For two generations the people at Woodstock were not serious about making a new home for themselves there. However, one of the first families on this new establishment to settle was Noel Paul. He had brought his new bride, Susan Gabriel, to make a home for them here. Over time, the couple had ten children – eight daughters and two sons. Its was a custom for women to bring their new husbands to the home that they were familiar to, so once all of the girls were married) all except one that passed away in here teens) there seemed to be quite a colony evolving at the Woodstock Indian Village. Aboriginals from neighboring areas started to come to the village through marriage form places like: Tobique, Fredericton, and Kingsclear. Other neighbors consisted of the Micmac, Passamaquoddy, Penobsot, and the Iroquois.

Children at the reserve belonged to the clan in which their mothers belonged. The Deer, Turtle, Wolf, and Snipe were the local clan’s back then. Members form one clan always married to another type of moiety (clan). This prevented issues such as incest amongst the community. Traditionally, if a marriage came to a divorce, the men would have to leave this home and go back to the place where he originated – leaving all of his offspring behind. During the 1840’s – 1850’s other identified as the Tomahs’, Polchies’, and Pauls’ came to live at this village.

In 1947, the Chief was Oliver Polchies. Issues like land rights were still being toyed with at this time. The natives along the St. John River were denied the land that was already theirs. A man by the name of Colie Wetmore received a forty-acre tract above the Woodstock Indian Village and wanted a deed to be signed for the natives to be moved there. Today this tract of land would extend from the top of  Mahsus Lane and Maliseet Dr., where that connect straight across, up to the highway. This was were the first Indian Village was located before the move down by the St. John River. Another new home was not exactly what they wanted – especially after the treatment they received on their first evacuation.

Once rumor spread about the Mactaquac Dam being built in 1965 (Oliver was still Chief) and in October 1967 the St. John River was flood , some eight of ten heads of families signed the deed. Colie Wetmore gave only three hundred dollars to the Department of Indian Affairs for the land. The pasture that the aboriginal people knew across the road was now to be use for making their houses on in May of 1967.  

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~St. John River~

Two hundred year ago, the St. John River was only a bay used for many campers to pitch their teepees or shelters and relax for a short stay. One hundred years ago, the reserve that we know today was covered in trees. The trees extended from the waters edge all of the way to the railway tracks. There is proof of native camps being near the reserve because of the great number of arrowheads and firestone found here. The St. John River or “best river” has since been a main route for the aboriginals, early settlers and also a place to find the great salmon running up its streams.

In 1604, Samuel de Champlain and Pierre de Monts gave the St. John its name on the day that they first saw it. This day was on June 24, St. John the Baptist Day. Anytime before this the Maliseet Nation had called it “Woolastook” or Good River.  

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~Canadian Pacific Railway~

On December 13, 1911, the Canadian Pacific Railway laid a track right through the reserve that is here now. Someone had requested it to be put there, but nobody knows whom. Making the land smaller, the railway has been a part of the Woodstock First Nation for years.  

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~Travel~

Before the technology of today like cars, trains, airplanes, helicopters, boats, skidoos, motorcycles, bicycles, and various others, the aboriginals of this land would travel by canoe, foot, or by horse. The birch bark canoes that the village’s inhabitants made for themselves made all of the long voyages. They would row their canoes until they hit a small barrier of land. Then they would walk over it with the canoes and set it down in the water on the other side. A few years ago in the Woodstock village, there were not too many people with cars. Maybe four of five people had them.  

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~Sharing~

The First Nation people are well known for their sharing of their survival abilities. As shown to the settlers that came to our lands. The Aboriginal people shared their ability to bake clams and plant corn. They also taught the foreigners how to bury a pot of beans at night in a hole where the fire had once burned, so that the beans would be nice and hot to eat in the morning. Canoes made from birch bark were carefully constructed and seaweed was used to make fertilizer. Vegetables like pumpkins and squash were eaten and tobacco was shared as a peace offering. Gifts that our creator gave us were: wild sage, sweet grass, cedar, air and water. Our people did not believe in selling these things so instead they gave them away to friends or used them in ceremonies. Harsh winters at Meductic made it hard for the settlers to accomplish anything so when the settlers arrived, the native people shared their knowledge of survival also.  

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~Past and Present Chiefs and Council~

The first chief for this new reserve was elected in 1916. His name was William Polchies. He remained chief for four years until another man, Andrew Pelkie, was elected chief in 1919. During his reign and that of two others, sixteen families were living on the Woodstock reserve (see map). Three of the families lived across the road along with the school.

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~Schooling~

At the start of the 1900’s, a building in the village owned by Noel Polchies was used as a place for the village’s children to be taught new ideas. This new school was a one-room dwelling that was occupied by a woman named Francis Milmore, the teacher. She was a non-native from the town of Woodstock and would travel every day to the reserve to teach. The children knew that if it was snowing or raining  too hard to come by buggy, that there was no school for that day. In those days, the children could come or go from school as they pleased because usually if a child was not there, a good reason was like helping their parents work.

In 1916, an actual school was built where nuns came to be the teachers. Other reserves received these new additions to their communities and were called, “Indian Day Schools”. By 1941, there were about thirty-six students to one class, which taught reading, writing, and arithmetic. Along with learning various home economics, the nuns used the method of memorization for their students to study.  Their discipline technique for a student doing something wrong was a strap or using hot red pepper on their tongue. If a student were doing well at reading or memorizing the nuns would give them sponge toffee as a treat. Soon the nuns went elsewhere and teachers came from town. The older grades went to a convent for their further schooling, but this did not last very long. They were to enroll in public schools in Woodstock.  

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~Food~

The first Aboriginals at Woodstock were hunters. Their prey was animals like the caribou (Muk-aw-lip or in a group goes feeding), beaver, muskrat, deer, and moose. The caribou was their new number one source of food. The moose meat is very good to eat for people with heart problems since the moose is a vegetarian. A beaver’s tail was considered a delicacy when cooked on top of a hot stove.  

Hunting was not all that the natives accomplished well. Fishing was a sport that brought in plenty of food to eat. The villagers preferred salmon. Long ago, people used to harpoon the fish when they came close enough. While in a canoe, the Aboriginals would find a dry log to attach  their harpoons to. After throwing the harpoon and hitting the fish, the log would be put in the water to serve as a bobber. Gradually, the vertebrate would become exhausted and the natives would have their dinner for that night.

To cook the fish, either salt was used or they were smoked. Eel, partridge, kingfishers, pheasant, and duck were among the hunted. It was common to see a member of the village with a crow, squirrel, or a muskrat by their side to serve the purpose of a pet.

Gardens and fields would provide the natives with potatoes, flour, corn, and other necessities. There were perpetually all sorts of berries to be picked almost everywhere that a person went. In the spring, fiddleheads were picked and cleaned to be eaten. The wild rice that was planted for the ducks was a good source of food also. Salt pork was and still is an ingredient that increases the flavor expectations of the food the First Nation people eat. It is used in dishes recognized as lacocie, beans, macaroni & Tomatoes, and in corn or corn soup.

To make great tasting, fluffy corn, the women of the village (and sometimes men) would use their hardwood ashes from the stove. The ashes were put into cloth bags and boiled with the corn so that they would come out nice and big. Another tasty treat is Indian Bread or more commonly known as lakold. This is cooked with butter or lard in a hot frying pan making it extra irresistible with its crispy top and bottom.

Farming gave the women a lot of work to do, but it did leave them some leisure, and it gave them authority. The women were looked upon as having the gift of fertility because they could grow good food and bear children. The fields, the crops, and the houses belong to the women. This meant that they had the upper hand economically.

The natives worked hard all of the time no matter what it was that they were doing. If someone had a constant job, it would be put on hold until that season’s work was over. In the spring, fresh fiddleheads were picked to be eaten; summer was the season for making baskets to have for potatoes; fall it was time to harvest the potatoes, and in the winter months, cutting wood in the forest was what was done.  

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~Remedy~

The natives of this land did not have doctors to go to if a problem had occurred, so they made do with what they could find to serve the purpose of a remedy. There was a root that could be found called a calamus root that could be prepared to cure a common cold, headaches, and would clear your throat up if needed. One remedy that uses the calamus root is that this root is steeped in hot water and then adds lemonade for flavor. When mixed with honey, this remedy is extra sweet. Today, the local drug store actually carries this drug. Another remedy is that of the new growth on fir and cedar trees in springtime is another good tonic when steeped in hot water. They both serve the purpose to help our systems.  

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~Clothes~

In old times, the Aboriginals made their clothes from the animals that they hunted. Food like: corn, deer, moose, muskrat, bears, and rabbits were all used as fashions by our ancestors. Snowshoes were made from these animals along with white ash for the ring. White ash was very pliable when it was wet so it did a good job of bending to the desirable shape. Usually deer hide was used to hold the shoe together to make walking on snow easier. After the wood became dried the hide would be placed in a web-like manner on the whole shoe.

Beads were made from the corn and could be dyed may colors for decoration purposes. Rabbit fur would go on moccasins as well as babies cradleboards to keep them warm.

In the late fifties, early sixties the Department of Indian Affairs would give a clothing order of about seventy-five dollars each year. The First Nation peoples would receive many of their clothes from here, but mostly from rummage sales that different homes or churches would have because money was scarce back then. Diverse women would knit clothes such as stockings, toques, sweaters, and mittens.  

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~Games~

One game that was most likely  best known to the Maliseets was the bowl game. There are three counters: a hatchet, a crooked piece, and a paddle piece. All of these pieces would have been carved form moose bone in which each game’s pieces would be differently designed. Three pairs of flattened round dice would be tossed up and caught in a bowl, trying to flick the wrist to make them land and have all of the same side up. Each pair was scored differently. Another game would involve the children to make slings to have a contest to see who can send a stone the farthest across the river. Non-native games have been recreational to children for numerous years. Such games as tag, London Bridge is falling down, and Red Rover were among the favorites.

Many of the inhabitants of the old reserve played baseball as one of the most popular sports. The old Ball Field was close to Noel Polchies’ house (see map) or in the middle of what looks like a horseshoe. Peter Paul, a well-known neighbor that used to be in the community, was a very good player who could pitch with either hand with ease. The team included players like: Ambrose Sappier, Wilfred Sappier, Paul Sappier (brothers), Simon Paul, John Paul (brothers), Frank Polchies, Patrick Polchies, Leo Polchies (brothers), Gabriel Polchies, Jack Polchies (brothers), and Roy Paul.  

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~Crafts~

At the Woodstock First Nation assorted crafts are made to either help decorate homes, cars, give to other people, or just to have fun in the process. Aboriginals that lived long ago could use their crafty skills to conduct useful objects, when needed, even while they were in the forest empty handed. Cedar bark could be made into a rope whenever the natives felt like they required the use of twine.

**The picture beside this paragraph is some of the baskets that Sheldon Polchies has made.** 

Many residents made baskets of all kinds. Mostly black ash was used because it seemed like the best to work with. Once the ash is cut down, it is pounded. With every hit the wood portrays a darker spot so that the person making the basket will know where they have already pounded. This process makes each of the fibers come apart at the growth rings so that every strip can be easily taken off. The strip are usually one to two inches thick. A basket weaver will shave the strips with a knife to the thickness of choice. Different berries use to be used to add color to a basket to make it more unique from the others. Women are the one's that usually make the fanciest baskets with sweetgrass threaded through the construct a design of some sort. This made them smell good as well as look pretty. Some of the people that were and still are basket wavers are: Oliver Polchies, Marie Polchies, Jack Polchies, Gabe and Madeline Polchies, Steve Polchies, Simon Paul, Ansley and Theresa Moulton, Marion Deveau, Agnes Paul, John Paul, Peter Paul, Leo Polchies, Louis Paul, Arthur Sappier, Peter N. Polchies, Patrick Polchies, Sheldon Polchies (son of Steve Polchies), and Anthony Paul (grandson of Agnes Paul).  

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~Religion~

When the Jesuits came they taught the natives that their religion was evil and that by continuing to practice it would be the work of the devil. As a result, the Indian Religion was abandoned. The white race noticed that the native people interacted healing with relegation so they called all Indian religion practitioners "medicine men". The Jesuits did not comprehend why the aboriginals would stand facing the sun, moon, mountain, or whatever. Traditional and Spiritual beliefs were thought of as worshipping these things. The white were wrong in thinking this. The native people knew that there was a Supreme Being in spirit form-God. Back then they called this "The Great Spirit". God provided these things for the benefit of the aboriginal people and other as well. Without the sun, we would not exist. The moon effects our way of life, and the mountains give us a taste of nature. Every little thing has a role to play in our lives. The Catholic faith came in the 1600's--early 1700's.

For multitudes, the Roman Catholic Church in Woodstock has been a place for the first people to retain their peace with our creator and for praying to him for our needs or wishes. Since the 1840's when St. Gertrude's Church was built, there has evolved a bond between the Woodstock First Nation and this parish. The very first man to reside as the new priest was Father Connolly. Faith kept the natives returning to worship God and this showed their dedication to the community church.  

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~Stories~  

~Background of Peter Lolar~

Many of the stories below contain a Maliseet man names Peter Lolar. Peter Lolar was a man who was shunned by the reserve because of his decision to live in common law with a woman. 

After the move from Meductic (where Noel Paul settled on the Woodstock First Nation were Muhsus Lane and Maliseet Dr. connect today) the people lived together around the turn of the century but Peter Lolar lived where Patrick Polchies' house will be as shown on the map below. When he died he was buried by his house because of his decision to live in common law instead of being buried in sacred ground like the cemetery. 

~Peter Lolar vs. John Turner~

Peter Lolar, a Maliseet, approached a stagecoach on its way to Woodstock, from Fredericton, to see if a ride was available and had the fare. John Turner, the driver, knew that it would be very warm that day so he told Peter in plain Saxon that the other passengers did not like the smell of him and that his room was better than his company. Peter then told John that he would be in Woodstock First.

At eight o'clock both men left Fredericton and Peter ran as fast as a deer towards home. John snapped his whip harder along the way because he was bound and determined to win. The passengers even began making bets! Peter was ahead the whole time and even ran past the reserve whooping and hollering. He had won and told John that he was indeed first. John Turner's reply is too discreet for this website. All that had seen this happen came to Peter in admiration and lets just say that before the day was done they were all drunk! The older residences of Woodstock still talk about it.  

~Skeleton In My Cellar~

On the old reverse were Patrick and Mary Ann Polchies live with their six kids there was a presence of something evil. Whenever Mary Ann was in the house doing housework, she felt something behind her, staring at her. She pleaded with her husband to move back in to the old house from which they came from. But Patrick told her that she and their kids would freeze if they went back to the old house because it was condemned. 

When Patrick Polchies and his father, Peter Polchies, were digging a basement under their house they found a skeleton. The skeleton was sent away to a Fredericton lab (where they knew it belonged to a Native person but did not know who, it is said to be Peter Lolar) and then buried in holy ground. After this Mary Ann did not feel the presence of something evil.

~Death Is Among Us~

The elders say that there are signs of death to warn us of it coming. By the following:

• If at night all the dogs on the First Nation are howling and acting crazy they are seeing the sprit of death.
• If you hear a door knock and no one is there; there will be a death soon.
• If you see a fire ball in the sky and it explodes over a house on this First Nation. There will be a death in that house.
• If you hear a "laugh" and you can not see anyone around making the laughing sound. It will come closer to you until it disappears. This means that there will be a death or a big storm coming soon. It is said to be Peter Lolar's laugh, a Maliseet man who was shun from the first reserve and his bones were found in Patrick Polchies' basement. 
• When ever there is a death on this First Nation there will be two more to follow. In total three deaths in matters of months apart.

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~Genealogy~

Michael "Mitch" DeVeau was chief from 1925-1929. When his first wife died (Madeline Paul), he married Ellen "Helen" Sacobie (Atwin) 2nd marriage; Mitchell Deveau & Madeline (Paul) Deveau had a daughter Mary Cecilia Deveau who married Andrew Melbourne Phillips, a Micmac from Bear River/Lequille, Nova Scotia (see Peter Paul's map) in 1910. They moved to Houlton, Maine in 1930 when their house burned at Woodstock, and lived on the Bryson's Flats area a.k.a . "Hungry Hill." Andrew & "Cece" had nine children, one of whom is my mother Mary Eleanor (Phillips) Dyer.  My Grandfather, Andrew Phillips was killed by a white man, Dick Smith, on July 26, 1936, and is buried in St. Mary's cemetery out on Old County Rd. in Houlton. Written by Richard Dyer, Woodstock First Nation Band Member and Great Grandson to Michael DeVeau.

If anyone would like to put something about there genealogy or anything else please email it to info@woodstockfirstnation.com .

~In Memory~

Peter Lewis Paul was probably the only Maliseet man to ever know so much about the history of his people. Born in 1902, Peter was the great-great grandson of Noel Paul, the first settler. "Dr. Paul was a great collector of stories, artifacts, tradition, and information: (Book: Oral Traditions). The Carleton County Historical society was formed in 1960, and Peter's information was quickly absorbed so that his mid and soul would be preserved for others to uncover. In 1970, Peter Paul received an award for this contributions. An honorary Doctor of Letters degree was presented to him from the University of New Brunswick. Everyone that encountered this man seemed to have a liking for him. On Friday, August 25, 1989, the people that knew him best were devastated to find out that God had lead him away. At. 4:20 pm, Peter L. Paul vanished form this world, leaving behind his knowledge, reputation , and 9 children. The elders will never forget having such an impact put forth in their lives by this man whom had left a light burning for so many.

Patrick and Mary Ann (Alexander) Polchies was a married couple who were in love with each other and their family. This was shown each and every day of their lives through humor and a smile every time you came into the family home. Patrick Polchies was born on February 6, 1909 in Woodstock to Peter Polchies and Agnes (Devoe) Polchies and died April 13, 1999.  Mary Ann (Alexander) Polchies was born on July 28, 1913  to John and Alice (Francis) Alexander from Tobique and she died November 4, 2000. Pat and Mary Ann were married in Woodstock on November 27, 1929. They had 6 kids; 28 grandchildren; and 65 great-grandchildren. The one thing that these two special people brought into the lives of all that they touched was that family is everything; without it you are the poorest people on earth because "Family was their legacy." They will always be remembered and missed by their family and friends. 

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~Woodstock NB Indian Village about 1920 - 1928~

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~Pictures~  

• Picture 1: The family of Oliver Polchies. Woodstock, University of New Brunswick Archives.

• Picture2: John (Jack) Polchies. Woodstock, University of New Brunswick Archives.

• Picture 3: Peter L. Paul on the Eel River, c. 1964 Eel River, University of New Brunswick Archives.

• Picture 4: Noel Polchies 1853 - 1927. University of New Brunswick Archives. 

• Picture 5: From Left: Kathleen Sappier (Tobique); Peter L. Paul (Woodstock); Maliya Paul (St. Mary's), c.1922, University of New Brunswick Archives.

• Picture 6: 1904 Photo, taken at Indian Village in Lower Woodstock at the home of Peter Paul (sitting, right) who was a brother of Dr. Peter Paul's grandmother. Left to Right: Clara Paul (later Mrs. Sol Bear); Madeline (Perley) Paul, from the Tobique; Susan Paul; Joe Bite, of the Black Snake tribe who married a Maliseet woman; Andrew Pelkie, a boy raised by the Indians of Woodstock; Peter Paul (father of children in photo and Madeline's husband); and baby Patrick Paul.

• Picture 7: Back row L-R: Leo Polchies, Patrick Polchies, George Polchies and Frank Polchies. Middle row: L-R: Annie Polchies, Peter (Piyel) Polchies, Mommo, Agnes Polchies, and Nancy Polchies. Front Row L-R: Charles Polchies and Oliver Polchies (Taken in 1945)

*Many thanks to Sheana Thornton who did a report, "A look Behind the Scene" in August 12, 1999, that most of the information came from. Her reference material came from the following:

Paul Kerri-Lynn (Meductic and Woodstock): *Hand in Hand, show history of the Maliseet and the catholic Church along the St. John River, Written by a Catholic Priest (unknown), taken from Peter Paul Papers, UNB Archives

  (Meductic and Woodstock) – Adney E. Tappan.  Memo Woodstock Reserve 1947, Case 4, File 13, UNB Archives (file 18)

School District 12 Native Education Initiative – Oral Traditions 1994

Paul, Darrell.  Research Report – Woodstock Reserve for Union of New Brunswick Indians, 1975

*Darrell Paul interview material

Smith, Nicholas.  Notes on the Malecite of Woodstock, New Brunswick

Peter Paul Papers, Box 4, Files 18, 19, 20, UNB Archives

Barrett, Wayne.  The St. John River Valley 1981.  1980 by NBAMNSD.  Our Land:  The Maritimes

Raymond, W.O. History of the St. John River

Collie, Michael. New Brunswick

Quebec and the Atlantic Provinces.  The Canadian Indian

1902-1989.    In Memoriam – Peter Lewis Paul.

Woodstock Royal Commission on Indian Affairs, 1946 (file 19)

Smith, Nicholas.  Anthropologica.  The research center for Amerindrian Anthropology University of Ottawa.

*Also thanks to Carole Polchies and Billy Paul for the interview material.

*Some of the pictures are from the Wolastoqiyik - Portrait of A People

~Reminder Of The Ancient Teachings Of The Abanaki Elders From the Past~

A,B,C&D: Represent our four sacred pipes, joined in the centre as our affirmation of unity and loyalty to our nation. Duties within our nation: Mikomauk (East) Guardians of Our Prophesy. Peskamokudiek (South) Guardians of Our Grand Chiefs Totum Pole. Bunwaubskewiek (West) Guardians of Our Central Sacred Fire. Etchemin, Maliseet (North) Guardians of Our Great Law. Totum Pole of Our Abanaki Grand Chief. The four triangles represent the location & areas of the four guardians. The four half loops represent the Guardians of the Eastern Door to Turtle Island, our Mother Earth.

My Abanaki Nation People, Maliseet, MicMac, Passimaquoddy & Penobscot, St Francis Abanakis, Vigi, Cacona, I come to you today to remind you of our ancient teachings of our Abanaki Elders from the past, 1725 and further back. Also to remind all of us that set here, not to forget the seven generations of our future, yet unborn.

Today we gather here, three villages of a great Nation, the Abanaki Nation, because in 1725 that is who signed our treaties. They, our wise ancestors, foresaw this was to come and had place for our protection, this 1725 treaty, let us give our thanks giving to our creator, mother earth and our wise ancestors.

Before any self governance, land settlement can be discussed we must have an economic base and control of our traditional Abanaki Territories as the rightful owners based on our inherent rights and treaties.

Canada has a preconceived decision as far as the “Marshall Decision” is concerned, where only the supreme court Judges were interpreting our 1725 Treaty, and once again our Aboriginal input was not even considered, no consultation what so ever.

This door that was opened by the “Marshall Decision” does not just address fishing, Canada had finally admitted that our treaty of 1725 is legal and binding. This also means that we still maintain our sovereignty, ownership of our Abanaki Traditional Territories, all its resources, above ground, underground, waters.. in land and off shore, even the air space. This also means, that our 1725 treaty re-affirms our inherent right to “Shares” from revenues derived form our Abanaki Traditional Territorial resources, for this generation and for the seven generations of our unborn Nation will continue for as long as the rivers flow, the grass grow & the sun shines and the winds blow.

Mr. Robert Nault speaks of partnership while in the same breath he declares on the TV media “Self Governance will come into effect with or without the input of Aboriginal People.” Let us focus on this so called" Partnership”, let us reflect on the so called “Partnership Agreement” that have been presented to our Abanaki Nation, as well as other Aboriginal Nations across Canada. These fraudulent, deceiving, misleading documents designed to be crowned with the “Self Governance Act”, and is the final chapter in the “White Paper Policy” of 1967. Which is and has been continually implemented & enforced for the last 34 years under the cover of different titles. Now finally this “Self-Governance” is the final chapter to complete the fraud that started in their first discriminatory act, the ‘Indian Act”.

The “Indian Act” was designed from day one to defraud, manipulate aboriginal nations of their sovereignty, territories and its resources. It is not us who are a burden to Canada, it is Canada that has been a burden to our Abanaki Nation, by depleting our Abanaki natural resources, rendering us unable to maintain an adequate survival for our Nations People. We, the Abanaki Nation have always shared our resources, even though as their culture prospered from our traditional territorial resources, we were herded onto these glorified concentration camps Canada calls “Indian Reservations”, once on these reservations, our Abanaki Nation suffered from starvation, sickness and abject poverty. Even today in the Year 2001, the 500 years of dishonor to our Nation is clearly evident. By 1847 there were only 447 “Maliseet” along the St. John River!! Why? Because the British placed a scalp bounty on our Abanaki Nation that lasted for 85 years!!

Another prime example is this “Negotiation Preparedness Initiative,” what should have took place over a five year span, has been narrowed down to “four months”! Which clearly does not give us enough time to prepare all the members, we will not even reach any of off reserve members. This clearly violates their Aboriginal Right to decide their future, because an Aboriginal & Treaty Right is the right of each individual, we are born with this inherent right! Today, 2001 we have the same repetition from the present day colonial government, while in the background the royalty of the British with whom our Abanaki Nation signed our Treaties, make no attempt to rectify the wrong committed against our Nation. The dishonor perpetrated against our Abanaki Nations Treaties must be corrected and honored, before any modern day treaty will even be considered.

If indeed Canada wants a modern day treaty with our Nation Canada must first fulfill the past treaties! These treaties must be defined by our Abanaki Nation as a whole Nation, not by majority rule. Certainly not by renegade individuals posing as representatives. Anything less than full and complete consultation of every individual Abanaki Member is illegal and not binding and will not recognized by our Aboriginal Abanaki Nation. The same protocol that we used in 1725 as the Abanaki Nation must be followed and adhered to in detail now and in the future when our Nation discusses treaties.

We must wipe from our minds the centuries of assimilation and brainwashing by the colonization of Canada towards our Abanaki Nation. We must stop restricting our territories and following the “Indian Act” as if it were a bible, remember, our Abanaki Nation were never included or consulted when Canada assumed guardianship over our Nation. Just as Canada (British) assumed it had the authority to give our territory to the French (Quebec), Yes Quebec is part of our Abanaki Territory!

Abanaki Territories extend into Maine, New Hampshire, and Mass, this six thousand acres Tobique village sits on today is not the sum total of our territories, only by the “Indian Act”. All of New Brunswick, Nova Scotia, PEI, Labrador is Abanaki Territorial Land! We must keep in mind this solid, legal and binding treaty, it was a peace and friendship treaty that proves our Abanaki Nation surrendered nothing! Remember what our great Chief Loran said at the signing of the 1725 treaty, “We respect the King of England to be the ruler of the English, just as we respect the King of France to be the ruler of the French, but we are a free people.”

Our Abanaki Ancestors were a wise and smart people, they fought hard and brave defending the principles of our way of life, the land bares witness too the countless massacres across our land, our villages and still we did not surrender the inherent rights of our nation We must honor our ancestors that laid down their lives protecting our aboriginal inherent treaty rights, so they will not have died in vain.

Our Abanaki prophesies warned our Nation, “Do not take sides in this fight between the two white brothers, for they will make peace with each other, over the dead bodies of your women, children, elders and warriors, than steal your land in the name of their King and their God.”

Let us sit again as one, within our Abanaki Nation and raise our Nations flag to rekindle our sacred council fire by adhering to our own Nations Laws, in peace, unity and brotherhood.

Thank you for listening to my message,

Juanita Perley

Turtle Clan Mother of Our Abanaki Nation.

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