 This was found not by me, but by a man who I called to the site. A man who had spent years looking at sites in Pennsylvania. And the ancestors woke me up one night and said, you've got to have Norm Muller here. So I called Norm. I said, Norm, I've been told that you've got to be here when we do this walk. And Norm says, I can't. I said, what do you mean you can't? He said, my wife says I can't travel anymore. I said, well, please, tell her we'll pay for the car rental. We'll put you up. Don't worry about it. We'll take care of it. He says, I've got to talk to my wife because she guides what I do. So she finally said OK. And he came up. And we were walking and doing videotaping with the select board of the town of Matague. And I was walking with them. And I hear this person call out from across the field. And it's Norm's voice. And Norm said, done. And I said, yes. He said, come over here. I said, OK. We all walked over there. He said, look at this. Have you seen this before? And all I had, well, all that he could see initially was just that much because that's right above there is where the likened growth is. All the rest of this was in the ground. But it took Norm Muller because I had walked past there 100 times. Never had seen it. So I'm aware that I am a part of the process. I'm not the process. And I have to reach out to whoever creator and the ancestor send me to fill the pieces. The lady from Pequot, only she would have known. It's right here. She didn't know what it was. But it was right there. It was calling her. And we found it. And it was the smallest turtle we'd ever seen in effigy form. So at any rate, next slide. This is another form of effigy that is at the Turner Falls Airport site. And it has a pointer and a notch taken out here and a notch taken out there. And we know that it's an effigy because that is pointing to the southwest. And the southwest is the direction to Cartontowicz's house. Cartontowicz is a great spirit among the Narragansett. And it is to Cartontowicz's house that is the sweet spot in the west. So if your spirit leaves here to travel to the afterlife, you want it to end up in Cartontowicz's house. Not just the west, but the southwest. But the other thing about Cartontowicz's house is Cartontowicz's fields. It was from Cartontowicz's fields that Crow brought the agrarian tradition to the Eastern people, to the Algonquin people. Crow in Crow's beak brought the seed of the corn. In each ear brought the seed of bean and squash. And that for the Eastern Algonquin people was the beginning of the Three Sisters tradition. Now the Iroquois have other and greater stories about the Three Sisters tradition. But our little meager story is that Crow came. We give Crow respect. We don't allow people to kill Crow's. And we give an offering to Crow of a percentage of the corn in thanks. Now we also create scaffolds so that the young boys can stand up there and yell and scream at the Crow's to try to defend the corn crop and let Crow wait for his portion, or her portion. But um. And Cartontowicz's house is where the sun sets at the height of the first year meteor shower. Well, you're going right on into the next part. Let's go to the next slide. This is pointing to Cartontowicz's house. And we know approximately where that is. So whenever we find something pointing at that particular direction, which is approximately 280 degrees, we know that it's honoring, consulting with the archaeologists. And we were dealing with Paleolithic sites. Something in a hearth that we encountered said to me there are things on the other side of the hill, the slope. And so I went over to see what that was. And as I was walking along, I could feel discrete groups of stones underneath the leaf cover. So I went back to my associates, the archaeologist. And I said, we've got something important going on over on this slope. They said, well, what's that, Doug? I said, well, come on, I'll show you. So I took a stick. And I showed them these groups of stones that were flat with the ground. And they said, well, Doug, those are just stones from the wall that's over there. So piles of stone where they were building the wall. I said, no, no, no. That's not a wall. That's a serpentine row. They said, and this gets back to my Doug story. From archaeologists, I'd always heard Doug, no. That's not this. Or Doug, no. Especially with ceremonial stones. And it was little Dougie. When you grow up, you'll be an archaeologist like me. And you'll be able to figure out how these things all fit into logic and science. And I was trying to explain to them, you are missing the point. These are ceremonial stone groupings. And that is a ceremonial row. What I saw was this oval stone, another oval stone here. There were stones that had fallen in. But they're incidental to what I was seeing. And then off center, there is this stone that is pointing in that direction. Next slide. So what I saw was this triangle. And it was looking in that direction. And let's see the next slide. What it was looking at was Mount Pekumtuk, 15 and a half miles away, with these notches and the sun setting in that notch every August 11th, 12th, and 13th, which coincides with the Narragansett's, which is one of the oldest powwows in the country, the Narragansett August meeting, where the Narragansett's come together. And this is a sign of the highest concentration of the Perseid media shower. And what's happening at the highest concentration of the Perseid media shower? We'll go on into that. But the next slide. I do this because we're actually out of sequence. These are the standing stones at Burnt Hill in Heath, Massachusetts, another mile away from that notch. So at the extension of the sunset on the other side of the notch is where these stones are in that same alignment. Next slide. Now this is the Perseid media shower. And I wish you could see it better. In many tribes, the belief is that the meteors of the Perseid media shower are the spirits of people who are deceased during the past year. And they're making their journey, in our tradition, to Kathanduid's house. And that happens throughout the Perseid media which lasts for a whole month. But the highest concentration is at this time. But you can see them making the travel for that whole month. The Narragansett Tribal Historic Preservation Office identified that one of the major purposes of the August meeting is to give families an opportunity to be honored for those who they have lost during the past year. So just as this event is spirits of ancestors who've died during this past year making their journey at the Narragansett medicine circle. The people dance in from the Northeast, which is the same direction the meteors are coming from, into the Southwest, which is the direction to which they go. And so what happens is that a family who has lost someone is honored by the tribe as they make that circle. And the death is honored. And the loss is honored. And we give them assistance in letting go to allow that person to go on to Katantiewicz's house. So we drew these parallels, offered that to the National Register, and they said, really? And we said, really? The next thing I know, the guy who was the chief of determinations is coming up from Washington, DC because he wanted to see it for himself. He's now the, well, he was the keeper. And he's now Rhode Island State Historic Preservation Officer because this administration was more than he could handle. Any questions? Next slide. On the Narragansett Indian Reservation, as we began to do the landscaping for the new health center, what we uncovered, what we could see initially was just the top of this, but we uncovered this and it was an astronomical observer's seat, a sky watcher's seat. And here's a young man. This is one of the few people who we've allowed to sit in it. He's the son of the medicine man, the current medicine man. And there's another young man who you'll see later who's also in the medicine family. We believe that they have the right to sit there. I would never sit there. I would never assume that right. But we took this picture and we were identifying that we were going to lose some of the alignments. Next slide. This is the seat. And it has an effigy form in the front of it. We're not sure whether that's supposed to be a dancer or an Adel Adel thrower, but it could be either. Next slide. These were the alignments that we mapped from that seat position. Hold it. We were able to establish all of these stones and what they were aligned with, but we didn't see what it was. And then we discovered it, and it was that seat. And all of these are astronomical alignments. Winter Milky Way, Summer Solstice Sunset. August 13. August 13 sunset. The August 13 sunset is the same one that we had out at the airport that went into that notch with the sunset. That's 280, 290 degrees. The Equinox Sunset, the Summer Milky Way, the. That was October 31, February 12, above the Summer Milky Way. And this is the Winter Milky Way and the Winter Solstice. But we identified those, and then we identified what they were focused on. And then we found the seat. So next slide. This is the health center. And we proved that we don't have to stop construction. We just have to have a consideration. We negotiated with our own tribe, because if we hadn't been able to negotiate this with the Narragansett tribe, nobody would have wanted to see us or hear us coming. You couldn't even negotiate it on your own land, and you want us to move something? Well, yeah. So this was rotated. And next time you see the slide presentation, I will have the other door with the shadow in it. But this is a young man sitting on top. And so the seat exists, the medical center exists, all the stones still exist, and we're still honoring them. Next slide. This, you can't really see this very well. But this is one of the stones that's honored. Am I? Yeah, I guess I am. One of the stones that's honored. And it is a split boulder, but the split is not vertical, as most split boulders would show you. It is hard. Well, it's curved. It's curvilinear. And it has stones in that split. So my belief is that those stones are actually prayers, either keeping something in or keeping something out. And I wasn't there, so I don't know. Now, this is departure. This is not a ceremonial stone. This is a very utilitarian stone. All along the East Coast, you will find what are called signal rocks, or cup and saucer rocks. And what we're told is that those are for signaling from one point to another. You will have all up and down the coast these positions, and people who are stationed at those positions. And it is not through the air that you hear the thump, thump, but the bedrock. So the thump will be a sign, will be a code that lets you know there's a runner coming. Give him safe passage. Or the Mohawks are on our border. Beware. Ha, ha, ha. Ha, ha, ha. Ha, ha, ha. Ha, ha, ha. Some of it. Arnold Printup is the tribal historic preservation officer at Mohawk. And he comes down to visit us all the time. The Narragansett were at Turner Falls because we spoke Mohawk. And we spoke Mohawk because we had learned to be at peace with Mohawk during the war that was fought with Mohawks who wanted to take the Eastern Territory. But out of peace came brotherhood and sisterhood. And the belief is that you don't fight people who you are clan connected with. You don't fight them. We believe that warfare was not a part of our tradition. It was neutralized by the clan tradition. You wanted to go into another tradition, your turtle clan or your bear clan. You seek your turtle or your bear clan relative. And then they give you safe passage into their tribal community because you are they. You may at some point want to share with me what your belief is about why the Iroquois was so war-like. But that's another discussion. Since you are an Algonquin man, you might have a different perspective than my Mohawk sister. Next slide, please. This is the mouth of the Upton Chamber. The Upton Chamber is the chamber that we mapped in dealing with the Stone Pratt Hill. This is the chamber that was a mile away. And this is the repaired and reinforced mouth of the chamber. The town bought the chamber, preserved the chamber, put it on a piece of property known as Heritage Park. And now the chamber and the stones on the hill are protected and preserved. The man who was selected to do the re-enforced was a Pena Coke man whose father was Scottish. His father had sent him to Scotland to learn about stone construction. So when he had been selected because he had learned stone construction in Scotland and how to properly do the reinforcement work. So I don't know what that does for my theory about the Scottish, but you get what you get, Coke mama. Next slide. That's the interior of the chamber. It has a long mouth, what's referred to as a beehive top. It's a cobbled roof. And two very interesting things happen. What we saw was that you stooping down would be able to look up at Pratt Hill and see all of the stones. And the stones were aligned with astronomical events. What we found, every time I walked in here, I had to slosh through water. There was what people referred to as a plumbing problem, that there was water in this walkway. And so what the town asked was of this Scotch Pena Coke man was if in fact he might be able to repair the plumbing problem. Well, I said, wait a minute. I'm getting a sense that we need to ask some other voices. So an astronomer who works with us who's a physicist, I said, can you render me an opinion of what other function that water might have? He rendered me an opinion. And he said that if you look into the water as a mirror, you will get 17% more viewing time of the astronomical events. Oh, that's a story. So I said, oh, OK. Time out. We're not going to deal with the plumbing problem. Plumbing problem is going to be assumed to be a fixture of what the ceremonial work of the ancestors was. So the town owns and protects the chamber. We now lean chambers, want some chambers. We now lead tours once a month from the chamber up to Pratt Hill and the Stone. So if you'd ever like to do that, I'll give you the contact information. And Kathy Taylor and Rebecca Wetzel will be happy to put you on the list. We take up to 22 people every month. Next slide. This is another chamber. And it's in North Smithfield, Rhode Island. It's on a property. A man said when he wanted to put his house right where that chamber was. But when he saw that chamber, he said, eh, I'll put my house on the other side of the lot. Now he's protected that chamber. Next slide. Also on that hill are these effigies. That is a bear standing on its hind legs. And this is a bear standing on all four. And that line is believed by our astronomer to be a line that is utilized by the ancestors because there was a whole system of shadow forms moving with the sun. So we haven't done the full deciphering of this yet. But go to the next slide. This is the seat that is facing it. And a person would have sat there looking at those bears. And that would have been at the time of the fall equinox. And what they would have seen would have been next slide. Well, you can hardly see it. But can you? Oh, that is the big dipper. And these are those bear forms. And what we found is that we found many sites where the big dipper is viewed against an artificial horizon line. On the reservation, we found two boulders with a slab of stone in between them. And it created an artificial horizon line. And on one side of that slab, there was a stone grouping with a few stones pointing in that direction. And on the other side, it picked up again. And what does it look at? We know by the angle that it's looking at the same thing this is looking at. And it's looking at the big dipper. And what happens at the time of the fall equinox? As you may know, the big dipper rotates 360 degrees every 24 hours. You most of the time can't see it because it's either in daylight or it's when you're sleeping. What happens at the time of the equinox, the fall equinox, is that for three days, the stars in the handle rise upward. It rotates at dawn, and it's rising upward. And so in the Eritreal Coy tradition, these are three hunters chasing a bear. And when autumn comes, they have wounded the bear, and the autumn leaves represent the blood. And come winter, the snow represents the white fat that has been rendered. As a Mohawk woman, anything else you want to add to that? OK. It's not my tradition. I don't know. And what I had to acknowledge was, if that is Iroquois tradition, what's the rest of this all about? Because when I went to Roger Williams, who in the early 1600s is spending time with the Narragansett and learning Narragansett language, custom, and he writes all this down in a work that is known as Keys to the Language of America. And when I read that, I said, what has the Big Dipper got to do with Narragansetts? And he says that the Narragansetts referred to the Big Dipper by two terms, Mosque, which is the word for bear in Narragansett, and Pākunawā. Pākunawā, I've never heard that term. What does this mean? I started breaking it down. And I started recognizing that it's the word pāwā, medicine person, with kunam in the middle of it. And I look up kunam and kunam is a ladle or spoon. So this is a medicine person's ladle or spoon. What is a medicine person doing? And what does that have to do with a bear? And what I deciphered from that is that the medicine person is doing ceremony for cures for his or her patient. And they call on the spirit of bear to help them identify what herbs are appropriate as a cure. That's why I want to go up to Ontario and ask my cousins up there if they know any more of this. Because our medicine people either don't know or aren't talking. And I'm not smart enough to know which. Next slide. What is this? A whale. We found this on Gasline Project down in Connecticut, Western Connecticut. And as you can see the eye and the mouth and the whale is breaching. How it got there, why it's there, I don't know. I'd be lying to you if I tried to convince you that I did. I found it. It was there. And under the circumstances that it was found, we were supposed to find it. We were walking on this Gasline Project and first a flock of, I couldn't tell, it was either crows or ravens flew over and flew down into these trees. And I was walking with another associate and we were being guided by a Gasline person who told us that we could not walk where we were walking. And of course we ignored him and continued to walk because we had been guided to walk in that direction. And next thing we know, I hear yelling and screaming and this guy seems to be doing some kind of a weird dance. I looked over there and he was fighting yellow jackets. And what was on the other side of him was this whale. So the crows or ravens had led us to that. It was something we were supposed to discover. All right, we're almost at the end. Next slide. Now you've met this guy before and this is down in Pennsylvania. And that's what the ceremonial stone groupings look like down in Leni Lenape territory in the land of the Delaware. The Delaware carried the name of an Englishman who was acknowledged as being significant to that territory. The Delaware tribe is not the Delaware tribe. They are the Lenape. And this is a part of their ancient tradition and an archaeologist, graduate school archaeologists who had been hired by the Delaware of Oklahoma was asked on their behalf to come out and take a look and see what was out there. And she came out for several hours, came back, she told them that there was nothing, that there was just stones that had drifted down from the mountain. And the family who had been the proud owner of this land for more than 150 years at 3,000 plus acres, they had somehow got my name and they contacted me and sent me some pictures and said, what do you think about these? Are they natural or are they important? I said, well if they were up here in Rhode Island we would say that they were of religious significance to us. So because that's what the National Historic Preservation Act tells us that we can say about them. They said, well we've got an archaeologist for a Delaware tribe that's saying that they aren't. So I got two of my colleagues, we were on our way to the United South and Eastern Tribes conference in Washington D.C. and we stopped through there for a day and a half and they put us up. And we were totally shocked at what we saw. These ceremonial stones and these, the mountain is going to drop cone shapes, come on. So I wrote a letter of disagreement to FERC, said I'm very sorry, I respectfully choose to dispute what the archaeologist has said. She's non-native and she's wrong. For indigenous people these are ceremonial, this is a part of our belief system and under the National Historic Preservation Act it would be categorized as a religious and cultural significance to tribes. We fought over that, they still don't like me, I don't like them, they're some nice people but we're going to court. And we're going to court not because of this but because of what happened in western Massachusetts. Next slide. Now, this is the last slide and up just a little bit more, these are the logos of the four tribes. The Wampanoag tribe of Gay Head Aquina, Mashantucket Pequot, the Mohegan and the Narragansett and we submitted as a part of our multiple property listing to National Register this language. Because this multiple property listing cover is quote, Indigenous American Ceremonial Stone Landscapes, close clothes, sites and districts nominated under this cover shall be identified or confirmed, analyzed and certified by tribal historic preservation officers or offices or tribal authorities. And we then asked that they do this. The National Historic Preservation Act will state that agency officials shall acknowledge that Indian tribes possess special expertise in assessing the eligibility of historic properties. No, that shouldn't be like that but historic properties that are religious and cultural significance to them. So we said, if in fact that is the National Historic Preservation Act then you should be able as an agency of the United States government to adopt that as your position which would mean that any ceremonial stone landscape that comes to you has to be certified by a tribe as being Indigenous. Otherwise it may be Hawaiian American, it may be Scottish American, it may be Martian American as far as we know, but it is not Indigenous American because we are the descendants of those who are Indigenous and we get to speak on their behalf. What he said was, I'm sorry, but that would be illegal for us. So illegal, it's from the National Historic Preservation Act. He said yes, but it's not in the guidance that created the National Register. So we can only do what is within the black letter law that created us. He said, but what you can do, you take it to the states. You take it to the state historic preservation offices. You get them to agree to that and when they then present it to us which is in the law, it's presented with that and with your certification already included. He said, that's the only way around that I see that you can do. So we've been going out. We're now finding there may be another way around it. Next time I see you, I'll report to you on that because it's currently quietly in the works. But ladies and gentlemen, that's my story and I'm sticking to it. Any questions?