Medicinal Monday - the Tree of Life - Northern White Cedar

Thuja occidentalis also known as the northern white cedar tree was a favorite of the Algonquians and other Native American communities. The Algonquian community considered this tree indispensable.  It was used in many different ways that included everything from the construction of canoes and religious ceremonies to relief from the common cold. The Ojibwa considered this tree to be one of the most sacred and honored plants on earth.

About the Northern White Cedar

This slow-growing tree is native to eastern North America including Connecticut and flourishes along the swamps, lakes, and ponds of the forests between Nova Scotia and the Great Lakes, and, south to the mountains of Georgia. This tree can live up to 800 years and reach a height of 100 feet.  The bark of this tree that is in the cypress family is soft with shallow grooves that run vertically on the trunk. The bark is reddish-brown in color and tinged with orange. The aromatic branches are fan-like and have scaly leaves that grow in flat sprays. The seed cones are slender and when young they are yellow-green and ripen to brown as they age with six to eight overlapping scales that contain about eight seeds. The heartwood of the cedar is aromatic, durable, and water-resistant.

Medicinal Uses

The Algonquian people primarily used the cedar tree for its mild analgesic properties and aromatic oil to cure a multitude of illnesses. The Abnaki made a poultice of the leaves and used it for swellings; they also made pillows from cedar leaves to generate vitality and to prevent illness. The Algonquin, Quebec made a poultice of powered rotten wood and used it to treat rashes, and, branches were used in a steam bath to treat fevers and colds. An infusion of the plant was taken for menstrual disorders and an infusion of cones was used to treat babies with colic. A decoction of crushed branches was used as steam to relieve toothaches. The Chippewa made a compound of cedar charcoal and would put this mixture under the skin of the temples to treat a bad headache. They also burned twigs to disinfect a house for smallpox. The Woodland Cree used a decoction of needle-covered branches to treat a sore bladder. The Iroquois made a decoction of the tips of the branches and used them as a foot bath to treat rheumatism. They also used a decoction of the branches as a wash or poultice for cuts, bruises, and sores. The Malecite, Penobscot, and Micmac treated burns with the inner bark of the cedar tree by pounding it into a mash and mixing it with animal grease to make a burn dressing. They also used the resin to fill cavities and to relieve tooth pain. The Malecite made an infusion of cedar's boughs to drink to relieve coughs. To relieve sore hands and feet they made a poultice of dry cedar leaves and applied it to the swollen or painful body parts. The Ojibwa made an infusion of leaves to treat headaches, purify the blood, and treat coughs. They also drank this infusion for enjoyment. The Potawatomi created a smudge by charring the cedarwood and using it to purge any evil spirits stopping the recovery of an ill person.

Practical Uses

The Algonquians and the Chippewa use the cedar tree to make canoe skeletons and canoe ribs. They also use the wood of the cedar tree to make toboggans and fishing spears.  The Iroquois use pieces of bark as caulking material during construction. The Malecite, Ojibwa, and Menominee use the bark to weave bags and baskets. They also use wood to make splints for their baskets. The Potawatomi roll the bark into torches that they use for light when hunting at night. The Chippewa burn twigs of the cedar tree in ceremonies. The leaves are used to deter moths and as a perfume and deodorant. 

Did You Know...

Common names include swamp cedar, American arborvitae, and eastern arborvitae. 

Arborvitae is Latin for Tree of Life. 

The leaves are a winter favorite for foraging deer.

The Legend of Winabojo and the Cedar Tree is an epic myth that shows the spiritual importance of the cedar tree to the Chippewa.

The principal commercial use of northern white cedar includes rustic fencing and posts, cabin logs, lumber poles, shingles, paneling, potato barrels, boats/canoes, and woodware.

It is the lightest of all commercial woods in the United States. 

Winter Fun @ Institute for American Indian Studies – December 30

 Winter break in December may not always feel like a vacation for moms and dads especially during this busy holiday time of year. Many parents opt to use these days off from school to plan enriching outings and make time for learning outside the classroom. If you are looking for fun and educational activities for your children during their Christmas break, look no further than the Institute for American Indian Studies in Washington Connecticut on 38 Curtis Road.

On Thursday, December 30 the Institute is offering a program at 9:30 a.m. and 1:30 p.m. sure to chase the cabin fever blues away. The program will take place indoors and outdoors and all health protocols are followed.

Weather permitting, kids will play Native American games such as snow snake, snow boat, hoop and pole, keeper of the fire, and eagle eye. They will create a craft that they can take home as a memento of this exciting program. A highlight of the program is the traditional Native American Stories told by the Institute's Professional Native American Storyteller that teaches children about the cultural beliefs of indigenous people living in the United States.

Studies show that children who are more active perform better in school and have better emotional and physical health. The educational programs of the Institute find fun ways to keep your children engaged and active by encouraging them to learn and do new things.

 

About The Institute for American Indian Studies

Located on 15 acres of woodland acres, the Institute For American Indian Studies preserves and educates through archeology, research, exhibitions, and programs. They have the 16^th c. Algonquian Village, Award-Winning Wigwam Escape, and a museum with temporary and permanent displays of authentic artifacts from prehistory to the present that allows visitors to foster a new understanding of the world and the history and culture of Native Americans. The Institute for American Indian Studies is located at 38 Curtis Road, Washington, CT.

Full Moon Walk December 18

 If you are looking to walk off some of the holiday calories and love the serenity of the winter woods under a glowing full moon, don’t miss the walk at the Institute for American Indian Studies on Saturday, December 18 beginning at 6 p.m. This is the perfect activity to take a break from the rush of the holiday season and to unwind in the beauty of nature.

English translations of full moon names date back several hundred years to Native Americans living in the Eastern Woodlands located in the eastern United States. Tribes watched the cycles of the moon to keep track of the seasons; giving each full moon a distinctive name. Although there were variations in moon names between tribes, in general, the same names were used throughout the Algonkian community.

 

The December full moon will be the last full moon of 2021. Many tribes call this moon the “Long Nights Moon” which is fitting because the winter solstice on Tuesday, December 21 is the shortest day and the longest night of the year. What makes this moon special is that it stays above the horizon for a longer period of time than other full moons. The Mohawks called the December full moon the Cold Moon because of the frigid temperatures this time of year and the Western Abenaki called it the Winter Maker Moon.

 

Participants will join the Institute’s educators who will guide them along the museum’s trails on a short and easy walk. They will discuss the nighttime phenomena that people in the Eastern Woodlands have experienced for centuries. The walk ends at the museum’s replicated 16^th century Algonkian village where hot chocolate will be enjoyed around a campfire.

Please dress for the weather and wear sturdy shoes. Space is limited and pre-registration is required. To register for this event click here, call 860-868-0518 or email events@iaismuseum.org. The price of participation is $5 for members of the museum and $10 for non-members. In case of inclement weather call the museum on the day of the event at 860-868-0518 or check the Facebook page by clicking here.

 

About The Institute for American Indian Studies 

Located on 15 acres of woodland acres the Institute For American Indian Studies preserves and educates through archeology, research, exhibitions, and programs. They have a 16th c. Algonquian Village, Award-Winning Wigwam Escape, and a museum with temporary and permanent displays of authentic artifacts from prehistory to the present that allows visitors to foster a new understanding of the world and the history and culture of Native Americans. The Institute for American Indian Studies is located on 38 Curtis Road, Washington, CT.

Medicinal Monday...Sweet Mountain Cicely

Sweet Mountain Cicely commonly called sweetroot is widely used among Native American communities medicinally and as a source of food. It even has several interesting veterinary applications.  Sweet Mountain Cicely is found in the boreal zones of North America from Alaska to Newfoundland and extends as far south as South Dakota and west to the mountain ranges of the Pacific Northwest. It is also found in northern New England but does not grow in Connecticut, Rhode Island, or Massachusetts. In South America, it is found in the forests of Argentina and Chile.

About Sweet Mountain Cicely

This is an aromatic perennial herb, that is in the parsley family. It produces a branching stem that can grow over a foot high. The roots of this plant are massive and grow deep in the ground. All parts of the roots are edible and have a sweet taste. The bright green leaves are plentiful and are divided into three-lobed leaflets that unfurl up to three inches in length. The plume of foliage resembles ferns. When in flower Sweet Mountain Cicely can grow up to three feet tall, but most of the time it is low and close to the ground. It prefers well-drained soil and shade. The umbel flower cluster is made up of many tiny white flowers at the tip of the stem. The narrow, elongated fruit is ribbed and bristly. This plant is insect-pollinated with its seeds distributed by animals.  

Medicinal Uses

The Blackfoot and Ojibwa make a hot tea from the roots and took it to treat colds and sore throats. The Cheyenne chewed the roots as a stimulant and to treat colds. They use an infusion of pulverized leaves and stems to treat bloated stomachs and kidney trouble. The Karok chewed the roots for headaches and would place them under a pillow to prevent sickness. They would also use an infusion of roots in a bath for a person that was grieving. The Kwakiutl use the seeds and roots as an emetic. The Kawalisu use the roots to treat colds and mash the entire plant and use it as a wash to treat fleas. The Chippewa make a decoction of the root and would gargle with it to treat sore throats. They also make a poultice from the root and use it to treat ulcers. The Menominee and the Meskwaki make a decoction of the root and use it as an eyewash for sore eyes. 

Veterinary Uses

The Blackfoot put the roots in the mouth of a mare to keep her in good condition for foaling. The Chippewa use a decoction of the roots as a nostril wash for dogs to increase their sense of smell. The Meskwaki grate the root of this plant and mix it with salt to treat distemper in horses. The Omaha use the root to attract horses so that they could catch them.  The horses are fond of the root and when the roots were held out to them, they would come running making them easy to catch.

Food and Love Medicine Uses

The Karaok, Miwok, Okanagan, Thompson, and many other Native American communities would eat the young tops of this plant as greens. Many would also use the thick aromatic roots as part of their diet. The Isleta boiled the roots and stems to make a pleasant-tasting beverage.

When the Karaok saw this plant where they had never seen it growing before, they considered it a good luck charm. The Swinomish chewed the roots because they believed they were a powerful love charm. 

Did You Know...

Sweet Mountain Cicely is used in butterfly gardens.

Young seedpods taste like Good and Plenty candy.

This plant looks a bit like its cousins the poison and water hemlocks.

Sweet Mountain Cicely is rich in nectar and attracts honeybees.

Medicinal Monday...Red Baneberry

Native Americans respect and understand the plants that they live with. Red Baneberry for example was used as a poison, in ceremonies, and to treat a variety of ailments. It is this type of expertise and understanding of the natural world and how to prepare a plant as a medicine or as a poison that is amazing.

About Red Baneberry

This is a herbaceous plant that is usually found growing by streams, along rock slopes, and interspersed among hard-wood and mixed-wood forests. It prefers mineral-rich moist soil and is found throughout New England. It extends as far north as Canada and as far west as Oregon. This erect growing perennial can reach three feet in height and has a hairless stem with alternately arranged leaves, that are lobed and sharp-toothed. It spreads by rhizomes. In late June, the plant blooms with clusters of small white flowers that quickly die off leaving red fruit that ripens in July and August. This red fruit is poisonous to eat.

Medicinal Uses

The Algonquian people use the root of this plant to treat several ailments. A decoction is made by boiling the root of the plant and use it to treat coughs, colds, rheumatism, and emaciation. They also use it to purify the blood and as an analgesic. Men of the Ojibwa ate small pieces of the root to cure stomach pain. The Algonquians use a decoction of the root in childbirth to relieve pain, stop bleeding, and stimulate lactation.

Hunting Use

A potent poison can be made from the red fruit of this plant. As a member of the buttercup family, the fruit contains the toxin ranunculin, often found in this family. When exposed to the toxin there is an intense burning sensation followed by reddening of the skin and in severe cases, blistering. Algonquian hunters coat their arrows with the juice of this berry that when introduced intravascularly, the toxin, ranunculin, leads to circulatory failure and death. 

Did You Know...

Other names for Red Baneberry are Red Cotash and Herb Christopher.

The Cheyenne celebrate the plant's qualities by using the root in ceremonies. 

The scientific name of this plant is Actaea rubra.

If the berries of this plant are ingested it affects the nervous system. European species have fatally poisoned children. Symptoms include burning of the mouth and throat, salivation, severe stomach cramps, headache, diarrhea, dizziness, and hallucinations. 

Toxicity depends on a person's height, weight, age, and individual susceptibility. 

This plant is sometimes confused with mountain sweetroot, however, Red Baneberry lacks the strong anise-like scent of mountain sweetroot.

Medicinal Monday...Tall Blue Lettuce!

The first thing I wondered... when I saw Tall Blue Lettuce was ... is it edible?  And, yes, in fact, the leaves of this plant are edible, but their taste is bitter resembling the tang of dandelion leaves. It is best to eat the leaves when young when they are less bitter. In addition to eating tall blue lettuce, Native Americans found several medicinal uses for this striking-looking plant. 

About Tall Blue Lettuce

Lactuca biennis or Tall Blue Lettuce is a biennial herb in the dandelion family.  It is native to New England and has spread over much of the United States and Canada. It can grow up to thirteen feet from a taproot. The toothed leaves are deeply lobed and grow all along the light green or reddish-green stem that sometimes has purple streaks with sparse white hair. The stem (and roots) when broken has a milky white juice. The top of the stem has a multi-branched head with many clusters of flowers. The flowers are whitish to light blue ray florets and bloom from July - October. The fruit is mottled containing one seed that has a tawny-brown fluffy pappus attached to it for wind distribution. Tall Blue Lettuce can be found growing in meadows, fields, and at the edges of forests.

Medicinal Uses

The milky white substance found in the stem and the roots of this plant is thought to have a soothing sedative effect. This milky sap is called lactucarium and is medically the strongest when the plant is flowering. The Bella Coola used made a decoction of the root to treat body pain, diarrhea, vomiting, and heart trouble. The Ojibwa made an infusion of this plant to ease lactation. They also used this plant to attract a deer to them for a close shot.

Did You Know...

Historically this plant has been used to ease anxiety, induce sleep, and as a mild hypnotic leading to its nickname, poor man's opium.

The genus Lactuca is applied to the lettuce family and refers to the milky juice of the stem and root.

The name biennis refers to this plant being biennial.

There are five species of wild lettuce in North America, including Canadian, Florida, Louisana, and Prickly lettuce.

Medicinal Monday - White Turtlehead

Native to North America, Chelone glabra or white turtlehead is a beautiful flowering plant whose native range from Georgia to Newfoundland also encompasses Connecticut. Its common name comes from the fact the flower petals are thought to resemble the head of a tortoise. Native Americans knew the medicinal and health benefits of this plant and used it to treat several ailments.

About White Turtlehead

This flowering herb can be found in bogs, on the edges of streams and rivers, and in moist woodlands.  There are only four species of this plant whose classification in the past has been controversial. Recent DNA studies have put this plant in the Plantaginaceae (plantain) family, formerly it was in the snapdragon family. This plant has simple lance-like leaves that are hairless and finely serrated along their margins. They grow off of stout upright stems. This partly shade-loving plant can grow up to three feet high and prefers moist to wet rich, humusy soil. It spreads by a taproot and rhizomes. The central stem ends in a dense spike of white flowers that grow up to six inches in length, blooming from top to bottom in the late summer and fall. The tubular flowers are white, sometimes tinged with pink, and have a faint tea-like scent. Many people think that they resemble snapdragons. The seeds are in a wing-like capsule that floats on the wind.

Medicinal Uses

Flowers were used as a method of birth control by the Abenaki people. The Algonquin made tea from the roots and cedar bark to treat a variety of ailments. The Cherokee made an infusion of the flowers and used it to treat worms. This infusion was also taken as a laxative. The plant was used for blood purification and as a treatment for eczema, dermatitis, and chronic rheumatic conditions. The Iroquois drank an infusion of the smashed roots as an anti-witchcraft medicine. The Malecite and the Micmac made an infusion of the entire plant to prevent pregnancy. The Cherokee made an ointment with beeswax or lard and mixed it with parts of this plant and applied it to treat sores. One of the most common uses for white turtlehead was as a tonic for the digestive system.

Did You Know...

Chelone, the genus name was one of the nymphs in Greek mythology who dared to speak poorly of the marriage between Zeus and Hera. For her impertinence, she was turned into a tortoise and condemned to eternal silence and to carry her house on her back forever. In ancient Greek times, the tortoise was a symbol of silence.

This plant is a popular food source for deer, sawflies, and flea beetles.

Other names for this plant include snakehead, turtle bloom, shell flower, and fishmouth.

The Baltimore Checkerspot butterfly caterpillars rely on this plant for food.

Holiday Market Returns in November and December

The Institute for American Indian Studies located on 38 Curtis Road in Washington is hosting its annual  Holiday Market on Saturday, November 27, December 4, and December 11, and on Sunday, November 28, December 5, and December 12. The market is free and open to the public from 11 a.m. to 4 p.m.; The market is free and open to the public from 11 a.m. to 4 p.m.; visitors can also tour the museum for $10 for adults, $8 for seniors, and $6 for children; members are free.

If you are looking for something really unusual, make sure to stop in at the only Holiday Market featuring Native American-inspired artwork in Connecticut. Here you will find something truly unique for everyone on your list from Native American jewelry and artwork at a variety of price points. A chance to talk with the people that have created the many works of art is an added bonus. 

This iconic market pays tribute to indigenous people across the United States and provides a spectacular opportunity to see Native American-inspired work exhibited and sold. Highlights of the market include the magical sounding flutes handcrafted by Allen Madahbee, Ojibwe. In addition to the one-of-a-kind flutes, Allen is offering beaded moccasins, woodcarvings, rock sculptures, and his inspirational original paintings.

Another vendor, Kim Lewis from Native Visions will be offering an astounding array of Native American Art from Oklahoma and the Southwest including a fine selection of original paintings and prints, Zuni Fetishes, silver jewelry, pottery by Mel Cornshucker, plus Hopi, and Navajo Kachinas. 

A long-time favorite of the Native American Holiday Market, Primitive Technologies will offer a tantalizing array of jewelry including hand-carved flint arrowhead and flint animal necklaces, masks, decorative gourds, carved stone art, containers made out of natural materials, traditional tools, and handmade pottery.

The Museum's Gift Shop will also be open and is brimming with a distinctive collection of Native American jewelry, art, paintings, hard-to-find books, pottery, smudges, games, and much more.

What better way to kick off the holiday season than with a visit to this popular signature event that offers unusual gift items and an immersive cultural experience that celebrates contemporary and traditional Native American inspired art.

Medicinal Monday - Indian Balm

To bring attention to missing and murdered Native American women, this week, Medicinal Monday is featuring Indian Balm noted for its beautiful red flower.  In 2011, the first REDress project took place at the University of Winnipeg and has since traveled to many different cities across North America. Since the launch of the REDress project, the color red has become a symbol for MMIW (missing or murdered ingenious women) across North America. Today, many indigenous supporters and activists frequently wear red clothes and paint a red handprint on their faces at MMIW gatherings. The color red is worn because this is the only color that the Great Spirit sees and by wearing red, they hope to call their missing spirits home.  The REDress movement is haunting and provocative as there is so much silence around the deaths and disappearances of so many native women. 

Native to the deciduous forests of the eastern United States and eastern Canada the plant identified as Indian balm, wake-robin, or the American ground lily is a beautiful flowering spring ephemeral.  Native Americans use this plant medicinally to treat many ailments from a panacea for sick children to the treatment of cancer.

About Indian Balm

The scientific name for Indian balm is Trillium erectum and it can be easily identified by its single whorl of diamond-shaped leaves that seem to clasp the stem of the plant.  Above the leaves is a single crimson flower with three petals that curve backward.  The leaves wither within three weeks leaving a fleshy, berry-like fruit.  In some species, the flower can also be white. The native habitat for this plant in Connecticut is found in wooded areas where it thrives in the mold of rich, moist forests.  The root has the fragrance of turpentine and an astringent taste when first chewed; then it becomes bitter and acidic. Indian balm spreads by a blunt tuber-like rhizome and flowers in Connecticut in a deep red color.

Medicinal Uses of Indian Balm

Traditionally, the root was harvested in late summer after the leaves died down and ground into a number of poultices to use to treat a variety of ailments. Native  Americans use the root of this plant as an aid to lessen pain and difficulty during childbirth, hence the synonym, the birthroot.  It is also used for all types of hemorrhages such as bleeding from the mouth, nose, stomach, or bowels.  Externally, the root is made into a poultice and used to treat tumors, ulcers, and insect bites. The bulbs are ground and then given to children to treat unidentified illnesses and also used as a panacea.  The Cherokee use a poultice to treat putrid ulcers and drink a decoction of this plant to treat coughs. The Iroquois make an infusion of the rhizomes and flowers and use this as a dermatological aid to treat sunburn and pimples.

Did You Know

This lovely flower has a foul smell that attracts carrion flies that act as pollinators. 

Some early herbalists used this plant to treat gangrene.

About The Institute for American Indian Studies (IAIS)

Located on 15 woodland acres the IAIS preserves and educates through archeology, research, exhibitions, and programs.  We have an outdoor replicated 16th c. Algonkian Village and Wigwam Escape and a Museum with temporary and permanent displays of authentic artifacts from prehistory to the present that allows visitors to foster a new understanding of the world and the history and culture of Native Americans. The Institute for American Indian Studies is located on 38 Curtis Road in Washington Connecticut.

Medicinal Monday... the Power of Ribbon Skirts

Spirituality has always been an essential part of healing for most of mankind.  Although healing practices and beliefs vary from Native American community to community, person to person, there is a common thread to most Native American belief systems. The Creator, Mother Earth, Father Sky, or the Great Spirit, among other names, refers to a universal source that is looked to for guidance and healing by both Native American individuals and their communities. Ribbon skirts are an important element in Native American healing and spiritual beliefs that have gained more national recognition in recent years.  

Ribbon Skirt  - Dante Biss-Grayson @ Institute for American Indian Studies 

Ribbon skirts in America recently gained national recognition when the Interior of the Secretary, Deb Haaland wore a traditional ribbon skirt, made by Agnes Woodward/Plains Cree for her swearing-in ceremony in Washington, D. C.  The vibrantly colored skirt worn by Haaland was embellished with imagery of corn and butterflies and covered in colorful ribbons as an expression of cultural pride.  When asked what it meant to Woodward to make the skirt worn by Haaland she said,   “The ribbon skirt today reminds me that I have power and that I carry a responsibility, to teach the future generations that they belong here and that they have the right to take up space however they choose. It’s about taking back the shame that I carried as a young girl. When I wear a ribbon skirt, I am asking people to notice that I am confident in who I am as an Indigenous person, and I am asking them to respect that,” Woodward says. “Really that’s what they mean to me, the shedding of that shame.”

Historically, the first ribbon skirts were made from hides and decorated with natural dyes. After the introduction of silk ribbons by European traders, new skirts were created using new material while keeping their historical meaning and teachings. Woodland Indians used the ribbons as a unique decoration, a form of applique not seen before in Europe. The first recorded instance of ribbon work applique was on a Menominee wedding dress made in 1802. In this way, ribbon skirts show the resilience and pride of Native American culture and the way they adapted to western culture but made it their own by creating the ribbon skirt.

Ribbon Skirt  - Dante Biss-Grayson @ Institute for American Indian Studies 

Culturally and historically ribbon skirts are important as a source of resilience, pride, healing, and empowerment. Recently, they have come to represent causes like missing and murdered indigenous women and girls. Many Native American women have taken to wearing ribbon skirts, every day.  “Women today say it’s like armor – it’s protection,” said Eunice Ketchemonia-Cote, a great-grandmother on the Keeseekoose Reserve north of Kamsack in Saskatchewan, Canada. 

Today there are many reasons to wear ribbon skirts. Tal Tootoosis shares that “It’s teaching them [women] to be empowered and that they already are resilient. Women already have power. A woman is protected because she is a woman. And when you have that understanding you learn boundaries.” These skirts have become a universal symbol of resistance, land and water protection, and a symbol of Missing and Murdered Indigenous Women and Girls (MMIWG). I believe that wearing a ribbon skirt, regardless of tribal affiliation, is an honor."

Exceptional Dedication - Honoring Native Americans Veterans on November 14 @ The Institute for American Indian Studies

Each year, in honor of Veterans Day, the Institute for American Indian Studies in Washington Connecticut honors the exceptional military service of Native Americans in a formal dedication. This year, the Institute is once again inviting the public to participate in the program that will honor three  Native Americans whose passion and loyalty have helped to make America what it is today on Sunday, November 14 at 12 noon.

Joe Perry

The first honoree is Joseph A. Perry, Jr. (Eastern Pequot), a Vietnam Veteran who enlisted in the United States Army in 1960. Upon his Honorable Discharge as Sergeant in the 82nd Airborne Division in 1963, he joined the Connecticut State Police in 1964, retiring in 1995 as Deputy Commissioner/ Colonel Division of State Police. 

In 1995 Joseph became the Director of Public Safety for the Mashantucket Pequot Tribal Nation, retiring in 2011 as Inspector General. Throughout his career, Joseph has volunteered extensively, serving several terms as a Tribal Councilor and Tribal Treasurer for the Eastern Pequot Tribal Nation from 1996 through 2017. He also served on the Board of Trustees and Corporators of Norwich Free Academy from 1992 to 2007. 

Currently, Joseph serves on Tribal Honor Guard, is a Tribal Ambassador and member of the Native American Heritage Advisory Council (NAHAC). In addition, he serves as a Corporator at William W. Backus Hospital, is on the Chairman Criteria Committee at the Connecticut Law Enforcement Memorial Foundation, and is a High School Football Official on the Eastern Connecticut Board of Approved Football Officials. Joseph is the recipient of numerous awards, including the University of New Haven Distinguished Alumni award, the Connecticut Chapter NAACP Lifetime Achievement Award, and the Southeastern Connecticut Chapter National Football Award - Distinguished American. 

Al Sargent

The second honoree is Albert E. Sargent, Sr., a second-generation submarine sailor. Sargent is a descendent of the Shinnecock, Pequot, Cherokee, and Pokanoket peoples, with ties to the Narragansett and Nipmuc Native American communities. Sargent enlisted in the U.S. Navy in April 1977. He first attended Radioman A School in San Diego, CA, and, later switched to sub-school training in Groton, CT. He served on the USS Trout SS566 and was later assigned to the USS Grayling SSN566 submarine in Charleston, SC, as a machinist mate. In April 1981 he was transferred to the USS Casimir Pulaski SSBN-594, where he became Petty Officer, Second Class. In 1984, he was given shore duty at the Subschool in Groton, CT.

 In 1987 Sargent was offered a submarine construction job at Electric Boat in Groton, CT on the greatest FBM of its time, the USS Tennessee SSBN-734. He served on board this vessel until 1991 as Petty Officer, First Class. Offered shore duty again in Groton, CT at NSSF Naval Submarine Support Facility, he supervised a group of sailors to service the subs at home port. 

 Leaving the NSSF, Sargent was offered the opportunity to serve on the USS Groton in 1994. While serving on the Groton, he was selected for Chief Petty Officer and asked to serve two more years, but having served twenty years, he declined. Sergent served on the USS Groton from 1994 until his retirement in August 1997. 

Dante Biss-Grayson

The third honoree is Dante Biss-Grayson, who served in the U.S. military as a Senior Airman from 2000 to 2012. His active military duty included seven combat tours in Iraq, Kuwait, Afghanistan, and Italy. In addition to Department of Defense Contracting, he was part of the Crash, Fire, and Rescue teams. He is trained in Emergency Management, Chem Warfare, base defense, search and rescue, heavy rescue, aircraft rescue, and inspection. 

Today, Biss-Grayson is an Osage Artist that specializes in many media including fine art, large abstract paintings as well as drawings, installations, archetypes, abstract expressionism, expressionism, and the creation of ribbon skirts. A recent and ongoing project is creating poetry based on case files for missing and murdered indigenous women; to date, he has written more than 70 poems. Biss-Grayson, a world traveler will be at the Institute for American Indian Studies for the Veterans Ceremony as well as for several special programs planned throughout the weekend.

This outdoor ceremony will honor these individuals as well as all veterans, Native and Non-Native that have served our country. Following the ceremony, attendees are invited to enjoy light refreshments. This event is free and open to the public but pre-registration is requested. Please call 860-868-0518 or email events@iaismuseum.org.

About The Institute for American Indian Studies (IAIS) 

Located on 15 woodland acres the IAIS preserves and educates through archeology, research, exhibitions, and programs. We have an outdoor replicated 16th c. Algonkian Village, the award-winning Wigwam Escape, and a Museum with temporary and permanent displays of authentic artifacts from prehistory to the present that allows visitors to foster a new understanding of the world and the history and culture of Native Americans. The Institute for American Indian Studies is located on 38 Curtis Road in Washington Connecticut.

When Glaciers Melt - First Settlers of Connecticut

The new exhibit at the Institute for American Indian Studies located in Washington traces how Connecticut's first settlers found their way here as the glaciers.  It is a rare opportunity to learn about the Connecticut environment, and the way people and animals lived here more than 10,000 years ago. A highlight of this exhibit is an extensive display of the Templeton Dig Site, one of the oldest in southern New England, found in Washington, Connecticut. The exhibit, When Glaciers Melt - First Settlers of Connecticut will be on display in the Institute's special exhibition hall through mid.-November.

It is hard to envision that 21,000 years ago, much of the Northeast was covered under two miles of glacial ice. As the environment changed an ice-free corridor emerged in the western area of the United States and people began to migrate south across the Bering Strait. Eventually, they made their way to the Northeast. By the time settlers reached Connecticut, the average temperature was only 13 degrees colder than it is today! The receding glacial waters left a nutrient-rich soil that provided the perfect environment for the development of Paleoindian lifeways.

This exhibit illustrates how the first settlers in Connecticut lived. They are classified as hunter-gatherers and would follow migratory herds across the landscape and would forage for food such as strawberries, blueberries, and other seeds. The display on flintknapping is particularly interesting because it shows the reduction sequence of how rocks were broken down to form smaller pieces that would be used as tools such as projectiles and knives. One of the surprises of this exhibit is the number of different types of rocks used in flintknapping that came from places as far away as Pennsylvania, Eastern New York, and Rhode Island. 

Another section of the exhibit details the Paleoindian environment that includes the presence of very large plants, trees, and animals. One of the most astounding animals showcased is a giant beaver that grew to the size of a black bear! This display makes an excellent photo opportunity for young and old alike! At some point both our modern-day smaller beavers and these giant beavers co-existed. Unfortunately, the giant beavers were unable to change with the environment and they went extinct around 10,000 years ago.

The centerpiece of the exhibit is the display regarding the Templeton Dig Site in Washington. Templeton is Connecticut's first known Paleoindian site and, until recently it was the oldest site in all of southern New England. This exhibit includes explanations of why this site is so important, how it was excavated, what was found, an example of the tools excavators used, and plans for future excavations. A second display, the Brian B. Jones dig site located in Avon, Connecticut is also examined and discussed.

Medicinal Monday - Simply Smartweed!

Polygonum is a genus of 130 species of flowering plants in the buckwheat and knotweed family. As a plant that grows in the northern climate, the Algonquin and the Paiute found medicinal and culinary uses for this handy plant. Smartweed is an herb and the entire plant was sometimes used to make medicine. It has a long history of herbal use in both the East and West as it came to the U.S. from Eurasia in the 1800s.

About Smartweed

There are 46 species in the genus Polygonum in the northeastern United States and smartweed is one of them. It is not easy to tell the species apart. One distinguishing characteristic of smartweed is that its flowers are in spike-like terminal clusters whereas, in knotweed, the flowers are clustered on the axils of the leaves. The leaves of this plant are simple and spear-like and grow on a thick section of the stem, with the base of the leaf forming a sheath over the stem where they join. The flowers of this plant are pink or white and bloom from June - November in elongated clusters. The plant can be found in shallow water in ponds and in wetlands.

Medicinal and Culinary Uses

Smartweed is an herb and contains chemicals that are thought to help stop bleeding. The Algonkian made a smartweed tea to stop bleeding from hemorrhoids, and to treat diarrhea and menstrual bleeding. They also used the leaves to wash bloody wounds and to treat them. Smartweed contains warfarin (coumadin) which is used to slow blood clotting. Another use for the tea was as a foot soak for pain in the legs and feet. A poultice was made out of the entire plant and applied to treat poison ivy, rashes, and general pain.

In the culinary area, this plant has a peppery taste and is used for seasoning stews. It should be used with caution because it can overwhelm like cayenne pepper, it is hot! The Algonquins also cook the young tender leaves of this plant and eat them in moderation.

Did You Know...

Polygonum is Greek for many knees. This plant got its name because it has many freely branching stems and joints.  

The juice from this plant may cause dermatitis.

If you crush a bunch of smartweeds and put them in a small body of water it will force fish to float to the top because it interrupts their oxygen intake.

A golden yellow dye can be obtained from the stalk.

Medicinal Monday - Doveweed

 Doveweed or Croton setigerus hook is a small annual plant that is native to the dry regions of the western United States and northern Mexico. It has been naturalized elsewhere including Australia. Native American communities found several interesting medicinal uses for this small squat plant. 

About Dove Weed

This plant grows between four and twelve inches tall and has a variety of leaf sizes. The male flowers are very small and appear in clusters on the end of the branches. The female flowers are often singular and grow out of the axils of the upper branches. The entire plant is covered in dense hairs that appear to be soft, but in actuality, they are quite rough and can irritate the skin if not handled correctly. As a member of the spurge family, it has toxic attributes. Although it is not toxic to humans, ingesting any part of this plant is not recommended. 

Practical and Medicinal Uses

A chemical eremone called diterpenes found in the plant is said to stun fish. For this reason, Native Americans such as the Klamath, Mendocino, Mahuna, and Paiute tribes would crush the plants and use them to kill or stun fish in shallow water.

The Concow used a decoction of this plant as a bath to treat chills and fever. They also make a poultice out of fresh bruised leaves and applied it to the chest to treat internal pains. The Pomo and Concow made a decoction of the roots to treat dysentery. The Kawalisu used a decoction of this plant as a wash to treat headaches and also took an infusion to treat heart palpitations. 

Did You Know...

If this plant is eaten by livestock, the plants will form an indigestible mass in their gut which can become life-threatening if not removed.

Pollinators including honey bees drink nectar from the female flowers of this plant that are usually hidden beneath the top layer of the leaves. Pollen is an important source of protein for many types of bees and wasps.

Another name for this plant is turkey mullein because they eat the seeds of this plant.

Learn How to Make Native American Leather Pouches @ Institute for American Indian Studies

 A Sunday afternoon is the ideal time to learn how to make your own leather Native American style pouch on October 17 @ the Institute for American Indian Studies. This in-person small group workshop has been organized in one-hour time slots from 1 p.m. to 4 p.m. Under the guidance of the museum’s Education Department, you’ll learn how Native Americans used leather for clothing, pouches, bags, and other items of daily life.

 

Native Americans historically used leather pouches to carry many of life’s necessities. Pouches were made from a variety of materials, some were woven, and others were made from the hides of different animals, most commonly deer.

 

Sign up for a workshop that is both educational and engaging, as you learn how to make your very own unique and practical leather pouch that you can decorate with buttons, stones, and shells. After you have completed your project, you may find that you have a newfound appreciation for the artistry that went into making some of the artifacts in the museum’s collections.

 

Sign up with your friends and family to reserve a timeslot by clicking here. For questions call 860-868-0518 or email general@iaismuseum.org. The cost of participation including materials is $25 per person for non-members and $20 for members.

 

About the Institute for American Indian Studies

The Institute for American Indian Studies preserves and educates through discovery and creativity the diverse traditions, vitality, and knowledge of Native American cultures. Located on 15 acres of woodland IAIS is home to permanent and temporary exhibits, nature trails, and a replicated 16th century Replicated Algonkian village. During the school year, over 7,000 school-age children visit for hands-on programs to learn about the Indigenous people who have called Connecticut home for thousands of years.

 

16th Annual Native American Archaeology Roundtable October 30

On Saturday, October 30 from 9:30 a.m. to 4:30 p.m. the Institute for Native American Studies is hosting the 16th annual Native American Archaeology Roundtable via Zoom for just $10 per person. The focus of this important and informative session is suited for scholars and people that have an appreciation of how we study Native American culture and archeology today.  A highlight of this program is to explore the past, present, and future of Native American communities and the ongoing relationship between them and archeologists.

One of the greatest misconceptions of the 19th and 20th centuries was the regard by scholars of the indigenous people of North America as simple and primitive. It was believed that their culture was quickly disappearing all over the country. During this time period, most archeologists ignored Native American community leaders and excavated indigenous burials and other sacred sites. In 1990, this viewpoint began to change because of federal legislation that required archaeologists and museum officials to consult with federally recognized tribes about archaeological surveys, excavations, and artifacts.

As a result of this ongoing and evolving relationship with Native American communities, archeologists continue to develop non-invasive archaeological technologies that provide answers and enhanced perceptions while respecting the sites and artifacts. Balance is now considered to be of the utmost importance. This year's roundtable will focus on the present archeological practices and explore ways to reconcile and collaborate with mutual respect and understanding. 

The roster of scheduled speakers is impressive and includes Dr. Margaret Bruchac from the University of Pennsylvania, Rolf Cachat-Schilling from the Ethical Archeological Society, Brenda Geer from the Eastern Pequot/NAHAC, Bonney Hartley from Stockbridge Munsee-Mohican, Michael Johnson from the Mashantucket Pequot, Cathern Labadia from the State Historic Preservation Office, and Marissa Turnbull from the Mashantucket Pequot. The organizer and chair of this event is Dr. Lucianne Lavin, Director of Research and Collections at the Institute for American Indian Studies in Washington, Connecticut.  Dr. Lavin is a member of Connecticut's Native American Heritage Advisory Council, the editor of the journal of the Archeological Society of Connecticut, and the author of several books including Connecticut's Indigenous Peoples that can be purchased at the Museum's gift shop. To register for this event click here.  The registration fee is $10. For additional information and questions, please call the Insititute at 860-868-0518 or email general@iaismuseum.org.

About the Institute for American Indian Studies

The Institute for American Indian Studies preserves and educates through discovery and creativity the diverse traditions, vitality, and knowledge of Native American cultures. Located on 15 acres of woodland IAIS is home to permanent and temporary exhibits, nature trails, a replicated 16th century Replicated Algonkian village. During the school year, over 7,000 school-age children visit for hands-on programs to learn about the Indigenous people who have called Connecticut home for thousands of years.

Medicinal Monday... Leis and Hula - the Divine Scent of Maile of Hawaii

Alyxia oliviforis Gaud is a plant indigenous to the Islands of Hawaii. For centuries, leis have been made from the shiny fragrant leaves of maile (alyxia oliviforis Gaud) and are still popular today in a variety of ceremonies and dances. In addition to ceremonial use, it was also used medicinally.

About Alyxia oliviforis Gaud

The common name in Hawaii for this plant is Maile, and it is in the periwinkle family. It is a small trailing shrub that is usually found in the wet forests of Hawaii. Early Hawaiians recognized various forms of maile based on leaf size, shape, and fragrance, and even with the great variety of leaf shapes, they maintain their characteristic form. Since there is no difference in the flowers or fruit of this shrub, taxonomists have recognized all leaf forms as one species. Maile does well as an understory plant and grows easily with other native species. The small pinwheel-like flowers of this shrub can be white, orange, greenish-white, or yellow. Maile blooms in the fall and winter when fruiting also takes place. The dark purple fruit of this plant is shaped like olive and ooze a milky white sap when freshly picked.

Ceremonial Uses

Leis made from maile has been a tradition for centuries and one that continues to this very day. To make a lei the fragrant dark green leaves are left on the stem. The stem is stripped of bark which unleashes its vanilla-like fragrance and is tied together in knots. Maile is usually worn as an open-ended lei draped loosely around the shoulders. Possibly the oldest, and certainly one of the most popular leis, the maile lei is steeped in history and tradition. It is known as “The Royal Lei” because it was prized by ali‘i (Hawaiian royalty) and, today, it is given to denote honor and respect and used on many different occasions and in ceremonies.

Maile is associated with Laka, the goddess of hula, and was placed on Laka's alters in hula heiaus (temples). Many ancient chants celebrate its fragrance. In ancient times, maile was associated with courtship and marriage and during wedding ceremonies, the priest tied the hands of the bride and groom together with a strand of maile to symbolize their union.

Maile was also used as a peace offering after a battle. When peace was declared, the Chiefs would meet in a temple and weave a lei from maile to resolve their differences. When the lei was completed, peace was official.

Medicinal Uses

Maile was also used as a dermatological aid. An infusion of the pounded shrub was combined with several other plants and used in a sweat bath for yellow blotches on the skin.

Leaves are shiny and are fragrant when bruised or crushed. The flowers give off the same fragrance as the leaves, and stripped bark gives a sweet fragrance resembling vanilla. All parts of this plant contain coumarin which gives maile its pleasant scent.

Did You Know...

Maile's popularity has endured. In weddings, hand binding with maile leis is still popular. A maile lei is sometimes given as a sign of friendship and when dancing the hula, performers still wear maile lei in honor of their goddess. The maile leis of these performers are never given away.

Native birds such as the native thrush ʻōmaʻo (Myadestes spp.) eat the fruits, assisting in spreading maile throughout the native forests.

Different leaf forms of this shrub include maile haʻi wale (brittle maile); maile lau liʻi (small-leaved maile); maile lau liʻi liʻi (very small-leaved maile); maile lau nui (big-leaved maile); maile kaluhea (sweet maile); and maile pakaha (blunt-leaved maile).