Latest news with #Abenaki
Yahoo
16-05-2025
- Entertainment
- Yahoo
Wabanaki film fest in Portland aims to tell the stories of Indigenous peoples
May 16—Mali Obomsawin would like Mainers to be more aware of the Indigenous people here and their legacy. Raised in Farmington, Obomsawin is a bassist who has toured the country. She's also composed music for films and TV projects that help tell the stories of native peoples, including the 2024 Oscar-nominated documentary "Sugarcane" and the popular FX comedy-drama series "Reservation Dogs," set in the Muscogee Nation in Oklahoma. She's also one of the organizers of the first-ever Wabanaki Film Festival, set for Sunday at the Portland Museum of Art. The free program includes five films — three involving Maine filmmakers — as well as panel discussions. Obomsawin is hoping the event will bring attention to Wabanaki filmmakers and artists, and their perspectives, and raise awareness of the struggles of Indigenous peoples in Maine and elsewhere. "We're not represented here the way tribal nations are in other cities around the country. You go to Minneapolis or Santa Fe or Tulsa, and the footprint of the Indigenous people of that place is really evident," said Obomsawin, 29, who lives in Portland and is a member of the Abenaki Nation at Odanak. "We're working to change that, particularly right now when the Indigenous community nationwide is having a bit of a renaissance. " Obomsawin's co-organizer is Penobscot artist Lokotah Sanborn of Portland. The two also worked on one of the short films screening at the festival, "Otherworld," which was directed by Sanborn with narrative written by Obomsawin. It's a poetic documentary about an island off the coast of Maine, where the Abenaki first came into contact with the English in 1605. It later became the seasonal home of painter Andrew Wyeth and was carefully managed by his wife, Betsy, in hopes it would inspire his art. "My film is about Abenaki connection to place, presence, and continuance despite historic and ongoing genocide. It is also about the uncanny synthetic nature of colonialism in how it curates and shapes Indigenous lands," said Sanborn. The film festival will start at 11 a.m. Sunday with refreshments, mingling, followed by greetings and introductions. The first screening, at 11:45 a.m., is of the 1993 film "Kanehsatake: 270 Years of Resistance." It's a documentary about an armed stand-off between protestors and police and military forces in Quebec, Canada, over a proposed golf course on Mohawk lands. The film was directed by Alanis Obomsawin, a cousin of Mali Obomsawin. After a discussion period and a break, three short Wabanaki films will be shown at 2:45 p.m. "Putep Qotatokot-te Elewestag (The Whale Was Speaking), is a poetry film voiced and written by Mihku Paul, touching on climate change, sea life and human survival. "Bay of Herons" by Jared Lank is about a Mi'kmaq man reflecting on seeing his homelands destroyed. Following the third film, "Otherworld," there will be a Q&A with filmmakers. At 3:30 p.m., there will be a screening of the 2012 film "Harvest of Empire: The Untold Story of Latinos in America," followed by a Q&A and a panel discussion. Sanborn said the films in the festival were chosen to illustrate the solidarity between Indigenous people across the Americas. The two feature-length documentaries, for instance, explore Western imperialism, colonial extraction and capitalist dominance, he said. "I hope that audiences take away a better understanding of immigration and ongoing fights for Indigenous sovereignty and how these issues inter-relate," Sanborn said. Copy the Story Link
Canada Standard
13-05-2025
- Entertainment
- Canada Standard
Indigenous NFB documentary and animation featured at imagineNATIVE.Four new works from the National Film Board of Canada as the festival marks 25 years.
May 8, 2025 - Toronto - National Film Board of Canada (NFB) Four films from the National Film Board of Canada (NFB) will showcase powerful Indigenous documentary and animated storytelling as the imagineNATIVE Film + Media Arts Festival in Toronto celebrates its milestone 25th anniversary. Filmmakers Kim O'Bomsawin and Sinakson Trevor Solway delve into themes of Indigenous youth and masculinity in a pair of compelling feature documentaries. There's excellence and innovation in short filmmaking, too, from Amanda Strong and legendary Abenaki creator Alanis Obomsawin. imagineNATIVE's in-person screenings will take place June 3 to 8 in Toronto, with its online festival streaming June 9 to 15. Unless indicated, all NFB films are available in-person and online. NFB selection at imagineNATIVE Ninan Auassat: We, the Children by Kim O'Bomsawin (93 min) | TORONTO PREMIERE Thursday, June 5, at 11:00 a.m. | TIFF Lightbox 3 Shot over more than six years, Abenaki director Kim O'Bomsawin's Ninan Auassat celebrates the power and vitality of Indigenous youth from three different nations-Atikamekw, Eeyou Cree and Innu. Filmed from "a child's eye-view" and without adult voices, the film reveals the dreams of a new generation poised to take flight. Siksikakowan: The Blackfoot Man by Sinakson Trevor Solway (77 min) Saturday, June 7, at 2:30 p.m. | TIFF Lightbox 1 (screening in-person only) | Filmmaker in attendance Siksika filmmaker Sinakson Trevor Solway intimately portrays the lives of Blackfoot men as they navigate identity, kinship and the complex expectations of manhood. Through unfiltered moments set against the breathtaking landscape of the Prairies, Siksikakowan: The Blackfoot Manreimagines what it means to be a Native man. My Friend the Green Horse by Alanis Obomsawin (11 min 20 s) | ONTARIO PREMIERE, filmmaker in attendance Sensory Friendly Screening: Wednesday, June 4, at 11 a.m., TIFF Lightbox 2 Short Film Program: FAMILY MATTERS | Sunday, June 8, at 1 p.m. | TIFF Lightbox 3 Often feeling alone in her waking life, a young Alanis Obomsawin found friendship with the Green Horse, a benevolent being she visited regularly in her dreams. In this short film combining stop-motion animation and live action, the Green Horse and other animal spirits guide Alanis to realize the immensity of the gift of life and the power of kindness. Alanis will also take part in ReMatriate the Lens, a women's roundtable discussion on Friday, June 6, at 4:15 p.m. at The Well, presented as part of imagineNATIVE Industry Days. Inkwo for When the Starving Return by Amanda Strong (Spotted Fawn Productions/NFB, 18 min 27 s) Short Film Program: WITCHING HOUR | Friday, June 6, at 10 p.m. | TIFF Lightbox 3 | Filmmaker in attendance Michif/Metis creator Amanda Strong's Inkwo is a stop-motion animated adaptation of a short story by Richard Van Camp in which a gender-shifting warrior uses their Indigenous medicine (Inkwo) to protect their community from a swarm of terrifying creatures. Featuring such voice talents as Paulina Alexis and Tantoo Cardinal. - 30 - Stay Connected Online Screening Room: NFB Facebook | NFB Twitter | NFB Instagram | NFB Blog | NFB YouTube | NFB Vimeo Curator's perspective | Director's notes About the NFB
Yahoo
13-04-2025
- Politics
- Yahoo
'Someone's starting to listen,' says Abenaki chief, applauding defeat of New Hampshire bill
The chief of the Abenaki of Odanak is celebrating a victory in his nation's campaign against state-recognized tribes in New England, many of which he says are illegitimate. In a news release, Rick O'Bomsawin says a New Hampshire bill — which lawmakers killed last month — would have given too much power to what he calls "self-proclaimed" Abenaki groups in Vermont. "I think someone's starting to listen," he said. The Abenaki of Odanak and W8linak say four Abenaki tribes recognized in Vermont are among those that are not really Abenaki, yet state law permits them to sell artwork, access funding for social programs and receive free hunting and fishing licences. Leaders in Quebec took identity fraud concerns to the United Nations last year. But more recently, Bill 161, titled "Changing the membership of the New Hampshire commission on Native American affairs," would have extended the groups' influence in New Hampshire, says O'Bomsawin. "I think New Hampshire was watching what's going on and saying, 'oh, before we get into this mess, let's stop this right in the beginning,'" he said. Odanak and W8linak, located near Trois-Rivières, Que., have historically clashed with groups in the U.S. regarding legitimacy. O'Bomsawin and some researchers contend that many of the Vermont-recognized Abenaki groups aren't Indigenous at all. Attempt to put in place state-recognized process Darryl Leroux says these New England groups have refused to do verification "that they're well able to do." An associate professor in the school of political studies at the University of Ottawa who has studied transformations in white identities and settler colonialism, Leroux found that the majority of members of the tribes had no Abenaki ancestry, but rather are descendants from French-Canadian immigrants. He published his findings in a peer-reviewed article "State Recognition and the Dangers of Race Shifting" in the American Indian Culture and Research Journal in 2023. The genealogy has not been independently verified by CBC News. "They've chosen to believe the family lore," said Leroux. "One's responsibility when it makes these types of claims is [at] the very least to verify the claims." He says states can establish their own process to recognize tribes, often for "political reasons." Currently, New Hampshire has no state recognition process. "This bill was trying to put [one] in place," said Leroux. The Odanak powow has been held for decades. Odanak and W8linak have long denounced Vermont's state-recognized tribes as self-identified Abenaki. (Kassandra Lebel/Radio-Canada ) To get U.S. federal status, groups, also known as tribes, must demonstrate compliance with seven mandatory criteria, including a continuous history as an American Indian entity since 1900. In 2005, one of the four Vermont-recognized groups, the Abenaki Nation of Missisquoi, failed to meet some criteria. Donald Stevens, chief of the Nulhegan Band of the Coosuk Abenaki Nation in Vermont, says his tribe hasn't felt the need to seek federal recognition. "It's not because we can't or don't want to," said Stevens, whose tribe is recognized in Vermont. "It costs a lot of money and a lot of time." Stevens supported Bill 161 in New Hampshire because he saw it as a means to help "consolidate," better represent interests and help set up ways to establish recognition processes in New Hampshire, if desired. He says every tribe has the right to determine their own citizenship and contests Leroux's findings. He says his family is "well documented as being Indian and being gypsies who travelled from place to place." "It's sad when people are trying to put out false narratives," he said. But many of these state-recognized groups would never qualify for federal recognition, says Kim TallBear, professor in the faculty of Native studies at the University of Alberta. "It is a very rigorous process," said TallBear, who is also the Canada Research Chair in Indigenous Peoples, Technoscience, and Society. 'A real serious form of theft' A citizen of the Sisseton-Wahpeton Oyate in present day South Dakota, TallBear says state-recognition standards are "pretty appalling." She's among those saying something needs to change. "We're really advocating that states get out of the business of doing this," she says. "Leave this to nation-to-nation conversations, which are between tribal governments and the federal government." A delegation of Abenaki from Odanak, Wôlinak and the Assembly of First Nations Quebec-Labrador unveiled billboard sign New York during the 23rd session of the United Nations Permanent Forum on Indigenous Issues. (Marie-Laure Josselin / Radio-Canada) While TallBear says "pretendianism" can sometimes be put on the back burner, there's been recognition that it's a growing problem — as some groups misrepresent and overshadow history. "Those groups now are vying with recognized tribal groups for resources and recognition," she said. "I'm seeing the tide turning … we are making progress in terms of getting people to understand that this is a real serious form of theft." Chief in Odanak denounces exclusion Due to colonization and war, Abenaki were forced north of their homelands and settled in what is now Odanak and W8linak. Right now, O'Bomsawin says self-identified groups in the U.S. outnumber his community and live on the ancestral territory which stretches from southern Quebec to northern Massachusetts, spanning Vermont and New Hampshire. Despite its ties to the region, O'Bomsawin's community does not have a say over membership regulations or requirements of groups that bear its name and live in areas it considers traditional territory. "They never even contacted us on anything," said O'Bomsawin. "If you are truly, truly Abenaki, would you not want to fight to make sure no one is stealing your culture and your language? Would you not want to know who your family members are? That's all I'm trying to do," he said. What particularly hurts is not having recognition in the States, despite being federally recognized in Canada, he says. "Not only do you want to steal my identity … but you also want to steal my pain," said O'Bomsawin. "And that's really sad."
CBC
13-04-2025
- Politics
- CBC
'Someone's starting to listen,' says Abenaki chief, applauding defeat of New Hampshire bill
The chief of the Abenaki of Odanak is celebrating a victory in his nation's campaign against state-recognized tribes in New England, many of which he says are illegitimate. In a news release, Rick O'Bomsawin says a New Hampshire bill — which lawmakers killed last month — would have given too much power to what he calls "self-proclaimed" Abenaki groups in Vermont. "I think someone's starting to listen," he said. The Abenaki of Odanak and W8linak say four Abenaki tribes recognized in Vermont are among those that are not really Abenaki, yet state law permits them to sell artwork, access funding for social programs and receive free hunting and fishing licences. Leaders in Quebec took identity fraud concerns to the United Nations last year. But more recently, Bill 161, titled "Changing the membership of the New Hampshire commission on Native American affairs," would have extended the groups' influence in New Hampshire, says O'Bomsawin. "I think New Hampshire was watching what's going on and saying, 'oh, before we get into this mess, let's stop this right in the beginning,'" he said. Odanak and W8linak, located near Trois-Rivières, Que., have historically clashed with groups in the U.S. regarding legitimacy. O'Bomsawin and some researchers contend that many of the Vermont-recognized Abenaki groups aren't Indigenous at all. Attempt to put in place state-recognized process Darryl Leroux says these New England groups have refused to do verification "that they're well able to do." An associate professor in the school of political studies at the University of Ottawa who has studied transformations in white identities and settler colonialism, Leroux found that the majority of members of the tribes had no Abenaki ancestry, but rather are descendants from French-Canadian immigrants. He published his findings in a peer-reviewed article "State Recognition and the Dangers of Race Shifting" in the American Indian Culture and Research Journal in 2023. The genealogy has not been independently verified by CBC News. "They've chosen to believe the family lore," said Leroux. "One's responsibility when it makes these types of claims is [at] the very least to verify the claims." He says states can establish their own process to recognize tribes, often for "political reasons." Currently, New Hampshire has no state recognition process. "This bill was trying to put [one] in place," said Leroux. To get U.S. federal status, groups, also known as tribes, must demonstrate compliance with seven mandatory criteria, including a continuous history as an American Indian entity since 1900. In 2005, one of the four Vermont-recognized groups, the Abenaki Nation of Missisquoi, failed to meet some criteria. Donald Stevens, chief of the Nulhegan Band of the Coosuk Abenaki Nation in Vermont, says his tribe hasn't felt the need to seek federal recognition. "It's not because we can't or don't want to," said Stevens, whose tribe is recognized in Vermont. "It costs a lot of money and a lot of time." Stevens supported Bill 161 in New Hampshire because he saw it as a means to help "consolidate," better represent interests and help set up ways to establish recognition processes in New Hampshire, if desired. He says every tribe has the right to determine their own citizenship and contests Leroux's findings. He says his family is "well documented as being Indian and being gypsies who travelled from place to place." "It's sad when people are trying to put out false narratives," he said. But many of these state-recognized groups would never qualify for federal recognition, says Kim TallBear, professor in the faculty of Native studies at the University of Alberta. "It is a very rigorous process," said TallBear, who is also the Canada Research Chair in Indigenous Peoples, Technoscience, and Society. 'A real serious form of theft' A citizen of the Sisseton-Wahpeton Oyate in present day South Dakota, TallBear says state-recognition standards are "pretty appalling." She's among those saying something needs to change. "We're really advocating that states get out of the business of doing this," she says. "Leave this to nation-to-nation conversations, which are between tribal governments and the federal government." While TallBear says "pretendianism" can sometimes be put on the back burner, there's been recognition that it's a growing problem — as some groups misrepresent and overshadow history. "Those groups now are vying with recognized tribal groups for resources and recognition," she said. "I'm seeing the tide turning … we are making progress in terms of getting people to understand that this is a real serious form of theft." Chief in Odanak denounces exclusion Due to colonization and war, Abenaki were forced north of their homelands and settled in what is now Odanak and W8linak. Right now, O'Bomsawin says self-identified groups in the U.S. outnumber his community and live on the ancestral territory which stretches from southern Quebec to northern Massachusetts, spanning Vermont and New Hampshire. Despite its ties to the region, O'Bomsawin's community does not have a say over membership regulations or requirements of groups that bear its name and live in areas it considers traditional territory. "They never even contacted us on anything," said O'Bomsawin. "If you are truly, truly Abenaki, would you not want to fight to make sure no one is stealing your culture and your language? Would you not want to know who your family members are? That's all I'm trying to do," he said. What particularly hurts is not having recognition in the States, despite being federally recognized in Canada, he says. "Not only do you want to steal my identity … but you also want to steal my pain," said O'Bomsawin. "And that's really sad."
Yahoo
10-03-2025
- Yahoo
It's maple syrup season. Here's where to taste Vermont's best.
It takes 40 gallons of tree sap to create one gallon of maple syrup. The formula might come from science, but the result is pure magic, especially to Vermonters, who've been tapping and sugaring in the Green Mountains longer than the state's existed. The state's sole outpost of IHOP, which closed in 2024, was the only branch in the country to serve real maple syrup. In part, this is because state law strictly prohibits labeling any product maple — or even 'maple flavored' — if it doesn't contain pure maple syrup. But more importantly, serving fake maple syrup would put a thumb in the eye of Vermont pride. As such, any traveler seeking the full Vermont experience must travel through maple country. And the closer you can get to the sugarhouse, the purer the experience. Visitors will also learn how the Vermont maple landscape is breaking ground with new forms and formulations. Here's how to tap the best of all. To the Abenaki, Iroquois, and Micmac, maple passes into legend. As the story goes, maple trees originally supplied villagers with pure syrup until a trickster poured water into the trees to create a sap that flows just once a year, when the lake freezes, game disappears, and crops hibernate. At some point during the colonial period, the practice was shared with arriving settlers, who adopted it. Later, maple sugaring also became a moral crusade that offered a home-grown alternative to imported, enslaved-produced cane sugar. It wasn't until the mid-to-late 1800s that the industry began to take off, after the invention of the evaporator pan and metal taps. Today, maple in Vermont is big business, amounting to around $100 million per year. In fact, this most rural state in the country produces 53 percent of the national total of maple syrup and 70 percent of all maple sap sales in the country. To say it's integral to all things Vermont is an understatement, and the evidence pours liberally on far more than just pancakes, from cheese, eggs, and meat to bread, baked beans, and beer. Not every maple tree produces the right sap for syrup, so you can't just tap any and wait for the magic to happen. At the top of the maple pole is the sugar maple, which gets its name from the high concentration of sugar in its sap. Red maples also produce a lot of syrup sap in Vermont. Other types of maples, such as silver, are used less frequently and can alter the flavor. Find Vermont's highest concentration of maple trees in Orange County, just south of the state capital, Montpelier. The sugaring season begins when the temperature rises above freezing during the day but dips below at night — triggering the flow of sap. That generally occurs between February and April, when Vermont sees the fewest visitors, thanks to cold air, muddy ground, and slushy roads. But this is prime time for maple lovers, as sugar-shack chimneys pump out hot steam as the new sap condenses into syrup. There's no one maple syrup to rule them all. In fact, the flavor, color, and consistency change as the season progresses, with early maple light and delicate and later maple smoky and spicy. These are categorized by grade, and they guide any journey into maple. For generations, these grades fell into into 'Fancy,' 'Grade A Medium Amber, Grade A Dark Amber, Grade B' and 'Grade C.' But a 2014 law changed them to Golden, Amber, Dark, and Very Dark to fit national standards. Soon after, this new maple language began adding further terms in a bevy of value-added products. This got a jumpstart in 2016, when Oprah Winfrey listed the Runamok Maple Syrup Gift Box by Runamok Maple on her Oprah's Favorite Things list. It contained three very non-traditional versions — bourbon barrel-aged, cinnamon and vanilla, and hibiscus. This success spurred other new-school maple producers to follow suit with a variety of infusions, from apple brandy and coffee bean to lemon thyme and, yes, pumpkin spice. Even sparkles find a home in Vermont maple syrup now. In Vermont, maple is rarely more than a few steps away, as even the local gas station, especially Maplefields, carries syrup, sugar, candies, and creams at any time of the year. However, the sweetest spot for Vermont maple tourism is March — the heart of the sugaring season. At this time, sugarhouses welcome visitors with tours, tastings, demonstrations, and more. In fact, the state hosts an annual open house weekend at sugarhouses throughout the state. Many celebrations include activities and family fun along with all the maple you can eat, including the most Vermont way to eat maple — sugar on snow. This sweet treat is created by drizzling maple syrup heated to 235°F on fresh snow. One particularly great place to taste it is the Green Mountain Audubon Center, which hosts an annual Sugar on Snow Party. Along with sugaring demonstrations, the event also gives visitors a chance to tap a tree and collect sap from a bucket. If you miss the party, the sugarhouse remains open to the public until mid-April. Another great maple experience is at the von Trapp Family Lodge in Stowe, where visitors can strap on snowshoes in February and March for a Maple Sugaring Tour of its own sugar bushes and sugaring operation — and wear boots for visits during the rest of the year. In Montpelier, visit the Morse Farm Maple Sugarworks, home to one of Vermont's oldest families, who've been tapping trees almost as long as Vermont's been a state. The farm, sugarhouse included, is open all year and hosts a robust, maple-packed gift shop, as well as a hiking trail through the sugarbush. Other maple stops include winners of the annual Vermont Sugar Makers Awards, including Stewart Maple in Shrewsbury, Goodrich Maple Farm in Cabot, and Green's Sugarhouse in Poultney. You can also dive deep into the history of maple at the New England Maple Museum in Pittsford. To stretch the maple boundaries, check out other businesses that make special uses of Vermont maple. This includes several breweries and distilleries, including Lawson's Finest Liquids taproom in Waitsfield, which serves the Mad River Maple Ale and Vermont Spirits Distilling Company in Quechee, serving maple-derived Vermont Gold Vodka. Restaurants like Maple Soul in Rochester also regularly work maple into the menu, including in dishes like maple chili wings, maple bourbon apple crisp, and maple brioche. (Related: How to plan the ultimate road trip through New England) Mike Dunphy is a writer, editor, and teacher based in Salem, Massachusetts. His work has appeared in publications like CNN, USA Today, Travel Weekly, Fodor's, and Forbes, among many others. He is also a writing instructor at Gotham Writers Workshop, teaching classes in travel writing, creative nonfiction, essay and opinion, and self-editing.
