The Abenaki people refer to themselves as Alnobak, which means “The Real People” or “men.” It was not uncommon among Native American nations to refer to themselves in this way. The origin of the word Abenaki is from Wabanaki, which translates as “People of the Dawn Lands,” a reference to their home in the east.
One Abenaki myth states that the god Kechi Niwaskw created the first man and the first woman from stone; however, Kechi Niwaskw wasn’t happy, destroyed his first attempt at sculpture, and instead carved his creation again from wood. The Abenaki believed that they were descended directly from these wooden figures.
There was an Abenaki Confederacy, a unified group that encompassed the Penobscot, the Passamaquoddy, and Malecite peoples.
The traditional home of the Abenaki is the wigwam, a semipermanent structure usually covered in bark or fabric. The word “wigwam” mistakenly became the generic term used by European settlers for any semipermanent Native American dwelling, because they assumed that this was what the word meant.
The Abenaki survived by hunting, fishing, and agriculture. Their crops would have included corn, potatoes, and, of course, tobacco. At the time that explorers and settlers first encountered them, the Abenaki lived in small groups or villages, each enclosed by wooden fences. They knew that the flesh and bones of fish made an efficient fertilizer, and so had the habit of burying a couple of dead fish at the base of each stem of maize. Using fish as fertilizer was an area of expertise which would be adopted by the settlers in later years—and, indeed, is still in common practice today.
The Abenaki also knew how to make a delicious sweet syrup from the sap of the maple tree—maple syrup—something that wild food-lovers even today celebrate as a great delicacy. The Abenaki were, and are, skilled at basketware.
The area belonging to the Abenaki was situated between Massachusetts and Quebec, areas that came to be colonized by the English and the French respectively, who subsequently went to war with one another.
The Abenaki gravitated toward the French side during the Anglo-French Wars, and one of their warriors—Nescambuit—was made a knight after he slayed over 140 enemies of the French king, Louis XIV. The allegiance of the Abenaki toward the French could have come about because of their relationship with an early French missionary, a Jesuit priest named Father Sebastian Rasles, whose mission was at Norridgewock on the Kennebec River. In 1722 the British destroyed the mission and killed Father Rasles; among his papers was discovered an Abenaki-French dictionary that he had been working on. Also, in 1614, 24 young Abenaki had been kidnapped by the British and shipped back to England, an outrage that would also have been a key factor in helping the Abenaki to decide which side they should support.
Contemporary accounts from the Jesuits who had dealings with the Abenaki described them as “not cannibals,” and also as “not profane.”
In contrast to other peoples such as the Iroquois, the Abenaki followed the patrilineal line (in which the nation of the father was considered to be the nation of the child) as opposed to the matrilineal. This arrangement was common to the New England peoples but unusual among Native Americans on the whole.
Single Abenaki men could be identified by their long, untied hair; when a prospective wife came along, the man would tie back his hair. Once married, the Abenaki husband showed his status by sporting only a high ponytail and shaving the rest of his head. Before the need to alter his hairstyle arrived, however, there was the matter of arranging the marriage. This wasn’t always simple. A proposal of marriage was not simply for the prospective partners, but a matter for the whole village. And the bride and groom would make a gift to one another of a fine box, engraved with the loved one’s attributes.
Other decisions besides betrothals were decided by the entire group. Everyone was given the right to an equal say, and to simplify matters various members would elect a single spokesperson. The Abenaki also had a system in which an impartial person would arbitrate in the case of disagreements. Until all parties agreed, there was no resolution.
At the time of writing, the Abenaki are still not recognized federally, although the state of Vermont recognized their status as a People in 2006. At the time, the authorities noted that many of the Abenaki had been “assimilated.”
ABIAKA
1760(?)—1860(?)
Born in Georgia, Abiaka, a.k.a. Sam Jones, was a medicine man, spiritual leader, and also chief of the Muskogee Seminole tribe, who lived in the southeastern United States. He played a major part in the Seminole resistance to relocation, a resistance which would ultimately result in the establishment of a Seminole reservation in Florida. Perhaps not so famous as the other most influential of Seminole chiefs, Osceola, who died in his thirties, Abiaka was able to use powerful “medicine” to stir his men up into a frenzy, managing to keep the uncompromising resistance strong during many years of war, starvation, and hardship; no doubt the fact that Osceola had been attacked, imprisoned, and kidnapped after he was invited to peace talks fueled Abiaka’s determination not to fall for the same ploy.
Above all, it seems that Abiaka provided a consistent reminder to his people of their spiritual strength. After the third of the Seminole wars, Abiaka moved to the Big Cypress Swamp with a small band of men and a larger number of women and children. By this time he was in his nineties, still retaliating against removal despite his great age.
ACORN
The seed of the oak tree, the acorn was a very useful foodstuff for the Native Americans in and around California. An entire community would gather to harvest the crop, which was processed by being shelled and then mashed in a mortar and pestle. Eaten alone, an acorn is bitter because of the tannins that it contains; however, the Native Americans had an ingenious method of leaching out this bitterness. First they would dig a shallow pit in clean sand, then line it with a dough made from ground acorns. Then hot water would be poured onto the dough. As the water seeped through the acorn paste and into the sand, it would carry away the bitter tannic acid. After this process, the dough would be baked into bread or used in soups.
ADIRONDACK
One of the Algonquian tribes, the Adirondack were so-named by the Mohawk; the word means “They Eat Trees” or “Bark Eaters,” and is likely to have been used as a derogatory name. The name refers to the Adirondack habit of chewing the bark of certain trees, and although most authorities suggest that the Adirondack only ate bark at times when there was nothing else available—that is, during times of famine when sustenance was scarce—it is likely that bark would have been an important staple. The inner part of the Eastern White Pine, which grows prolifically in the area, is not only tasty but nutritious and easy to carry, and Native American peoples have a tradition of being extremely resourceful when it comes to identifying edible plants.
The Adirondack lived north of the St. Lawrence River, and, like the Abenaki, allied themselves with the French during the Anglo-French wars.
Incidentally, the Adirondack Mountains and National Park are named after the Adirondack peoples who once roamed the area.
ADOBE
Common to the Pueblo peoples, “adobe” is a particular kind of brick made from dried grasses and mud, and baked in the sun. Alternatively, the term is used