 In Deerfield, there is a place that is known as the Giant Beaver. And the story that goes with the Giant Beaver is that during the time of the glaciers, there was a glacial lake that was known as Glacial Lake Pitchcock. And the Indians who lived there began to observe that the Giant Beaver was eating up all the fish in the glacial lake. And after he finished eating up all the fish, he began to come on shore and eat up the people. And so the people then called on Hobamock to help them in this situation. So Hobamock, being a balancer, came, broke off an oak tree, and he slew the Giant Beaver by cracking it on the back of the neck of right in its neck. And it settled down into Glacial Lake Pitchcock. And when Glacial Lake Pitchcock thousands of years later drained away, what they found in the bottom is the shape that looks like a petrified Giant Beaver. You can see the head, the broken neck, the body, and the tail. So what we know about Hobamock from a different region is that Hobamock could be called on by the people to balance things against harm. So what we figure out is, down on the coast where Massasoid was, where I would call it an apple tree, that Hobamock would have been the one entity that they would have called on to balance out against the colonists. So the colonists chose the one entity to block access so that they would not call on Hobamock, because they would think that Hobamock was the devil from hell. All right, so Hobamock, we see in other places, is a balancer. He's not a devil. So this was something that was introduced to us. We had a wonderful place, a place that was in Dios, was in God, that did not have a devil for the influence of the fear of death. I'm glad that you all can laugh about it, because I'm still a little scary about death. I haven't gotten enough of that cleanse out of me. Okay, so here we are, Hobamock, letting the landscape speak for itself. Now it took that instruction, and as a result, the following happened. Next slide. Oh, nobody's involved. We went to the United South of Eastern Toronto, and as a result, this was the resolution that we cracked. We made two elements in here, but probably three that I need to share with you. What did I do with that? You got the courtesy of this. I was told that this could also be used as a thousand run by a thousand, that the ancients probably had their own tools, but it's also a great pointer. So United South and Eastern tribes was made up of, at that point, 24 federally recognized tribes. We were dealing with the issue of ceremonial stone landscapes in Acton, Carlisle, Concord, Lincoln, Littleton, Stone, Boxborough, and Western. And I'd been called there by a man whose name was Jick Davis. And in our office, John Brown and I used to laugh because this guy would call every spring for three years and say, we need somebody to come up here and take a look at these stones that we have and let us know that they need to be protected. So I worked for Mr. Benfield. Mr. Benfield wants to do forestry and get forest credits, but he doesn't want to mess up anything that might be in. Can you come up here? And we laugh. We've never been called outside of Rhode Island. We've been called very little in Rhode Island. But definitely had never gone into Massachusetts. And Jick is insisting. And so we started talking about, oh, it's the crazy guy again. It's Jick Davis. And now this crazy guy is calling us again. And the third year, when he called, John Brown said, look, go up and see my John Brown. Go up and see what this is all about. So I went out to Carlisle, Massachusetts. And as much as I had laughed at Jick Davis, the laugh was on me. I walked into this pristine ceremonial landscape with ceremonial stones like I have never seen since. Great, great impact. Brought me back thousands of years and then rushed me into what my job for a teacher would be. So I get a call from Jick. And I'm on my way to the United South of Houston. And Jick says, next door, the property next door, they wish to build houses. They want to put in big mansions. There's ceremonial stones there, too. What do we do? I said, well, Jick, I don't know what to do. I never had to work out a remedy for Massachusetts. Or anybody who wasn't Indian. What he passed ended up with the production of this resolution. I said, we're going to create a resolution. And maybe we and you can use it to give these people not to destroy the ceremonial stones. For thousands of years before the immigration of Europeans, the Paw Laws, or medicine people of today's New England region, used this sacred landscape to sustain the people's reliance on Mother Earth and the spirit images of balance and harmony. There are several keys in this that our ancient belief system was about, reverence to our Mother Earth. We acknowledged that we were siblings to everything that had been spawned by our Mother Earth. Every tree, every blade of grass, every ant, every bug, every living thing, every swimming thing, every four legged thing. That all of these were our relatives, our brothers and sisters. And that our Mother was instructed to all of us on her relationship with our Great Spirit. So from Great Spirit's union with our Mother Earth, we were all produced. And we know that, and this is what was willing to be acknowledged by the 24 tribes who were gathered together. But it was also about her dealing with the spirit of balance and harmony. So our ancient belief system believed in our Mother Earth and believed that she could help control balance and harmony. And so that was why we lived in a place that was called, what, by Christopher Thomas? Indios? You're going to ask your questions. Oh, yeah, I'm going to ask your questions. You're going to have to listen. Alright, so what's it called? Indios. And Indio was called what? Indios. Indus. Thank you. Alright, you are listening. Thank you. You're going to teach from the back. So this is the piece that we've only now been meant to deal with. And that is that the United, the USET tribes, wish to partner with the towns which have stewardship of these properties in order to create historic preservation plans that will support the permanent protection of this or these sacred landscapes. We had just, in the past two years, begun to develop memorandums of understanding with the towns because the towns have jurisdiction over themselves and their towns. And I've learned this recently of the true sovereigns. So what do you have to do when I ask about heaven and... You're going to be here. You're going to represent them. Fun has a memorandum of understanding with our four tribes, the Pequot, Moorheven, Wabanawr tribe of Gea Head of Funna, and the Naraganta. We signed an agreement with them that we would support them in the work that they wish to do with things tribal in their area. And that has been working out quite well. Yes, sir. From the list of towns, all of the towns of eastern Massachusetts, there's none on the other side. You mentioned Turner's Falls and Leather. I'm looking for the Greenfield. Oh, you're looking for the Greenfield. I wanted to make the Greenfield. Oh, we've got stuff to talk about. Well, the question you asked now leads me to my next point. Thank you. These four towns, these eight towns, I called back to Jay and I met his father, James Davis, Elder James Davis, and I said, I want to read this USET resolution. I'd like to see if there's anything your father thinks ought to be added. And so I read it to him and he said, well, not just Carlisle, but all of our neighboring towns. These stones are in all of them. So put their names in too. I said, well, yes, sir, I will. So we added the other towns for that reason. I did not know about the ceremonial stones in Western Mass. I did not know about ceremonial stones other than the ones that we had on the reservation. I'm much more educated now that I've been thrown into deep water. So we've just started dealing with MOUs and that part of the first resolution. So in 2002, we understood all of this. In 2002, the ancestors had already projected what we would be doing now. And they laid the groundwork for it. And we are following the mission. I had no idea what an MOE was. I did not have an idea of what an MOE would do. And so my life is involved around learning with my job head. I'm now a deputy tribal district preservation officer. And I carry the specialization as preservationists for ceremonial landscapes. At one point, I argued with my boss I got tossed out. And we both decided that I needed to be coming back. He said, well, he made a new name. And so the new name that he and a few others thought of was preservationist for ceremonial landscape. Why did he do that? I've been causing him trouble ever since. Going to the boss, going to court, whatever. Okay, next slide. Any questions about this? Okay, next. When we talk about stone groupings, a lot of people are talking about carvings. Anybody know what a carving is? Well, if you are in Scotland or Ireland and you're calling stone groupings carvings, you're spot on them. But if you're in Algonquin country or among the initial time you are, we would expect you to learn manatu hasunash. Manatu hasunash. Manatu is the word for spirit and hasun is the word for stone. One of the words for stones. And hasunash is many stones. So, the first preserved stone son in Rhode Island was preserved in the town of Hawkington, Rhode Island. They had 14 acres of ceremonial stone features and they had chosen some English name for it. And I said, why aren't you going to use the language of the indigenous people? I said, well, what would that be? And I said, manatu hasunash. So, it's now called manatu hasunash. Who's there? They said, could you spell it for us? So, this is a manatu hasunash, also referred to as a memory pot. These are all stones. We presume I wasn't there so I don't actually know. We presume that each of these was a prayer spoken into a song and placed there by the indigenous person. Because after the medicine people began to do that and we don't know how many thousands of years ago, the people in general began to do that practice. Next slide. This is on the Narragansett Reservation and this is another form where you have stones on a bowl. My God, she got ready this long. She already left. You can do a track of my team here. Next slide. Okay, there should be... No, you don't have... You're doing what you can with the tools you have and thank you. Alright, can you see this? This doesn't exist anymore. These stones were on a boulder in Upton, Massachusetts. We began to consult on a cell tower project. The land holder said, I'm going to put a cell tower in the middle of this 32 acres I have. We said, what we would like you to do is to have a survey of all the stones on that 32 acres so we can also align it with the amount of the chamber that is a mile away in the valley. And we want to establish that the chamber is the source of this observation of all the stones on this hill, both the boulders and the stone brookings. And he said to himself, because he never told us, to help with you. You don't get to tell me what I can do on my property. He went out there one Sunday to the back home and he played golf with all those stones. So they're not there. They're in a pile over behind. But there's a silver lining to that story and I'll get to it a little bit later on. Next slide. This is on the same hill. This place is called Crack Hill. And this is, well, I've got to go to the silver lining. Silver lining is that he was so scorned or his children were so scorned in school because he was mistreating the Indians and stuff that was Indian on his property that he came to the town meeting with the planner. It was a big meeting, one meeting with the South Tower companies. He was holding the son in the door to the other hand and he said, I want you to understand that I am prepared to sell that property up on Crack Hill that I own all 32 acres into preservation and I will only sell it into preservation. But two years later, we got to settle it on another project. I'm Connecticut and the head of my office and I went to him and said, you said I wanted to sell the property, how much do you really want to sell it for the 32 acres for? He said, well, I've been asking 600,000 but I'll sell it to 350,000. He said, we'll have our attorney come here. We took some of that settlement money and we purchased Crack Hill and there against it, Indian Tribal Historic Preservation Trust is the 501c3 that now protects these seven million stones. It would have been some other entity because I negotiated the settlement on that particular project and I negotiated what I thought was a big and fair sum and there were four tribes involved and I negotiated with the understanding that we would all kick in and purchase the endangered cell when we would sell the landscapes. Expecting that our four tribes would buy this place. Well, as before the acre was dry, all the tribes had signed, I was informed, you can't tell us our relations what to do with their money. I said, wait a minute. I negotiated this money so that we could all participate in the purchasing and preservation of endangered cell land and sell the landscapes. Doug, and I heard that tone from archaeologists and I'll get to that in a bit. It was always, little Dougie, you're not wise. Doug, we will build our money as our tribes see fit. That's the right of the sovereign. So I went back to my office and I said to the head of my office, this is what they're complaining to me, are we going to keep our word? Are you going to help me keep my word to the ancestors? And he said, you made a commitment? We'll earn it. So we purchased that property and we now are the protectors and we have two local ladies who are caretakers. We're not in Upton, but they are, they bought into what's happening on the site and they bought into what's happening with the town. We now have a great relationship with the town. So I have learned to believe in the growth of the town. Since then, we've developed a wonderful agreement with the town of Wendell. I'm honored to say that the person that we negotiated through is sitting here and is the reason why I'm here today. Lisa, thank you. Maybe this kind of journey, but I'm glad you drove me. Yes. I have crossed the country's stream from Wendell, area of west, dozens of times past Iraq and snow structure, similar to that. How do I tell whether it's of significance? Well, there are two answers to that. First of all, you and I have talked about Jim Maverick and Jim Maverick and Byron Dixon's book, Monitor. If you haven't gotten it, go on Amazon and get it. That's all the information you could still get the copy of it. So, in the NITO, the Monitor, Jim Maverick was at Woods Hole and, as you explained to me, and as I'd heard before, he was the developer of the submersible submersible. It was what? The first submersible. The first submersible submarine that could be used for archaeology in the world. Byron Dixon was, in fact, a rocket scientist. And the two of them partnered up and got intrigued by these stones in the woods. And their perception was that they were not colonial. They had not been developed by Irish monks. They had not been developed by the Vikings. They had not been developed by little green men or colonial farmers. They had not been developed that these were indigenous. And they wrote a book that looked at that as the logical concept and that looked as a monitor by James Maverick byron Dixon. I had trouble reading a monitor, cover to cover. I could go into pieces of it but I could not go cover to cover. And it wasn't until I began to call and create the ancestors to give me guidance that I could begin to read the book and I could begin to go and ask the proper questions. Okay. You now know that the Narragansett Tribal Historic Preservation Trust is the proud protector of Pratt Hill. This is a circle, a shadow casting circle. A calendar that is just off of our property. It's a DCR property so it's a part of the Upton State Forest. I go there often but I'm no jurisdiction. The ladies who are the caretakers go there often. One of them does a lot of work with the rooms. And so she was the first to go out there and spend the night in the lunar cycles. They were related to this. So it not only casts shadow in sunlight but it casts shadow in moonlight and the shadows are cast not on the stones but between the stones and that's a part of determining certain ancient calendars. We can find these in different forms in other places. Next slide. What is that? Thank you. I don't want to believe it. It's got to be something that's terrible. It's what's obvious. Head, carapace, front paws, the rear paws and there's even a tail. And the turtle will be seen in magnetizations some not as well-defined as this but I was asked about people being able to sense. I think whose question was that? Who's your question? How in western Massachusetts on the gas line project over time now going to court? We were identifying the ceremonial stone. We identified 73 of them in the section of writing. I had the tribal representative from the Peacock tribe the tribal historic preservation officer and she I could feel that I was in an important area. She walked up and she said right here when somebody is there in fact I step back because they know something that I don't. She said it's right here. She said I don't know what it is but it's right here. She was not there the next day she didn't stay overnight. And the young man and I who were looking began to remove the duck and the limbs that we came down on was the smallest turtle effigy I've ever seen. And I know it's a turtle because it had shell it was almost a rectangle but it had rounded edges and it had a head sticking up and running. It had two of the elements that you need to be a turtle. So I knew I was seeing a turtle and she had sensed it and it was underneath a rock overhand and she was standing above. She was standing behind the rock but she knew exactly where it was.