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R.I. prisons did not accommodate Native American religious practices for three inmates, lawsuit alleges
R.I. prisons did not accommodate Native American religious practices for three inmates, lawsuit alleges

Boston Globe

time13-06-2025

  • Politics
  • Boston Globe

R.I. prisons did not accommodate Native American religious practices for three inmates, lawsuit alleges

Get Rhode Island News Alerts Sign up to get breaking news and interesting stories from Rhode Island in your inbox each weekday. Enter Email Sign Up But the state Department of Corrections 'has adopted no policies for accommodating Native American religious practices,' according to the complaint. Advertisement 'This is not a new problem,' the lawsuit states. 'For years Native American prisoners have complained about the absence of any religious accommodations at the ACI, but RIDOC has ignored those concerns.' Related : In an email on Friday, J.R. Ventura, a spokesman for the Department of Corrections, wrote, 'Since this is currently under litigation, we are unable to comment on the matter.' The lawsuit comes after the Department of Corrections settled a federal lawsuit brought by the ACLU and the clinic last year, which Advertisement Under the agreement announced last month, Wolf Pawochawog-Mequinosh will be permitted to wear the headband. The department was also required to adopt a process within 120 days that allows all prisoners to seek approval to obtain religious items and to attend services for their religion, the ACLU said in May. The case was slated to remain open, however, 'until the agency complies with that requirement,' the organization said. On Friday, the ACLU said that although Pawochawog-Mequinosh was allowed to obtain and wear the headband, the department 'did not agree to any similar accommodations for other prisoners.' 'We have brought suit once again to ensure that incarcerated persons who follow religious traditions of Native Americans are able to practice their religion behind bars and that their efforts to do so are not ignored or disrespected,' Lynette Labinger, an ACLU of Rhode Island cooperating attorney, said in a statement on Friday. 'Federal law and the First Amendment require that even in prison, the custodians do not get to dictate what is an accepted religion and how it should be practiced.' In the latest lawsuit, Smith is described as having religious beliefs 'based on the traditions of the Abenaki and Méti tribes, which are part of the Wabanaki Tribal Nation, as taught to him by his father and other family members.' 'Before his incarceration, Mr. Smith regularly engaged in the traditional Native American practice of burning sage to cleanse his space of negative energy and negative feelings,' the complaint states. 'Mr. Smith has a sincere belief that burning sage brings him closer to the earth, provides spiritual healing, and is a necessary component of his religious practice that connects him to the Creator.' Advertisement Moreino's religious beliefs 'are based on the traditions of the Narragansett tribe,' the lawsuit states. He wants to 'learn more and engage in practices arising out of Narragansett spiritual beliefs so that he can provide spiritual guidance to his children and pass down his cultural beliefs and practices,' according to the complaint. 'As a parent, Mr. Moreino feels strongly that a connection to spirituality is a core component of a person's identity and hopes to continue Native American traditions through his own children,' the lawsuit states. Shepard also has religious beliefs 'based on the traditions of the Narragansett tribe,' and he has 'made many attempts to explore and learn more about Native spiritual practices during his incarceration, including contacting the Narragansett tribe to establish his ancestral lineage and if possible to become a registered member of the tribe,' according to the lawsuit. 'Mr. Shepard has been seeking to deepen his spiritual practice and has sought information in the mail to learn the Nipmuck language, an Eastern Algonquian language,' the lawsuit states. 'He believes that learning the language will help deepen his connection to his culture and spirituality.' The parties allege the Department of Corrections has violated the Religious Land Use and Institutionalized Persons Act, and are seeking a court order to require the agency to accommodate their religious beliefs, according to the ACLU. Christopher Gavin can be reached at

Wabanaki film fest in Portland aims to tell the stories of Indigenous peoples
Wabanaki film fest in Portland aims to tell the stories of Indigenous peoples

Yahoo

time16-05-2025

  • Entertainment
  • Yahoo

Wabanaki film fest in Portland aims to tell the stories of Indigenous peoples

May 16—Mali Obomsawin would like Mainers to be more aware of the Indigenous people here and their legacy. Raised in Farmington, Obomsawin is a bassist who has toured the country. She's also composed music for films and TV projects that help tell the stories of native peoples, including the 2024 Oscar-nominated documentary "Sugarcane" and the popular FX comedy-drama series "Reservation Dogs," set in the Muscogee Nation in Oklahoma. She's also one of the organizers of the first-ever Wabanaki Film Festival, set for Sunday at the Portland Museum of Art. The free program includes five films — three involving Maine filmmakers — as well as panel discussions. Obomsawin is hoping the event will bring attention to Wabanaki filmmakers and artists, and their perspectives, and raise awareness of the struggles of Indigenous peoples in Maine and elsewhere. "We're not represented here the way tribal nations are in other cities around the country. You go to Minneapolis or Santa Fe or Tulsa, and the footprint of the Indigenous people of that place is really evident," said Obomsawin, 29, who lives in Portland and is a member of the Abenaki Nation at Odanak. "We're working to change that, particularly right now when the Indigenous community nationwide is having a bit of a renaissance. " Obomsawin's co-organizer is Penobscot artist Lokotah Sanborn of Portland. The two also worked on one of the short films screening at the festival, "Otherworld," which was directed by Sanborn with narrative written by Obomsawin. It's a poetic documentary about an island off the coast of Maine, where the Abenaki first came into contact with the English in 1605. It later became the seasonal home of painter Andrew Wyeth and was carefully managed by his wife, Betsy, in hopes it would inspire his art. "My film is about Abenaki connection to place, presence, and continuance despite historic and ongoing genocide. It is also about the uncanny synthetic nature of colonialism in how it curates and shapes Indigenous lands," said Sanborn. The film festival will start at 11 a.m. Sunday with refreshments, mingling, followed by greetings and introductions. The first screening, at 11:45 a.m., is of the 1993 film "Kanehsatake: 270 Years of Resistance." It's a documentary about an armed stand-off between protestors and police and military forces in Quebec, Canada, over a proposed golf course on Mohawk lands. The film was directed by Alanis Obomsawin, a cousin of Mali Obomsawin. After a discussion period and a break, three short Wabanaki films will be shown at 2:45 p.m. "Putep Qotatokot-te Elewestag (The Whale Was Speaking), is a poetry film voiced and written by Mihku Paul, touching on climate change, sea life and human survival. "Bay of Herons" by Jared Lank is about a Mi'kmaq man reflecting on seeing his homelands destroyed. Following the third film, "Otherworld," there will be a Q&A with filmmakers. At 3:30 p.m., there will be a screening of the 2012 film "Harvest of Empire: The Untold Story of Latinos in America," followed by a Q&A and a panel discussion. Sanborn said the films in the festival were chosen to illustrate the solidarity between Indigenous people across the Americas. The two feature-length documentaries, for instance, explore Western imperialism, colonial extraction and capitalist dominance, he said. "I hope that audiences take away a better understanding of immigration and ongoing fights for Indigenous sovereignty and how these issues inter-relate," Sanborn said. Copy the Story Link

Indigenous NFB documentary and animation featured at imagineNATIVE.Four new works from the National Film Board of Canada as the festival marks 25 years.
Indigenous NFB documentary and animation featured at imagineNATIVE.Four new works from the National Film Board of Canada as the festival marks 25 years.

Canada Standard

time13-05-2025

  • Entertainment
  • Canada Standard

Indigenous NFB documentary and animation featured at imagineNATIVE.Four new works from the National Film Board of Canada as the festival marks 25 years.

May 8, 2025 - Toronto - National Film Board of Canada (NFB) Four films from the National Film Board of Canada (NFB) will showcase powerful Indigenous documentary and animated storytelling as the imagineNATIVE Film + Media Arts Festival in Toronto celebrates its milestone 25th anniversary. Filmmakers Kim O'Bomsawin and Sinakson Trevor Solway delve into themes of Indigenous youth and masculinity in a pair of compelling feature documentaries. There's excellence and innovation in short filmmaking, too, from Amanda Strong and legendary Abenaki creator Alanis Obomsawin. imagineNATIVE's in-person screenings will take place June 3 to 8 in Toronto, with its online festival streaming June 9 to 15. Unless indicated, all NFB films are available in-person and online. NFB selection at imagineNATIVE Ninan Auassat: We, the Children by Kim O'Bomsawin (93 min) | TORONTO PREMIERE Thursday, June 5, at 11:00 a.m. | TIFF Lightbox 3 Shot over more than six years, Abenaki director Kim O'Bomsawin's Ninan Auassat celebrates the power and vitality of Indigenous youth from three different nations-Atikamekw, Eeyou Cree and Innu. Filmed from "a child's eye-view" and without adult voices, the film reveals the dreams of a new generation poised to take flight. Siksikakowan: The Blackfoot Man by Sinakson Trevor Solway (77 min) Saturday, June 7, at 2:30 p.m. | TIFF Lightbox 1 (screening in-person only) | Filmmaker in attendance Siksika filmmaker Sinakson Trevor Solway intimately portrays the lives of Blackfoot men as they navigate identity, kinship and the complex expectations of manhood. Through unfiltered moments set against the breathtaking landscape of the Prairies, Siksikakowan: The Blackfoot Manreimagines what it means to be a Native man. My Friend the Green Horse by Alanis Obomsawin (11 min 20 s) | ONTARIO PREMIERE, filmmaker in attendance Sensory Friendly Screening: Wednesday, June 4, at 11 a.m., TIFF Lightbox 2 Short Film Program: FAMILY MATTERS | Sunday, June 8, at 1 p.m. | TIFF Lightbox 3 Often feeling alone in her waking life, a young Alanis Obomsawin found friendship with the Green Horse, a benevolent being she visited regularly in her dreams. In this short film combining stop-motion animation and live action, the Green Horse and other animal spirits guide Alanis to realize the immensity of the gift of life and the power of kindness. Alanis will also take part in ReMatriate the Lens, a women's roundtable discussion on Friday, June 6, at 4:15 p.m. at The Well, presented as part of imagineNATIVE Industry Days. Inkwo for When the Starving Return by Amanda Strong (Spotted Fawn Productions/NFB, 18 min 27 s) Short Film Program: WITCHING HOUR | Friday, June 6, at 10 p.m. | TIFF Lightbox 3 | Filmmaker in attendance Michif/Metis creator Amanda Strong's Inkwo is a stop-motion animated adaptation of a short story by Richard Van Camp in which a gender-shifting warrior uses their Indigenous medicine (Inkwo) to protect their community from a swarm of terrifying creatures. Featuring such voice talents as Paulina Alexis and Tantoo Cardinal. - 30 - Stay Connected Online Screening Room: NFB Facebook | NFB Twitter | NFB Instagram | NFB Blog | NFB YouTube | NFB Vimeo Curator's perspective | Director's notes About the NFB

'Someone's starting to listen,' says Abenaki chief, applauding defeat of New Hampshire bill
'Someone's starting to listen,' says Abenaki chief, applauding defeat of New Hampshire bill

Yahoo

time13-04-2025

  • Politics
  • Yahoo

'Someone's starting to listen,' says Abenaki chief, applauding defeat of New Hampshire bill

The chief of the Abenaki of Odanak is celebrating a victory in his nation's campaign against state-recognized tribes in New England, many of which he says are illegitimate. In a news release, Rick O'Bomsawin says a New Hampshire bill — which lawmakers killed last month — would have given too much power to what he calls "self-proclaimed" Abenaki groups in Vermont. "I think someone's starting to listen," he said. The Abenaki of Odanak and W8linak say four Abenaki tribes recognized in Vermont are among those that are not really Abenaki, yet state law permits them to sell artwork, access funding for social programs and receive free hunting and fishing licences. Leaders in Quebec took identity fraud concerns to the United Nations last year. But more recently, Bill 161, titled "Changing the membership of the New Hampshire commission on Native American affairs," would have extended the groups' influence in New Hampshire, says O'Bomsawin. "I think New Hampshire was watching what's going on and saying, 'oh, before we get into this mess, let's stop this right in the beginning,'" he said. Odanak and W8linak, located near Trois-Rivières, Que., have historically clashed with groups in the U.S. regarding legitimacy. O'Bomsawin and some researchers contend that many of the Vermont-recognized Abenaki groups aren't Indigenous at all. Attempt to put in place state-recognized process Darryl Leroux says these New England groups have refused to do verification "that they're well able to do." An associate professor in the school of political studies at the University of Ottawa who has studied transformations in white identities and settler colonialism, Leroux found that the majority of members of the tribes had no Abenaki ancestry, but rather are descendants from French-Canadian immigrants. He published his findings in a peer-reviewed article "State Recognition and the Dangers of Race Shifting" in the American Indian Culture and Research Journal in 2023. The genealogy has not been independently verified by CBC News. "They've chosen to believe the family lore," said Leroux. "One's responsibility when it makes these types of claims is [at] the very least to verify the claims." He says states can establish their own process to recognize tribes, often for "political reasons." Currently, New Hampshire has no state recognition process. "This bill was trying to put [one] in place," said Leroux. The Odanak powow has been held for decades. Odanak and W8linak have long denounced Vermont's state-recognized tribes as self-identified Abenaki. (Kassandra Lebel/Radio-Canada ) To get U.S. federal status, groups, also known as tribes, must demonstrate compliance with seven mandatory criteria, including a continuous history as an American Indian entity since 1900. In 2005, one of the four Vermont-recognized groups, the Abenaki Nation of Missisquoi, failed to meet some criteria. Donald Stevens, chief of the Nulhegan Band of the Coosuk Abenaki Nation in Vermont, says his tribe hasn't felt the need to seek federal recognition. "It's not because we can't or don't want to," said Stevens, whose tribe is recognized in Vermont. "It costs a lot of money and a lot of time." Stevens supported Bill 161 in New Hampshire because he saw it as a means to help "consolidate," better represent interests and help set up ways to establish recognition processes in New Hampshire, if desired. He says every tribe has the right to determine their own citizenship and contests Leroux's findings. He says his family is "well documented as being Indian and being gypsies who travelled from place to place." "It's sad when people are trying to put out false narratives," he said. But many of these state-recognized groups would never qualify for federal recognition, says Kim TallBear, professor in the faculty of Native studies at the University of Alberta. "It is a very rigorous process," said TallBear, who is also the Canada Research Chair in Indigenous Peoples, Technoscience, and Society. 'A real serious form of theft' A citizen of the Sisseton-Wahpeton Oyate in present day South Dakota, TallBear says state-recognition standards are "pretty appalling." She's among those saying something needs to change. "We're really advocating that states get out of the business of doing this," she says. "Leave this to nation-to-nation conversations, which are between tribal governments and the federal government." A delegation of Abenaki from Odanak, Wôlinak and the Assembly of First Nations Quebec-Labrador unveiled billboard sign New York during the 23rd session of the United Nations Permanent Forum on Indigenous Issues. (Marie-Laure Josselin / Radio-Canada) While TallBear says "pretendianism" can sometimes be put on the back burner, there's been recognition that it's a growing problem — as some groups misrepresent and overshadow history. "Those groups now are vying with recognized tribal groups for resources and recognition," she said. "I'm seeing the tide turning … we are making progress in terms of getting people to understand that this is a real serious form of theft." Chief in Odanak denounces exclusion Due to colonization and war, Abenaki were forced north of their homelands and settled in what is now Odanak and W8linak. Right now, O'Bomsawin says self-identified groups in the U.S. outnumber his community and live on the ancestral territory which stretches from southern Quebec to northern Massachusetts, spanning Vermont and New Hampshire. Despite its ties to the region, O'Bomsawin's community does not have a say over membership regulations or requirements of groups that bear its name and live in areas it considers traditional territory. "They never even contacted us on anything," said O'Bomsawin. "If you are truly, truly Abenaki, would you not want to fight to make sure no one is stealing your culture and your language? Would you not want to know who your family members are? That's all I'm trying to do," he said. What particularly hurts is not having recognition in the States, despite being federally recognized in Canada, he says. "Not only do you want to steal my identity … but you also want to steal my pain," said O'Bomsawin. "And that's really sad."

'Someone's starting to listen,' says Abenaki chief, applauding defeat of New Hampshire bill
'Someone's starting to listen,' says Abenaki chief, applauding defeat of New Hampshire bill

CBC

time13-04-2025

  • Politics
  • CBC

'Someone's starting to listen,' says Abenaki chief, applauding defeat of New Hampshire bill

The chief of the Abenaki of Odanak is celebrating a victory in his nation's campaign against state-recognized tribes in New England, many of which he says are illegitimate. In a news release, Rick O'Bomsawin says a New Hampshire bill — which lawmakers killed last month — would have given too much power to what he calls "self-proclaimed" Abenaki groups in Vermont. "I think someone's starting to listen," he said. The Abenaki of Odanak and W8linak say four Abenaki tribes recognized in Vermont are among those that are not really Abenaki, yet state law permits them to sell artwork, access funding for social programs and receive free hunting and fishing licences. Leaders in Quebec took identity fraud concerns to the United Nations last year. But more recently, Bill 161, titled "Changing the membership of the New Hampshire commission on Native American affairs," would have extended the groups' influence in New Hampshire, says O'Bomsawin. "I think New Hampshire was watching what's going on and saying, 'oh, before we get into this mess, let's stop this right in the beginning,'" he said. Odanak and W8linak, located near Trois-Rivières, Que., have historically clashed with groups in the U.S. regarding legitimacy. O'Bomsawin and some researchers contend that many of the Vermont-recognized Abenaki groups aren't Indigenous at all. Attempt to put in place state-recognized process Darryl Leroux says these New England groups have refused to do verification "that they're well able to do." An associate professor in the school of political studies at the University of Ottawa who has studied transformations in white identities and settler colonialism, Leroux found that the majority of members of the tribes had no Abenaki ancestry, but rather are descendants from French-Canadian immigrants. He published his findings in a peer-reviewed article "State Recognition and the Dangers of Race Shifting" in the American Indian Culture and Research Journal in 2023. The genealogy has not been independently verified by CBC News. "They've chosen to believe the family lore," said Leroux. "One's responsibility when it makes these types of claims is [at] the very least to verify the claims." He says states can establish their own process to recognize tribes, often for "political reasons." Currently, New Hampshire has no state recognition process. "This bill was trying to put [one] in place," said Leroux. To get U.S. federal status, groups, also known as tribes, must demonstrate compliance with seven mandatory criteria, including a continuous history as an American Indian entity since 1900. In 2005, one of the four Vermont-recognized groups, the Abenaki Nation of Missisquoi, failed to meet some criteria. Donald Stevens, chief of the Nulhegan Band of the Coosuk Abenaki Nation in Vermont, says his tribe hasn't felt the need to seek federal recognition. "It's not because we can't or don't want to," said Stevens, whose tribe is recognized in Vermont. "It costs a lot of money and a lot of time." Stevens supported Bill 161 in New Hampshire because he saw it as a means to help "consolidate," better represent interests and help set up ways to establish recognition processes in New Hampshire, if desired. He says every tribe has the right to determine their own citizenship and contests Leroux's findings. He says his family is "well documented as being Indian and being gypsies who travelled from place to place." "It's sad when people are trying to put out false narratives," he said. But many of these state-recognized groups would never qualify for federal recognition, says Kim TallBear, professor in the faculty of Native studies at the University of Alberta. "It is a very rigorous process," said TallBear, who is also the Canada Research Chair in Indigenous Peoples, Technoscience, and Society. 'A real serious form of theft' A citizen of the Sisseton-Wahpeton Oyate in present day South Dakota, TallBear says state-recognition standards are "pretty appalling." She's among those saying something needs to change. "We're really advocating that states get out of the business of doing this," she says. "Leave this to nation-to-nation conversations, which are between tribal governments and the federal government." While TallBear says "pretendianism" can sometimes be put on the back burner, there's been recognition that it's a growing problem — as some groups misrepresent and overshadow history. "Those groups now are vying with recognized tribal groups for resources and recognition," she said. "I'm seeing the tide turning … we are making progress in terms of getting people to understand that this is a real serious form of theft." Chief in Odanak denounces exclusion Due to colonization and war, Abenaki were forced north of their homelands and settled in what is now Odanak and W8linak. Right now, O'Bomsawin says self-identified groups in the U.S. outnumber his community and live on the ancestral territory which stretches from southern Quebec to northern Massachusetts, spanning Vermont and New Hampshire. Despite its ties to the region, O'Bomsawin's community does not have a say over membership regulations or requirements of groups that bear its name and live in areas it considers traditional territory. "They never even contacted us on anything," said O'Bomsawin. "If you are truly, truly Abenaki, would you not want to fight to make sure no one is stealing your culture and your language? Would you not want to know who your family members are? That's all I'm trying to do," he said. What particularly hurts is not having recognition in the States, despite being federally recognized in Canada, he says. "Not only do you want to steal my identity … but you also want to steal my pain," said O'Bomsawin. "And that's really sad."

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