underworld."

Chapter 10: Spirit Names and Religious Vocabulary

by Dr. Frank Waabu O'Brien, Aquidneck Indian Council

http://www.bigorrin.org/waabu10.htm











 “First of all, Hobbamocke is spelled many ways (Hobamock, Hobbomok, Hobbomock, etc.), and is also known by different names, like Abbomocho, Chepian, Chepi, and Cheepi. His multiple names reflect his slippery nature - he's elusive and hard to pin down.

 As a deity (or manitou), he's associated with death, the color black, the northeast (the direction from which the worst weather reaches New England), swamps, and dense woodlands. I can see why the Puritans claimed Hobbomok was the Christian Devil in disguise, but the Algonquians took a more balanced view of this deity. For example, although he was sometimes harmful, Hobbomok could also heal disease and convey invulnerability to weapons.

 Hobbomok was also the manitou who helped the most powerful shamans, and the Algonquians of southern New England often sought visions of him. To see Hobbomok, young men would spend the night in a desolate place, drinking a mixture of potent herbs including the hallucinogen white hellebore. The herbal concoction caused vomiting, but the initiates would drink their own vomit (often mixed with regurgitated blood) until the mixture remained in their stomachs. (Note: Don't ever try this!) Receiving a vision of Hobbomok during the ordeal conveyed shamanic power. He would also appear in dreams of his own accord, an occurrence which would make the dreamer a shaman from that time forward.

There were two important types of shamans, both having strong relationships with Hobbomok: the pniese, who was immune to weapons, and the powwow, who could heal heal his clients or harm his enemies using his spirit allies. (The word powwow now means an American Indian gathering, but originally meant shaman). In times of trouble, such as war, shamans would often lead their people into the swamps, where they could communicate more easily with Hobbomok or other watery, underworld spirit allies.

 Hobbomok appears in dreams in many forms, including a deer, a man, or an eagle, but his favorite forms are the eel and the snake.   

Terrifyingly, Hobbomok also sometimes appears as a European, as John Josselyn recorded in 1674:

 "Another time, two Indians and an Indess, came running into our house crying out they should all dye, Cheepie (Hobbomok) was gone over the field gliding in the air with a long rope hanging from one of his legs: we askt them what he was like, they said all wone Englishman, clothed with hat and coat, shooes and stockings."

 I found this Hobbomok information in two places: William Simmons' Spirit of the New England Tribes, and Kathleen Bragdon's Native People of Southern New England, 1500-1650.”

http://newenglandfolklore.blogspot.com/2010/05/hobbomok-and-shamanic-power.html

 

Wednesday, May 01, 2024

Wednesday, January 29, 2025

Mythinformation (Myth + Information)

 

  Mike Luoma, at either his social media page or mine, once came up with the term “Mythinformation” during an online conversation. We were talking about how here in “The New England” (as the area has been called for a few hundred years) where we both have lived in for most of our lives, there are many myths that still stand and pass for bona fide information when it comes to the Indigenous Peoples of the Eastern Gate of Turtle Island (as the area is sometimes still referred to by descendants of the Indigenous Peoples who have been here for thousands and thousands of years, particularly those whose names translate to “Easterners” or “People of the Dawn” et cetera). I believe that I responded that I wish I had come up with that word ‘Mythinformation.”

  Those old colonialist myths persist into the 21st century and most of the present day population remains influenced by this Yankee Folklore that still puts forth these ideas that the Indigenous Peoples, the Native Americans, were “uncivilized savages” who left no lasting “foot print” on the landscape, “nomadic” peoples living in a “pristine wilderness,” wandering about on “paths” to hunt and gather from Nature’s Bounty.   

  Robert Thorson, self-identified and often introduced as “the man who thinks about New England’s iconic stone walls more than anyone else,” has published several books and lectures about these stacked stone cultural features, influenced more by the Yankee Folklore rather than by advances of modern Anthropology and Archeology that are at odds about those old ideas that are based on what Bruce R. Trigger termed a “Colonialist Archaeology” that ignores and often fails to investigate the Indigenous as a real civilization, the only Indigenous Peoples on the planet incapable of stacking one stone on top of another as was often said, while promoting the idea that the vast majority of “stone walls” as creations of the generations of  Exceptional Yankee Colonists who showed up in the early settler colonist era that began around 1620, bringing “real civilization” to the area for the first time.

  You know,  that whole “shining city on a hill” thing, a “New England” where there was once only a Howling Wilderness, transformed by settler colonists into an orderly landscape of churches, farms and fields, pastures and woodlots, towns and village settlements connected by roads blazed into the dismal forests – or what was left of them after extraction colonists began exporting timber products to Europe, unmanaged second growth forests where once stood Forest Garden groves of Oaks and Chestnut, Hickory, Walnut, and Butternut, thermally pruned by controlled fires.

 

  By coincidence Professor Thorson, a geologist, got interested in “stone walls” about the same time I really began questioning the old Yankee Myths about “stone walls” around 1990 or so, based on observations here by the site of the Nonnewaug Wigwams, an Indian Village at floodplain fields by a diagonal stone fish weir (descried usually as a “camp”) at the time settler colonists moved into the area in 1673 which persisted up to about 1740. Thirty something years later, much of this colonialist ideology is being challenged by Indigenous writers and researchers as well as by professional archaeologists and anthropologists, not to mention independent researchers such as Norman Muller whose curiosity, research, and observations of suspected Indigenous Stonework began long before that 1990 date, if I recall correctly.  

 

  I have to admit that I was quite surprised to see a change in Thorson’s Stone Wall Initiative section on “Pre-European Contact.” He now includes:

 

   “I begin by sharing a variant of UConn’s statement of land acknowledgment.  The “the land on which” the Stone Wall Initiative does its work “is the territory of the Eastern Pequot, Golden Hill Paugussett, Lenape, Mashantucket Pequot, Mohegan, Nipmuc and Schaghticoke Peoples who have stewarded this land throughout the generations.”

 

  There is no question that indigenous stonework exists. It was well documented at several sites during the contact phase by early explorers, and some sites have been radiocarbon dated.  However, the degree to which Indigenous stonework of “ceremonial stone landscapes” is significant in New England remains unsettled. For contrasting reviews consult.

 

Lucianne Lavin and Elaine Thomas, ed., Our Hidden Landscapes: Indigenous Stone Ceremonial Sites in Eastern North America (Tucson: The University of Arizona Press, 2023).

 

Timothy H. Ives, Stones of Contention (Nashville, TN: New English Review Press, 2021).

 

My opinion is that each site must be investigated case by case…”

 

(And I recognize the last included sentence (statement) above as one often made by Jannie Loubser, a Rock Art specialist, regarding both sites and “stone walls,” a thought which I readily agree with.)

 

See: https://stonewall.uconn.edu/investigation/pre-european-contact/

 

 

  So maybe there is some hope of deprogramming the Colonialistic misinformation or Mythinformation out of the present-day Archaeology/Anthropology/History of this corner of Turtle Island, subtracting the Yankee Folklore out of the real science of stone walls here in the “New England.” Hopefully Thorson’s readers will take a look at (or actually read) both those books mentioned, recognize which may indicate the “real science” of informed investigation and which is an angry manifesto against a “woke” bunch of scientific and “Pretendian” (a pejorative colloquialism describing a person who has falsely claimed Indigenous identity) frauds, presented in a sort of frightening non-scientific (pseudoscientific) Nationalistic point of view.

   

   Well, “maybe.” Snoozing on Turtle Island, I also noticed a few new entries to the colonialist writings found at The Stone Wall Initiative I hadn’t seen before:

  Unusual stone wall in Tyringham, MA.  Credit: Bess Dilman.

  “INTERPRETATION: Colloquially, this is known as a lace wall, though it’s a very unusual one because this shape stacks so easily to minimize pore space. Most lace walls are made of rounded ball-shaped stones which require high porosity and stones not bearing weight are very unstable.  Now, having described it with a nomenclature and classified with with a taxonomy, we can  speculate on why.  This wall makes no sense as a “linear landfill” for field clearing. It might have been a fence, but seem too low.  It could have been a border to a field or farm.  So, let’s call it an unexplained anomaly, perhaps an idiosyncratic, “what the hell,” folk art expression of some sort, likely built from locally quarried stone on bedrock.  A reconnaissance of the terrain would  provide other clues. But for now, let’s just call it a “Bladed Lace Wall.”

 If you have an odd wall you want interpreted, please feel free to send me some descriptions and images.  Perhaps I’ll start a separate section of the website for this.”

https://stonewall.uconn.edu/2024/12/30/bladed-lace-wall/


Make Way for Drylands!

(Which is just a little bit humorous to someone who has spent many years observing stonework that has a high degree of probability of being Indigenous in origin of undetermined age at a place that retains its Indian Name “Nonnewaug,” sometimes interpreted as “Dry Land.”)

https://stonewall.uconn.edu/2024/12/30/make-way-for-drylands/

 

Let me think about these “stone walls” mentioned in those two new entries for a while before I get back to you…

 

  I was originally thinking about these excerpts from Thorson’s Stone by Stone used here:

 https://wakinguponturtleisland.blogspot.com/2014/07/stone-by-stone-segment-one.html




Saturday, January 18, 2025

A Strong Looker Big Snake by the Spring - Nonnewaug (CT)

   This Serpent Gateway, and this Uktena-like “Strong Looker” flat-topped triangular boulder in particular, has caught my eye every now and then over the years. Yesterday a little dusting of snow lingered on the stones, so I just had to turn around and look another time.







It's a Rattlesnake head looking boulder placed on another boulder, much like this excellent example of a “Serpent or Big Snake Gateway” about 5 miles away, also in Bethlehem CT:



 
The other side of the “Gateway” or “Entrance” is less obvious and a little obscured by time and treefalls:



Looking Southeast

   The row of culturally stacked stones borders the west side of the road one the west side of the floodplain, in use by Indigenous people living at the Nonnewaug Wigwams when the first English speaking settler colonists moved into the area in 1673, perhaps up to about 1740. 


 

A view from 1934 is the earliest image I could find, showing far more intact stonework (and perhaps chestnut rails on “stone walls”) than exists today (January 2025): 

An older image of the Eastern border Stone Serpent:
I am always using this image of this Big Snake: 



West at top, LiDar and 2016 Google Earth image screenshot,
and the 1934 aerial photos 




 

Saturday, December 07, 2024

"Oldest Stone Wall of 1607" (Maine)

“I found Rootes and Garden hearbs and some old Walles there, ...which shewed it to be the place where they had been...” Traveler Samuel Maverick, 1624, (said) of his visit to the site of the failed Popham Colony. 

  Not Stone fortifications, not stone fences, in the language of the times, but perhaps "walles" of timber framed houses?


     New England Folklore claims the first “stone wall” was built in "Northern Virginia" by English settler colonists: “The oldest known stone wall in America dates to 1607, built by English settlers of the Virginia Company along the estuary of the Kennebec River north of Portland, Maine.” 

   “On August 19 the colonists selected the site for Fort St George and read out the charter and laws. The site was chosen to be at the mouth of a great river giving them good access to the interior but hidden from direct view of passing ships. In the following weeks, they worked on building the fort, including digging trenches and other defenses such as gabions (cylindrical baskets filled with dirt or stone). One early priority was to build a storehouse so that they could offload their supplies and trade goods from the ships…”

https://mfship.org/history/popham-colony/


The model (below) shows no gabions (above),

and I think someone is showing the imagined "fortress walls" in the "draught" of the Fort,

the conjectured "first stone wall" often cited by a great number of authors.

“This model recreation, a gravel parking lot, and a large collection of artifacts are all that remain of an English colony established in 1607 in Phippsburg, Maine. The Popham Colony was the first organized attempt by the English to establish a colony on the shores of what we now know as New England. It was planted at the mouth of the Kennebec River in the summer of 1607 and lasted for little over a year until it was abandoned in the fall of 1608. To return home to England, the colonists constructed the first ship ever built in North America…"

  https://www.maine.gov/dacf/parks/discover_history_explore_nature/history/popham_colony/index.shtml



 Documents record that at Fort St. George the colonists built a trenched fortification, a large storehouse, a chapel building, and a house for Raleigh Gilbert. Shipwrights who accompanied the voyage constructed a small vessel called a pinnace, which the colonists named the “Virginia” and sailed to England on their return. 

 Scholars viewed the John Hunt Map with skepticism. President George Popham sent to James I a report that the Native Americans say “there are nutmegs, mace and cinnamon in these parts” and that just seven days away lies “none other than the Southern Ocean, stretching towards the land of China:” the fabled and sought-after northwest passage.

 The Hunt Map, in the permanence of the fortifications it shows, number of structures, elaborate gates, and especially its almost whimsical embellishment, similarly strains credulity. John Hunt enlivened the map with fiery blasts from the cannon, pennants flapping atop rather fantastic crenelated gates, and a walled garden outside the ramparts. “A lot of us poo-poohed the map,” says Pemaquid, Maine archaeologist Neill DePaoli, as “highly exaggerated fiction, created trying to promote things back home.”

 Still, the map had been taken seriously enough to inspire 1962 and 1964 Sabino Head excavations by Wendell S. Hadlock. He trenched extensively, but found no foundations of stone. He did dig through evidence of burning, and uncovered a few artifacts, notably North Devonshire sherds, but at the time he could not date these with precision. Hadlock concluded that at best, while the site might be Popham Colony, erosion and disturbances left little remaining. Reviewing Hadlock’s notes, Brain felt the same results did not rule out the presence of the colony. Hadlock could easily have missed Fort St. George, expecting obvious foundations and using relatively crude methods. Hadlock dug only the width and depth of a shovel blade, and failed to note such basics as vertical position of the artifacts discovered. 



 

   Brain agreed that the map exaggerated. The colonists had 52 days to build before October 8, 1607, the date of the map; John Hunt must have drawn structures from his imagination. But Brain’s walk told him the modified star shape fit the land well. And hadn’t the colonists accomplished much? They built a fortification with buildings (numbered by one source in Thayer [1892] at “50 howses therein”), explored the Maine coast and interior, and built the “Virginia.” To Brain, at the worst, the question posed was: How much of it is real, how much, fancy? 

https://www.athenapub.com/AR/10popham.htm

12/0/2024 - I had posted this link in error (interesting as it is):  https://nature.berkeley.edu/departments/espm/env-hist/articles/73.pdf








 "Though the Hunt map indicates the fort covered a footprint of just one-half of a hectare (one and one-quarter acres) and an interior area of one-third of a hectare (one- eighth acre), the impression it evokes is of an extensive walled village with all of the necessary accouterments. According to its date, the map illustrates the situation as of October 8th 1607, less than two months after the colony's founding. The short time between the founding of the colony and the drafting of the map has left many researchers incredulous. It is commonly speculated that the map was partially a plan of what the colonists intended to be build, rather than a record of what was already built. It has been pointed out that the leaders would have desired to give their backers in England the most optimistic reports possible, and that the Hunt map would have played into that effort. The map also can be viewed as a stylized illustration. 11-13

 Prior to its settlement by the Popham Colonists, Hossketch Point was occupied from time to time by local Wabanaki. After the colony was abandoned, the Wabanaki made brief stays on the point once again. Apparently, Europeans and their cultural descendants did not reoccupy the point until early in the 1800s when a Mr Hill established his homestead.~' Through the nineteenth century, several additional houses and farmsteads were built and maintained on the point.

 As of the end of excavations in 2002, evidence of the fortification trench and five buildings that stood inside of the fort have been uncovered…Undoubtedly, a considerable part of the construction was carried out by relatively unskilled laborers. Indeed, some of the simpler forms of earthfast structures, such as those raised on forked poles called cratchets, might have been built entirely by unskilled laborers

20-21

 In England, timber framing was a construction method most commonly associated with the eastern and southeastern counties. Builders in Western England were more likely to use cruck framing, when they built with frames at all, or to build mass walls of stone or cob (mud).25

Fort St. George was not simply an English village, and the culture reproduced there was not simply English domestic culture. Rather, Fort St. George was one in a series of related English colonizing efforts. The connections between these efforts suggest a simple mechanism by which the experiences of each failed colony fed into a common pool of developing ideas about how colonies should be organized, equipped, and manned. The growing body of knowledge could easily have encompassed ideas about what kind of English buildings would be most suitable in establishing new settlements.

Fort St. George was built and abandoned in less than 14 months. Faced with novel conditions, such as an abundance of timber, and new kinds wood, the colonists may well have made innovations in the way they approached the building. Essentially, however, the entire store of knowledge that the colonists possessed came with them on Mary and John and Gift of God. As Abbott Lowell Cummings wrote in his classic book The Framed Houses of Massachwetts Bay, 1625-1 725:

 The immediate background of this dominant [English] majority among the earliest inhabitants is thus a matter of basic concern. The observer must be able to recognize the evolutionary changes that occurred in postmedieval vernacular buildings during the reigns of Queen Elizabeth and the early Stuarts. He must know the exact level of development and the character of these humbler English houses at the opening of the seventeenth century in terms of plan, construction technology, and regional stylistic differences if he is to understand fully the structures built by Englishmen in the New World throughout the &st century of settlement. p26

 Where many posts are to be set close to each other, as in a palisade, a trench may be used in place of individual holes. Trenches are conceptually similar to holes, and their fill will exhibit the same kind of mixing as in postholes. Such trenches are a subset of a larger group of features known to archaeologists generically as "builder's trenches" or "construction trenches."

 Conclusions Initial reports to England were promising: work on the fort moved apace, relations with the native Wabnaki were cordial, and according to the Wabnaki, all of the treasures that the English sought were to be found within easy tra~el.~' By the end of the fist winter, however, the outlook became more bleak. According to Ferdinando Gorges, the storehouse burned along with much of its contents.92 Of the promised riches, only timber, fish, and k s appeared forthcoming, and at this early date, these were not enough to maintain the enthusiasm of the colonists. George Popham died and Raleigh Gilbert replaced him as president. Reportedly, this led to a souring of relations between the colonists and the neighboring News from England that both John Popham, the colony's chief political backer and financier, and John Gilbert, Raleigh Gilbert's elder brother, had died completed the dl fortune. The colonists sailed away to England before a second winter could take hold, and Gorges' remark above provides a concise epitaph.

 But the colonists left their mark on the ground, albeit less of one than they hoped.

 When a shipload of Frenchmen visited the Sagadahoc in October 1611, they easily found the abandoned fort. Impressed, they began "praising and boasting" of the English enterprise, though, alas, they did not itemize what they found..."   page 94 

https://digitalcommons.library.umaine.edu/etd/194/









voyages: https://archive.org/details/earlyenglishfren02burr/page/n9/mode/2up