Native American Languges Vocabularies
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Nanjemoy and Mattawoman Creek Watersheds
Defining the Indigenous Cultural Landscape for The Nanjemoy and Mattawoman Creek Watersheds Prepared By: Scott M. Strickland Virginia R. Busby Julia A. King With Contributions From: Francis Gray • Diana Harley • Mervin Savoy • Piscataway Conoy Tribe of Maryland Mark Tayac • Piscataway Indian Nation Joan Watson • Piscataway Conoy Confederacy and Subtribes Rico Newman • Barry Wilson • Choptico Band of Piscataway Indians Hope Butler • Cedarville Band of Piscataway Indians Prepared For: The National Park Service Chesapeake Bay Annapolis, Maryland St. Mary’s College of Maryland St. Mary’s City, Maryland November 2015 ii EXECUTIVE SUMMARY The purpose of this project was to identify and represent the Indigenous Cultural Landscape for the Nanjemoy and Mattawoman creek watersheds on the north shore of the Potomac River in Charles and Prince George’s counties, Maryland. The project was undertaken as an initiative of the National Park Service Chesapeake Bay office, which supports and manages the Captain John Smith Chesapeake National Historic Trail. One of the goals of the Captain John Smith Trail is to interpret Native life in the Middle Atlantic in the early years of colonization by Europeans. The Indigenous Cultural Landscape (ICL) concept, developed as an important tool for identifying Native landscapes, has been incorporated into the Smith Trail’s Comprehensive Management Plan in an effort to identify Native communities along the trail as they existed in the early17th century and as they exist today. Identifying ICLs along the Smith Trail serves land and cultural conservation, education, historic preservation, and economic development goals. Identifying ICLs empowers descendant indigenous communities to participate fully in achieving these goals. -
Bladensburg Prehistoric Background
Environmental Background and Native American Context for Bladensburg and the Anacostia River Carol A. Ebright (April 2011) Environmental Setting Bladensburg lies along the east bank of the Anacostia River at the confluence of the Northeast Branch and Northwest Branch of this stream. Formerly known as the East Branch of the Potomac River, the Anacostia River is the northernmost tidal tributary of the Potomac River. The Anacostia River has incised a pronounced valley into the Glen Burnie Rolling Uplands, within the embayed section of the Western Shore Coastal Plain physiographic province (Reger and Cleaves 2008). Quaternary and Tertiary stream terraces, and adjoining uplands provided well drained living surfaces for humans during prehistoric and historic times. The uplands rise as much as 300 feet above the water. The Anacostia River drainage system flows southwestward, roughly parallel to the Fall Line, entering the Potomac River on the east side of Washington, within the District of Columbia boundaries (Figure 1). Thin Coastal Plain strata meet the Piedmont bedrock at the Fall Line, approximately at Rock Creek in the District of Columbia, but thicken to more than 1,000 feet on the east side of the Anacostia River (Froelich and Hack 1975). Terraces of Quaternary age are well-developed in the Bladensburg vicinity (Glaser 2003), occurring under Kenilworth Avenue and Baltimore Avenue. The main stem of the Anacostia River lies in the Coastal Plain, but its Northwest Branch headwaters penetrate the inter-fingered boundary of the Piedmont province, and provided ready access to the lithic resources of the heavily metamorphosed interior foothills to the west. -
MIDDLE ATLANTIC ARCHAEOLOGICAL CONFERENCE Rehoboth,Delaware Program
MIDDLE ATLANTIC ARCHAEOLOGICAL CONFERENCE Rehoboth,Delaware Program If, I r. ..~ .' . and ~- .,. ,.1· ~ . -., ABSTRACTS - • ~, ~ ·1 i . • -1. l APRIL 2 - 4, 1982 National Museums and the R.eificati on of the Jacksonian Myth Ultj'l'O JUCAL AH.CHAEOLOGY AND THE David J . Meltzer CATEGORY OF THE IDEOTECHN IC Dept. of Anthropology National Museum of Natural History Smithsonian Institution Symposi um or ganized for the 1982 Middle At l antic Archaeology Conference, Washington, D.C. 20560 Rehoboth Beach, Delaware. Schedul ed for Sunday morning, April 4 , 1982. Museums in general, and the gover nment-supported National Museums in Abstract for Symposium particular, are a curious blend of the empirical matter of history It has now been almost two decades since Lewis R. Binford (1962) in and the consc ious cr ea tio ~ of myth . As such, th ey are ideotechnic vented the category of ideotechnic artifacts : "items whic h signify ar tifa cts on a grand scale, and their operation reveals how Western and symbolize the ideologica l rationaliza t ions for the social system" ideolo gy is projected and enforced through the manipulation of ma and provide a symbolic milieu for everyday life . With the exception terial culture. Using as a focal point the museums within the of some Mayan interpretations no one has had great success in dis - Smithsonian Instituti on, this paper reflects on the reification of covering the ideotechnic amongs t the archaeological records of pre - the Ja cksonia n man, the expectant capitalist on the American frontier . modern societies . The papers tn thi s symposium explore this dilennna A brief historical account of the development of the Jacksonian through systematic examinations of id eotechnic artifacts in hist oric image is followed by an analysis of the manifestation of the myth and contemporary settings. -
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The Southern Algonquians and Their Neighbours DAVID H. PENTLAND University of Manitoba INTRODUCTION At least fifty named Indian groups are known to have lived in the area south of the Mason-Dixon line and north of the Creek and the other Muskogean tribes. The exact number and the specific names vary from one source to another, but all agree that there were many different tribes in Maryland, Virginia and the Carolinas during the colonial period. Most also agree that these fifty or more tribes all spoke languages that can be assigned to just three language families: Algonquian, Iroquoian, and Siouan. In the case of a few favoured groups there is little room for debate. It is certain that the Powhatan spoke an Algonquian language, that the Tuscarora and Cherokee are Iroquoians, and that the Catawba speak a Siouan language. In other cases the linguistic material cannot be positively linked to one particular political group. There are several vocabularies of an Algonquian language that are labelled Nanticoke, but Ives Goddard (1978:73) has pointed out that Murray collected his "Nanticoke" vocabulary at the Choptank village on the Eastern Shore, and Heckeweld- er's vocabularies were collected from refugees living in Ontario. Should the language be called Nanticoke, Choptank, or something else? And if it is Nanticoke, did the Choptank speak the same language, a different dialect, a different Algonquian language, or some completely unrelated language? The basic problem, of course, is the lack of reliable linguistic data from most of this region. But there are additional complications. It is known that some Indians were bilingual or multilingual (cf. -
Defining the Nanticoke Indigenous Cultural Landscape
Indigenous Cultural Landscapes Study for the Captain John Smith Chesapeake National Historic Trail: Nanticoke River Watershed December 2013 Kristin M. Sullivan, M.A.A. - Co-Principal Investigator Erve Chambers, Ph.D. - Principal Investigator Ennis Barbery, M.A.A. - Research Assistant Prepared under cooperative agreement with The University of Maryland College Park, MD and The National Park Service Chesapeake Bay Annapolis, MD EXECUTIVE SUMMARY The Nanticoke River watershed indigenous cultural landscape study area is home to well over 100 sites, landscapes, and waterways meaningful to the history and present-day lives of the Nanticoke people. This report provides background and evidence for the inclusion of many of these locations within a high-probability indigenous cultural landscape boundary—a focus area provided to the National Park Service Chesapeake Bay and the Captain John Smith Chesapeake National Historic Trail Advisory Council for the purposes of future conservation and interpretation as an indigenous cultural landscape, and to satisfy the Identification and Mapping portion of the Chesapeake Watershed Cooperative Ecosystems Studies Unit Cooperative Agreement between the National Park Service and the University of Maryland, College Park. Herein we define indigenous cultural landscapes as areas that reflect “the contexts of the American Indian peoples in the Nanticoke River area and their interaction with the landscape.” The identification of indigenous cultural landscapes “ includes both cultural and natural resources and the wildlife therein associated with historic lifestyle and settlement patterns and exhibiting the cultural or esthetic values of American Indian peoples,” which fall under the purview of the National Park Service and its partner organizations for the purposes of conservation and development of recreation and interpretation (National Park Service 2010:4.22). -
[.35 **Natural Language Processing Class Here Computational Linguistics See Manual at 006.35 Vs
006 006 006 DeweyiDecimaliClassification006 006 [.35 **Natural language processing Class here computational linguistics See Manual at 006.35 vs. 410.285 *Use notation 019 from Table 1 as modified at 004.019 400 DeweyiDecimaliClassification 400 400 DeweyiDecimali400Classification Language 400 [400 [400 *‡Language Class here interdisciplinary works on language and literature For literature, see 800; for rhetoric, see 808. For the language of a specific discipline or subject, see the discipline or subject, plus notation 014 from Table 1, e.g., language of science 501.4 (Option A: To give local emphasis or a shorter number to a specific language, class in 410, where full instructions appear (Option B: To give local emphasis or a shorter number to a specific language, place before 420 through use of a letter or other symbol. Full instructions appear under 420–490) 400 DeweyiDecimali400Classification Language 400 SUMMARY [401–409 Standard subdivisions and bilingualism [410 Linguistics [420 English and Old English (Anglo-Saxon) [430 German and related languages [440 French and related Romance languages [450 Italian, Dalmatian, Romanian, Rhaetian, Sardinian, Corsican [460 Spanish, Portuguese, Galician [470 Latin and related Italic languages [480 Classical Greek and related Hellenic languages [490 Other languages 401 DeweyiDecimali401Classification Language 401 [401 *‡Philosophy and theory See Manual at 401 vs. 121.68, 149.94, 410.1 401 DeweyiDecimali401Classification Language 401 [.3 *‡International languages Class here universal languages; general -
Defining the Greater York River Indigenous Cultural Landscape
Defining the Greater York River Indigenous Cultural Landscape Prepared by: Scott M. Strickland Julia A. King Martha McCartney with contributions from: The Pamunkey Indian Tribe The Upper Mattaponi Indian Tribe The Mattaponi Indian Tribe Prepared for: The National Park Service Chesapeake Bay & Colonial National Historical Park The Chesapeake Conservancy Annapolis, Maryland The Pamunkey Indian Tribe Pamunkey Reservation, King William, Virginia The Upper Mattaponi Indian Tribe Adamstown, King William, Virginia The Mattaponi Indian Tribe Mattaponi Reservation, King William, Virginia St. Mary’s College of Maryland St. Mary’s City, Maryland October 2019 EXECUTIVE SUMMARY As part of its management of the Captain John Smith Chesapeake National Historic Trail, the National Park Service (NPS) commissioned this project in an effort to identify and represent the York River Indigenous Cultural Landscape. The work was undertaken by St. Mary’s College of Maryland in close coordination with NPS. The Indigenous Cultural Landscape (ICL) concept represents “the context of the American Indian peoples in the Chesapeake Bay and their interaction with the landscape.” Identifying ICLs is important for raising public awareness about the many tribal communities that have lived in the Chesapeake Bay region for thousands of years and continue to live in their ancestral homeland. ICLs are important for land conservation, public access to, and preservation of the Chesapeake Bay. The three tribes, including the state- and Federally-recognized Pamunkey and Upper Mattaponi tribes and the state-recognized Mattaponi tribe, who are today centered in their ancestral homeland in the Pamunkey and Mattaponi river watersheds, were engaged as part of this project. The Pamunkey and Upper Mattaponi tribes participated in meetings and driving tours. -
We Are Still Here!
We Are Still Here! The Tribal Saga of New Jersey’s Nanticoke and Lenape Indians John R. Norwood Native New Jersey Publications Copyright 2007 © by the Rev. Dr. John R. Norwood All Rights Reserved* Native New Jersey Publications P.O. Box 401 Moorestown, New Jersey 08057 In Partnership With The Nanticoke Lenni-Lenape Indian Tribe 18 East Commerce Street Bridgeton, New Jersey 08302 * Permission is granted to freely share this edition and its previous “pre-release version”in their downloadable electronic format, which are available on the internet from www.NativeNewJersey.org and www.Nanticoke-Lenape.info 2 We Are Still Here! The Tribal Saga of New Jersey’s Nanticoke and Lenape Indians John R. Norwood Native New Jersey Publications 3 To my father, whose name I gladly bear… May I honor you and all of my ancestors To my children… May my generation leave a legacy you are proud to build upon In praise of the Great Warrior and Chief of Heaven, Jesus Christ, Son of the Creator, Savior of my soul 4 Preface Much more can be said, and has been said, about the history of the Nanticoke and Lenape people who are now spread throughout North America. However, my task is to provide a brief, but comprehensive, summary of the historical information pertaining to the Nanticoke and Lenape people remaining in three interrelated tribal communities in Southern New Jersey and Delaware, with particular emphasis on how the legacy of the Lenape and Nanticoke ancestors in each community continues among the people called “Nanticoke Lenni-Lenape Indians”in New Jersey. -
Guide to the Blair Rudes Papers, 1974-2008, Undated
Guide to the Blair Rudes papers, 1974-2008, undated Tyler Stump The papers of Blair Rudes were processed with the assistance of the Smithsonian Institution's Collections Care and Preservation Fund. April 2016 National Anthropological Archives Museum Support Center 4210 Silver Hill Road Suitland 20746 [email protected] http://www.anthropology.si.edu/naa/ Table of Contents Collection Overview ........................................................................................................ 1 Administrative Information .............................................................................................. 1 Scope and Contents........................................................................................................ 4 Arrangement..................................................................................................................... 4 Biographical / Historical.................................................................................................... 2 Bibliography...................................................................................................................... 4 Container Listing ............................................................................................................. 6 Series 1: Biographical, 1999-2007........................................................................... 6 Series 2: Correspondence, 1975-2007.................................................................... 7 Series 3: Linguistic Research and Data, 1969-2008, undated................................ -
Fragments of Piscataway: a Preliminary Description
Fragments of Piscataway: A Preliminary Description A thesis submitted in partial fulfilment of the requirements for the degree of Master of Philosophy Lisa Mackie Oxford University Committee for Comparative Philology, Linguistics and Phonetics Sub-faculty of Linguistics Trinity 2006 Contents Chapter 1 Introduction..................................................................................................... 1 1.1 Project Goals................................................................................................... 1 1.2 Challenges....................................................................................................... 2 1.3 Attribution....................................................................................................... 3 1.4 Previous Work ................................................................................................ 4 1.5 Organization of the Thesis.............................................................................. 5 Chapter 2 Background..................................................................................................... 6 2.1.1 Maryland Mission ........................................................................................... 7 2.1.2 Father Andrew White...................................................................................... 7 2.2 The Manuscript ............................................................................................. 11 2.3 Other Primary Sources................................................................................. -
Vol. 04 Powhatan
Phrases Ka ka torawincs yowo? What do you call this? Casacunnakack, peya quagh acquintan vttasantasough. In how many days will there come here any more English AMERICAN LANGUAGE ships? REPRINTS Mowchick woyawgh tawgh noeragh kaquere mecher. I am very hungry, what shall I eat? Tawnor nehiegh Powhatan. Where dwells Powhatan? Mache, nehiegh yourowgh, Orapaks. Now he dwells a great way hence at Orapaks. VOL. 4 Vittapitchewayne anpechitchs nehawper Werowacomoco. You lie, he stayed over at Werowacomoco. Kator nehiegh mattagh neer vttapitchewayne. Truly he is there, I do not lie. Spaughtynere keragh werowance mawmarinough kekaten wawgh peyaquaugh. Run you then to the King Mawmarynough and bid him come hither. Vtteke, e peya weyack wighwhip. Get you gone, and come again quickly. Kekaten Pokahontas patiaquagh niugh tanks manotyens neer mowchick rawrenock audowgh. Bid Pocahontas bring two little baskets here, and I will give her white beads to make her a chain. 22 Pawpaxsoughes, years. Pawpecones, pipes. Pemmenaw, a kind of grass used to make thread. A Pocones, a small root that grows in the mountains, which being dried and beat in powder turns red. And this they VOCABULARY use for swellings, aches, anointing their joints, painting their heads and garments. OF Pokatawer, fire. Ponap, bread. POWHATAN Popanow, the Winter. Pummahumps, stars. Pungnough, an ear of corn burned to powder, for mingling with meals. compiled by Putchamins, a plum which grows as high as a Palmeta: the Captain John Smith fruit is like a Medler; it is first green, then yellow, and red when it is ripe. With two word-lists of Pamunkey and Nansemond Quiyoughcosoughs, petty Gods, and their affinities. -
A Traditional Story of the Powhatan Indians Recorded in the Early 19Th Century
A Traditional Story of the Powhatan Indians Recorded in the Early 19th Century FREDERIC W. GLEACH University of Chicago In 1844, a free black named Armstrong Archer had a small volume published in London titled A Compendium of Slavery, as it exists in the Present Day in the U S of A. As an introduction to this work, which consists primarily of collected descriptions of the conditions in which slaves were kept, Archer presented his family history. His mother was a Powhatan Indian, and as part of this text he recorded a story he had learned as a child of the 17th-century Powhatans. Not previously noted in the literature on the Powhatans, this is the only such story recorded, and offers an important perspective on the history of the Powhatans in both the 17th and the 19th centuries.1 Armstrong Archer's father had been kidnapped along with his grandfa ther from Guinea sometime around 1784, at the age of 14. They were taken to St. Domingo, where they were both sold to the same master: a Frenchman, of considerable wealth, both in slaves and landed property. Peace be to his soul, for he was kind and a humane friend to his African slaves. (Archer 1844:10) This paper would not have been possible without the resources of the New berry Library, where I located Archer's work through their excellent card catalog. The assistance of Jay Miller, of the Newberry's D'Arcy McNickle Center for the History of the American Indian, has been especially helpful. The staff of the Li brary of the American Philosophical Society was also of great assistance in working with Frank Speck's papers; a Phillips Grant from the APS provided funding for my research there, for which I am most grateful.