Native American Heritage Month
Fall 2021 - Honoring the Indigenous Quinnipiac people
Embedded Files
Quinnipiac Case
Quinnipiac Case
Binder1.pdfWhoAreTheQuinnipiac.pdfSleeping Giant.docxBurwell-Karako Case Created by AN 233 Practicing Archaeology Students and Prof. Julia Giblin
Burwell-Karako Case Created by AN 233 Practicing Archaeology Students and Prof. Julia Giblin
Burwell Scan_cmdalzell_19_21_15-11-2021.pdfBKMap Scan_cmdalzell_19_25_15-11-2021.pdf
Quartz Cobble Production: Hundreds of thousands of quartz flakes were found at this site, indicating its importance as a source and location for tool making.
Deep Time: These stone tools represent varying technologies and styles that were used over an 8,000 year period!
B.P. refers to the archaeological term, Before Present.
Seasonal Foodways: Animal bones, oyster & clam shells - evidence of the rich coastal resources in the New Haven harbor during the summer months.
Want to learn more about the Quinnipiac People?
Anthrophils Scan_cmdalzell_19_29_15-11-2021.pdf
A Tool for Many Trades: Left: knife, scraper, drill. Right: Burwell (this "tool type" was first described at Burwell-Karako), projectile points.
Pots and Pipes: Decorated fragments of pottery and the top of a carved stone pipe - evidence for daily rituals.
Decorated pottery fragment with cylindrical indentation (enlarged to show detail)
Decorated pottery fragment (enlarged to show detail)
Carved stone pipe fragment, hollow (enlarged to show detail)
Institute for American Indian Studies, who loaned the artifacts
The Office of State Archaeology (OSA) was established by state legislation to identify, manage, and preserve Connecticut’s archaeological resources.
“Listen to their Voices” video, an example of Indigenous led archaeology collaborations at the Eastern Pequot reservation in CT
Sky Woman Mobile
Sky Woman Mobile
Skywoman Falling OCRd Scanned_20211203-1040.pdfArch Heart OCRd Scanned_20211203-1041.pdfAck OCRd Scanned_20211203-1041 (002).pdfIndigenous Student Union Cases
Indigenous Student Union Cases
Indigenous Student Union Puropse and Goals
ISU Scan_18_38_15-11-2021.pdf
Articles inside case:
Quinnipiac owes more to its Indigenous roots. Melina Khan Oct. 20, 2021 https://quchronicle.com/74551/opinion/quinnipiac-owes-more-to-its-indigenous-roots/
The Indigenous Student Union reclaims the narrative: Quinnipiac students celebrate Indigenous Peoples Week. Ashley Pelletier & Neeha Seenarine Oct. 19, 2021 https://quchronicle.com/74525/arts-and-life/on-campus/the-indigenous-student-union-reclaims-the-narrative/
Article displayed on the front of the case (not pictured here):
Six hours to fit in centuries of indigeneity: The Albert Schweitzer Institute hosted its annual Indigeneity Initiative Teach-In Ashley Pelletier, David Matos, and Neha Seenarine November 17, 2021 https://quchronicle.com/75118/arts-and-life/on-campus/six-hours-to-fit-in-centuries-of-indigeneity/
Historically bone chokers were worn by warriors to protect their necks during battle. An extension of its protection to our spirit and a celebration of our culture is why I wear it today. This choker was handcrafted by a woman who operates a small business, making and selling native jewelry, blankets, and clothing. Purchasing jewelry and supporting small indigenous-owned businesses is a display of cultural appreciation. However, I wear my choker as a protection of my spirit which is intertwined with the spirits of my ancestors and governed by the creator, Mundu. Mundu wigo, creator is good.
Kiara Tantaquidgeon (Indigenous Student Union President)
The origin of the “dream catcher” is often disregarded as they are sold in toy stores and gift shops to help protect from bad dreams or nightmares. Dream catchers, or asabikeshiinh, originated from the Ojibwa Chippewa tribe. The sacred meaning of the dreamcatcher, passed from the Ojibwa and Lakota through inter-tribal marriage and trade, stems from the story of a spider (the translation of the word asabikeshiinh) who protected the Ojibwa people. The Americanized dreamcatcher is just one example of non-natives profiting from native tradition, a direct result of colonization.
My regalia holds meanings that are deeply rooted in the history and culture of my ancestors and relatives. I made this regalia, with my own hands, alongside my great grandmother, may she rest in peace. I have worn this regalia at six powwows or wigwam festivals since it was handcrafted. Throughout history, our people were forced to hide displays of our culture such as our jewelry and regalia dresses. Today, I wear it with pride as I dance with pride – proud to be a strong indigenous woman, carrying the history of my ancestors.
Kiara Tantaquidgeon (Indigenous Student Union President)
âpihtawikosisân. (2012, January 30). The do’s, don’ts, maybes, and I-don’t-knows of cultural appropriation. âpihtawikosisân Law. Language. Culture. https://apihtawikosisan.com/2012/01/the-dos-donts-maybes-i-dont-knows-of-cultural-appropriation/
A thoughtful blog post that delves into the difference between celebrating or appreciating another culture and cultural appropriation. Rather than giving a checklist of factors or questions, âpihtawikosisân offers thoughts about and examples of both, leaving the reader to think for oneself about how one uses or displays a specific indigenous fashion, art, or craft item. Don’t be put off by the apparent length of this post. It’s actually just a few minutes’ read, although most of the 148 comments are quite thoughtful and add to the conversation.
Native American Heritage 2020 All.pptxPage updated
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