Chaubunagungamaug Reservation

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Chaubunagungamaug Reservation
Chaubunagungamaug lake sign.jpg
Sign with the 14-syllable long form alternate name for Lake Chaubunagungamaug that also acknowledges the Nipmuck presence in the town.
Worcester County Massachusetts incorporated and unincorporated areas Webster highlighted.svg
The Town of Webster, which contained the original reservation, within Worcester County and the Commonwealth of Massachusetts underneath the Town Seal.
Coordinates: 42°01′27″N71°52′38″W / 42.02417°N 71.87722°W / 42.02417; -71.87722
Country United States
State Massachusetts
County Worcester
Praying Town of Chabanakongkomun1674-1675 [1]
Dudley Indian (Chaubunagungamaug) Reservationc. 1682-1887 [2]
Chaubungaungmaug Reservation1981–present [3]
Government
  TypeCouncil meeting, with members elected from certain family lines.
   Sachem Edwin Spring Fox Morse III
Area
  Total2.5 [3]  acres (1.0 ha)
Elevation
506 ft (154 m)
Population
 (2010)
  Total0
  Density0.0/sq mi (0.0/km2)
Time zone UTC-5 (Eastern)
  Summer (DST) UTC-4 (Eastern)
ZIP code
01570
Area code 508 / 774
Website Official CBNI Website

The Chaubunagungamaug Reservation refers to the small parcel of land located in the town of Thompson, Connecticut, close to the border with the town of Webster, Massachusetts, and within the bounds of Lake Chaubunagungamaug (Webster Lake) to the east and the French River to the west. The reservation is used by the descendants of the Nipmuck Indians of the previous reservation, c. 1682–1869, that existed in the same area, who now identify as the Webster/Dudley Band of the Chaubunagungamaug Nipmuck. [4]

Contents

The reservation only consists of 2.5 acres (1.0 hectare), and does not support a permanent population. It does serve as a meeting place and cultural center for Webster/Dudley Band of the Chaubunagungamaug Nipmuck. The land is also used as a place for the reinterment of local Native American remains. [5] The tribe, and its reservation, are recognized in Massachusetts, but both lack recognition in Connecticut and at the federal level. [6] [7]

History

Praying Town of Chabanakongkomun

A recreation of a wetu at Fruitlands Museum in Harvard, Massachusetts. The Praying Indians faced restrictions aimed to assimilate them into English society and eliminate Indigenous religion, but they continued to maintain Native dwellings--such as the wetu, language, tribal hierarchy, and certain customs in the Praying Towns. Wetu recreation at fruitlands.jpg
A recreation of a wetu at Fruitlands Museum in Harvard, Massachusetts. The Praying Indians faced restrictions aimed to assimilate them into English society and eliminate Indigenous religion, but they continued to maintain Native dwellings—such as the wetu, language, tribal hierarchy, and certain customs in the Praying Towns.

The first attempt at providing land for the Indians was the 'Praying towns' established by the missionary John Eliot, starting with Natick in 1651. Eliot petitioned the Great and General Court to provide land for the formation of townships, which the colonial government awarded in 1651, in response to the growing population of English settlers, which had doubled through natural increase and large-scale migration. [9]

Eliot, who had already been instrumental in learning the language, translating the Bible, advocating for the Indians and teaching them literacy, settled Indian converts, known as 'Praying Indians,' in these communities. The Praying towns fell under colonial jurisdiction and laws, and the Praying Indians were forced to adopt many English customs, civil systems Christianity, but were self-governing with most administrative positions filled by the tribal elite, operated in their own language and were able to maintain Native customs. [10]

In 1672, Joseph, son of the Hassanamessit (Grafton, Massachusetts) sachem Petavit (Petuhannit), also known as Robin, began preaching to the Indians of Chabanakongkomun, as Eliot referred to it. Eliot and Major-General Daniel Gookin, representing the colonial government, visited the area four times between 1668 and 1674. In 1673, Gookin installed Willymachin, also known as Black James, the sachem of Chabanakongkomun as Constable over four new Praying towns being established nearby. They returned in 1674, to officially recognize the Praying town with Joseph as its teacher. The new town did not receive an official land grant as it was still far from English settlements and due to the outbreak of King Philip's War 1675-1676 during Metacomet's uprising against the English. [11] Chabanakongkomun was abandoned, as many fled to join Metacomet, others served the English as scouts and guides and those that remained were forcibly marched to Deer Island where many died of exposure, starvation and illness. [12]

See also

Related Research Articles

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<span class="mw-page-title-main">King Philip's War</span> 1675–78 war in New England

King Philip's War was an armed conflict in 1675–1676 between a group of indigenous peoples of the Northeastern Woodlands, the English New England Colonies and their indigenous allies. The war is named for Metacom, the Pokanoket chief and sachem of the Wampanoag who adopted the English name Philip because of the friendly relations between his father Massasoit and the Plymouth Colony. The war continued in the most northern reaches of New England until the signing of the Treaty of Casco Bay on April 12, 1678.

<span class="mw-page-title-main">Wampanoag</span> Native American tribes in Massachusetts

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<span class="mw-page-title-main">Nipmuc</span> Indigenous people in Massachusetts and adjoining states

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The Hassanamisco Nipmuc Band is the sole state-recognized tribe in the Commonwealth of Massachusetts. They were recognized in 1976 by Governor Michael Dukakis via Executive Order 126. They were briefly known as the Nipmuc Nation, a union of the Hassanamisco Nipmuc and the Chaubunagungamaug Nipmuck bands, during their attempt to receive federal acknowledgment as a Nation. The Hassanamisco Nipmuc Band owns three and a half acres of reservation land in what is present day Grafton, Massachusetts. The Nipmuc are native to Central Massachusetts, Northeastern Connecticut, and parts of Rhode Island.

<span class="mw-page-title-main">Webster/Dudley Band of Chaubunagungamaug Nipmuck Indians</span> Ethnic group

The Webster/Dudley Band of Chaubunagungamaug Nipmuck Indians, also known as the Chaubunagungamaug, Chaubunagungamaug Nipmuck, Pegan or Dudley/Webster Indians, is a cultural heritage group that claims descent from the Nipmuc people. They are an unrecognized tribe, meaning they are neither federally recognized nor state-recognized, unlike the Hassanamisco Nipmuc Band.

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<span class="mw-page-title-main">John Wompas</span>

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<span class="mw-page-title-main">Quashaamit</span>

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<span class="mw-page-title-main">Quinnatisset</span> Former town in Connecticut, US

Quinnatisset was a Nipmuc village in Connecticut which became a praying town through the influence of John Eliot and Daniel Gookin. The town was located near what is now Thompson, Connecticut or Pomfret, Connecticut possibly near Thompson Hill Historic District. The name "Quantisset" means "little long river."

Black James was a Nipmuc constable and spiritual leader of the Chaubunagungamaug Nipmuck at the Chaubunagungamaug Reservation in colonial Massachusetts and Connecticut. Daniel Gookin appointed James to be a constable for the praying towns after he had become a Christian. In 1675, James signed a treaty agreeing not to assist King Philip, but may have supported him during King Philip's War. After the War, Black James deeded various parcels of land to settlers in Nipmuc country including at Quantisset and Maanexit in what is now eastern Connecticut near Rhode Island. His dying speech was recorded by Rev. Daniel Takawambait and later published and by 1686 a deed was signed by his heirs indicating that Black James was deceased, but another Indian used the name "Black James" until 1708.

Maanexit was a Nipmuc village on the Quinebaug River and Old Connecticut Path in Connecticut. The town was located near what is now Fabyan in Thompson, Connecticut and Woodstock, Connecticut. The name of the town means either "where the road lies" or "where we gather" which may have been "alluding to a settlement of Christian Indians in the immediate vicinity." The village became an Indian praying town through the influence of John Eliot and Daniel Gookin.

The Praying Indians of Natick were a community of Indigenous Christian converts, known as Praying Indians, in the town of Natick, Massachusetts, one of many Praying Towns. They were also known as Natick Indians.

References

  1. Cogley, R. W. (1999). John Eliot's Mission to the Indians Before King Philip's War. (pp. 156-166) Cambridge, MA: Harvard University Press.
  2. McCaleb, N. A. (2001). Summary under the Criteria and Evidence for Proposed Finding VebsterlDudley Band of Chaubunagungamaug Nipmuck Indians Archived 2014-06-09 at the Wayback Machine . (CBN-V001-D005) (United States, Department of the Interior, BIA Office of Federal Acknowledgment). pp. 34, 74.
  3. 1 2 McCaleb, N. A. (2001). pp. 88-90.
  4. Executive Office of Housing and Economic Development, Commission on Indian Affairs. (n.d.). Tuition waiver guidelines. Retrieved from Commonwealth of Massachusetts website: www.mass.gov/hed/docs/dhcd/ia/tuitionwaiver.doc. [ dead link ]
  5. Kotyk, P. (2005–14) "Who are the Nipmuck Native Americans that lived along the Assabet River?" The Story of the Pine Hawk. Acton, MA: Acton-Boxborough Public Schools.
  6. Blumenthal, R. Connecticut Department of Justice, Office of the Attorney General. (2002). "Comments of the State of Connecticut and the Northeastern Connecticut Council of Governments on the Proposed Findings on the Petitions for Tribal Acknowledgement of the Nipmuc Nation and the Webster/Dudley Band of the Chaubunagungamaug Nipmuck Indians". Retrieved August 22, 2016. Archived September 18, 2016, at the Wayback Machine
  7. Martin, A. M. (2004). Summary under the Criteria and Evidence for Final Determination against Federal Acknowledgment of the Webster/Dudley Band of Chaubunagungamaug Nipmuck Indians Archived 2016-03-24 at the Wayback Machine (CBN-V001-D007) (United States, Department of Interior, BIA Office of Federal Acknowledgment). p. 57.
  8. Mandell, D. R. (2000). Behind the Frontier: Indians in Eighteenth-Century Eastern Massachusetts. (pp. 23-25). Lincoln, NE: University of Nebraska Press.
  9. Cogley, R. W. (1999). pp. 140-144, 230-236.
  10. Calloway, C. G. C. (1997). After King Philip's War, Presence and Persistence in Indian New England. (pp. 15-20). Dartmouth, NH: Dartmouth College.
  11. Cogley, R. W. (199). pp. 155-166.
  12. Calloway, C. G. C. (1997). p. 2.