Abenaki Fiction Were there novels written about them Lydia Maria Child wrote of the Abenaki in her short story, " what was the name of the short story "The Church in the Wilderness
what was the story about
what was The Church in the Wilderness about?
Lydia Maria Child wrote of the Abenaki in her short story, "The Church in the Wilderness" (1828). Several Abenaki characters and much about their 18th-century culture are featured in the Kenneth Roberts novel Arundel (1930). The film Northwest Passage (1940) is based on a novel of the same name by Roberts. Modern Abenaki writers as well as historical Abenaki-written documents are featured in the anthology Dawnland Voices, edited by Siobhan Senier. The collection features commonly known and less known modern writers as well as historical documents from Abenakis and their ancestors. The collection also includes writings from several other native New England tribes. The Abenaki are featured in Charles McCarry's historical novel Bride of the Wilderness (1988), and James Archibald Houston's novel Ghost Fox (1977), both of which are set in the eighteenth century; and in Jodi Picoult's Second Glance (2003) and Lone Wolf (2012) novels, set in the contemporary world. Books for younger readers both have historical settings: Joseph Bruchac's The Arrow Over the Door (1998) (grades 4-6) is set in 1777; and Beth Kanell's young adult novel, The Darkness Under the Water (2008), concerns a young Abenaki-French Canadian girl during the time of the Vermont Eugenics Project, 1931-1936. The first sentence in Norman Mailer's novel Harlot's Ghost makes reference to the Abenaki: "On a late-winter evening in 1983, while driving through fog along the Maine coast, recollections of old campfires began to drift into the March mist, and I thought of the Abnaki Indians of the Algonquin tribe who dwelt near Bangor a thousand years ago." CANNOTANSWER
the Abenaki
The Abenaki (Abnaki, Abinaki, Alnôbak) are an indigenous ethnic group in North America, officially recognised in the United States as a Native American tribe and in Canada as a First Nations. They are one of the Algonquian-speaking peoples of northeastern North America. The Abenaki originated in a region called Wabanahkik in the Eastern Algonquian languages (meaning "Dawn Land"), a territory now including parts of Quebec and the Maritimes of Canada and northern sections of the New England region of the United States. The Abenaki are one of the five members of the Wabanaki Confederacy.

"Abenaki" is a linguistic and geographic grouping; historically, there was no strong central authority – the Abenaki were composed of numerous smaller bands and tribes who shared many cultural traits. They came together as a post-contact community after their original tribes were decimated by colonization, disease, and warfare.

Names
The word Abenaki and its syncope, Abnaki, are both derived from Wabanaki, or Wôbanakiak, meaning "People of the Dawn Land" in the Abenaki language. While the two terms are often confused, the Abenaki are one of several tribes in the Wabanaki Confederacy.

Wôbanakiak is derived from wôban ("dawn" or "east") and aki ("land") (compare Proto-Algonquian *wa·pan and *axkyi) — the aboriginal name of the area broadly corresponding to New England and the Maritimes. It is sometimes used to refer to all the Algonquian-speaking peoples of the area—Western Abenaki, Eastern Abenaki, Wolastoqiyik-Passamaquoddy, and Miꞌkmaq—as a single group.

The Abenaki people also call themselves Alnôbak, meaning "Real People" (c.f., Lenape language: Lenapek) and by the autonym Alnanbal, meaning "men".

Historically, ethnologists have classified the Abenaki by geographic groups: Western Abenaki and Eastern Abenaki. Within these groups are the Abenaki bands:

Western Abenaki

 Arsigantegok (also Arrasaguntacook, Ersegontegog, Assagunticook, Anasaguntacook), lived along the St. Francis River in Québec. Principal village: St. Francis (Odanak). The people were referred to as St. Francis River Abenakis, and this term gradually was applied to all Western Abenaki.
 Cowasuck (also Cohass, Cohasiac, Koasek, Koasek, Coos – "People of the Pines"), lived in the upper Connecticut River Valley. Principal village: Cowass, near Newbury, Vermont.
 Missiquoi (also Masipskwoik, Mazipskikskoik, Missique, Misiskuoi, Missisco, Missiassik – "People of the Flint"), also known as the Sokoki. They lived in the Missisquoi Valley, from Lake Champlain to the headwaters. Principal village around Swanton, Vermont.
 Sokoki (also Sokwaki, Squakheag, Socoquis, Sokoquius, Zooquagese, Soquachjck, Onejagese – "People Who Separated"), lived in the Middle and Upper Connecticut River Valley. Principal villages: Squakheag, Northfield, Massachusetts, and Fort Hill.
 Pennacook (also Penacook, Penikoke, Openango), lived in the Merrimack Valley, therefore sometimes called Merrimack. Principal village Penacook, New Hampshire. The Pennacook were once a large confederacy who were politically distinct and competitive with their northern Abenaki neighbors.
Smaller tribes:
 Amoskeay
 Cocheco
 Nashua
 Ossipee, lived along the shores of Ossipee Lake in east-central New Hampshire. Often classed as Eastern Abenaki.
 Pemigewasset
 Piscataqua
 Souhegan
 Winnipesaukee (also Winnibisauga, Wioninebeseck, Winninebesakik – "region of the land around lakes"), lived along the shores of Lake Winnipesaukee, New Hampshire.

Wabanaki Nation
 Odanak (also known as Pierreville, MRC Nicolet-Yamaska), lived southwest of Trois-Rivières, Centre-du-Québec, and included settlements along the St. Francois River and Magog River.
 Wôlinak (also Becancour, MRC Becancour), lived around Trois-Rivières, Centre-du-Québec, and included settlements along the Bécancour River.

Eastern Abenaki

 Androscoggin (also Alessikantekw, Arosaguntacock, Amariscoggin), lived in the Androscoggin Valley and along the St. Francis River, therefore often called St. Francis River Abenaki.
 Kennebec (also Kinipekw, Kennebeck, Caniba, later known as Norridgewock), lived in the Kennebec River Valley in northern Maine. Principal village: Norridgewock (Naridgewalk, Neridgewok, Noronjawoke); other villages: Amaseconti (Amesokanti, Anmissoukanti), Kennebec, and Sagadahoc.
 Penobscot (also Panawahpskek, Pamnaouamske, Pentagouet), lived in the Penobscot Valley. Principal villages: Penobscot (Pentagouet), now Indian Island, Old Town, Maine; other villages: Agguncia, Asnela, Catawamtek, Kenduskeag, Mattawamkeag, Meecombe, Negas, Olamon, Passadumkeag, Precaute, Segocket, and Wabigganus. Now a separate federally recognized tribe.
 Pequawket (also Pigwacket, Pequaki), lived along the Saco River and in the White Mountains. Principal village Pigwacket was located on the upper Saco River near present-day Fryeburg, Maine. Occupied an intermediate location, therefore sometimes classed as Western Abenaki.
Smaller tribes:
 Apikwahki
 Amaseconti, lived between the upper Kennebec and Androscoggin rivers in western Maine.
 Kwupahag (also Kwapahag)
 Ossipee, lived along the shores of Ossipee Lake in east-central New Hampshire. Sometimes classed as Western Abenaki.
 Rocameca, lived along the upper Androscoggin River, near Canton, Maine.
 Wawinak (also Ouanwinak, Sheepscot, Wawenock, Wawnock, Wewenoc), lived in the coastal areas of southern Maine.
Maliseet and Passamaquoddy:
  Maliseet (also Wolastoqiyik, Walastekwyk, Malecite), lived in the inland of upper Maine and middle New Brunswick along the St. John River. Principal villages: Meductic, Aukpaque. Now a separate federally recognized tribe.
 Passamaquoddy (also Peskotomuhktati, Pestomuhkati), lived on the Passamaquoddy Bay coast and inland, between the St. John, St. Croix and Penobscot rivers, in present-day Maine and New Brunswick. Principal village: Machias. Now a separate federally recognized tribe.

Location

The homeland of the Abenaki, which they call Ndakinna (Our Land), extended across most of what is now northern New England, southern Quebec, and the southern Canadian Maritimes. The Eastern Abenaki population was concentrated in portions of New Brunswick and Maine east of New Hampshire's White Mountains. The other major tribe, the Western Abenaki, lived in the Connecticut River valley in Vermont, New Hampshire and Massachusetts. The Missiquoi lived along the eastern shore of Lake Champlain. The Pennacook lived along the Merrimack River in southern New Hampshire. The maritime Abenaki lived around the St. Croix and Wolastoq (Saint John River) valleys near the boundary line between Maine and New Brunswick.

The English settlement of New England and frequent wars forced many Abenaki to retreat to Quebec. The Abenaki settled in the Sillery region of Quebec between 1676 and 1680, and subsequently, for about twenty years, lived on the banks of the Chaudière River near the falls, before settling in Odanak and Wôlinak in the early eighteenth century.

In those days, the Abenaki practiced a subsistence economy based on hunting, fishing, trapping, berry picking and on growing corn, beans, squash, potatoes and tobacco. They also produced baskets, made of ash and sweet grass, for picking wild berries, and boiled maple sap to make syrup. Basket weaving remains a traditional activity for members of both communities.

During the Anglo-French wars, the Abenaki were allies of France, having been displaced from Ndakinna by immigrating English people. An anecdote from the period tells the story of a Maliseet war chief named Nescambuit or Assacumbuit, who killed more than 140 enemies of King Louis XIV of France and received the rank of knight. Not all Abenaki natives fought on the side of the French, however; many remained on their native lands in the northern colonies. Much of the trapping was done by the people and traded to the English colonists for durable goods. These contributions by Native American Abenaki peoples went largely unreported.
Two tribal communities formed in Canada, one once known as Saint-Francois-du-lac near Pierreville, Quebec (now called Odanak, Abenaki for "coming home"), and the other near Bécancour (now known as Wôlinak) on the south shore of the Saint Lawrence River, directly across the river from Trois-Rivières. These two Abenaki reserves continue to grow and develop. Since the year 2000, the total Abenaki population (on and off reserve) has doubled to 2,101 members in 2011. Approximately 400 Abenaki reside on these two reserves, which cover a total area of less than . The unrecognized majority are off-reserve members, living in various cities and towns across Canada and the United States.

There are about 3,200 Abenaki living in Vermont and New Hampshire, without reservations, chiefly around Lake Champlain. The remaining Abenaki people live in multi-racial towns and cities across Canada and the US, mainly in Ontario, Quebec, New Brunswick, and northern New England.

Four Abenaki tribes are located in Vermont. On April 22, 2011, Vermont officially recognized two Abenaki tribes: the Nulhegan Band of the Coosuk-Abenaki and the Elnu Abenaki Tribe. On May 7, 2012, the Abenaki Nation at Missisquoi and the Koasek Traditional Band of the Koas Abenaki Nation received recognition by the State of Vermont. The Nulhegan are located in the Northeast Kingdom of Vermont, with tribal headquarters in Brownington, and the Elnu Abenaki are located in southeastern Vermont with tribal headquarters in Jamaica, Vermont. The Elnu Abenaki tribe focuses mainly on  carrying on the traditions of their ancestors  through their children and teaching about their culture. The chief and political leader of the Nulhegan Band is Don Stevens. The Sokoki (the Abenaki Nation at Missisquoi) are located along the Missisquoi River in northwestern Vermont, with tribal headquarters in Swanton. Their traditional land is along the river, extending to its outlet at Lake Champlain.

In December 2012, Vermont's Nulhegan Abenaki Tribe created a tribal forest in the town of Barton. This forest was established with assistance from the Vermont Sierra Club and the Vermont Land Trust. It contains a hunting camp and maple sugaring facilities that are administered cooperatively by the Nulhegan. The forest contains .

The St Francis Missisquoi Tribe owns forest land in the town of Brunswick, centered around the Brunswick Springs. These springs are believed to be a sacred traditional religious site of the Abenaki. Together these Vermont forests are the only Abenaki-held lands outside of the existing reservations in Quebec and Maine.

Language

The Abenaki language is closely related to the Panawahpskek (Penobscot) language. Other neighboring Wabanaki tribes, the Pestomuhkati (Passamaquoddy), Wolastoqiyik (Maliseet), and Miꞌkmaq, and other Eastern Algonquian languages share many linguistic similarities. It has come close to extinction as a spoken language. Tribal members are working to revive the Abenaki language at Odanak (means "in the village"), a First Nations Abenaki reserve near Pierreville, Quebec, and throughout New Hampshire, Vermont and New York state.

The language is polysynthetic, meaning that a phrase or an entire sentence is expressed by a single word. For example, the word for "white man" awanoch is a combination of the words awani meaning "who" and uji meaning "from". Thus, the word for "white man" literally translates to "Who is this man and where does he come from?"

History
In Reflections in Bullough's Pond, historian Diana Muir argues that the Abenakis' neighbors, pre-contact Iroquois, were an imperialist, expansionist culture whose cultivation of the corn/beans/squash agricultural complex enabled them to support a large population. They made war primarily against neighboring Algonquian peoples, including the Abenaki. Muir uses archaeological data to argue that the Iroquois expansion onto Algonquian lands was checked by the Algonquian adoption of agriculture. This enabled them to support their own populations large enough to have sufficient warriors to defend against the threat of Iroquois conquest.

In 1614, Thomas Hunt captured 24 young Abenaki people and took them to England. During the European colonization of North America, the land occupied by the Abenaki was in the area between the new colonies of England in Massachusetts and the French in Quebec. Since no party agreed to territorial boundaries, there was regular conflict among them. The Abenaki were traditionally allied with the French; during the reign of Louis XIV, Chief Assacumbuit was designated a member of the French nobility for his service.

Facing annihilation from English attacks and epidemics of new infectious diseases, the Abenaki started to emigrate to Quebec around 1669. The governor of New France allocated two seigneuries (large self-administered areas similar to feudal fiefs). The first was on the Saint Francis River and is now known as the Odanak Indian Reservation; the second was founded near Bécancour and is called the Wolinak Indian Reservation.

Abenaki wars

When the Wampanoag people under King Philip (Metacomet) fought the English colonists in New England in 1675 in King Philip's War, the Abenaki joined the Wampanoag. For three years they fought along the Maine frontier in the First Abenaki War. The Abenaki pushed back the line of white settlement through devastating raids on scattered farmhouses and small villages. The war was settled by a peace treaty in 1678, with the Wampanoag more than decimated and many Native survivors having been sold into slavery in Bermuda.

During Queen Anne's War in 1702, the Abenaki were allied with the French; they raided numerous small English villages in Maine, from Wells to Casco, killing about 300 settlers over ten years. They also occasionally raided into Massachusetts, for instance in Groton and Deerfield in 1704. The raids stopped when the war ended. Some captives were adopted into the Mohawk and Abenaki tribes; older captives were generally ransomed, and the colonies carried on a brisk trade.

The Third Abenaki War (1722–25), called Father Rale's War, erupted when the French Jesuit missionary Sébastien Rale (or Rasles, ~1657?-1724) encouraged the Abenaki to halt the spread of Yankee settlements. When the Massachusetts militia tried to seize Rale, the Abenaki raided the settlements at Brunswick, Arrowsick, and Merry-Meeting Bay. The Massachusetts government then declared war and bloody battles were fought at Norridgewock (1724), where Rale was killed, and at a daylong battle at the Indian village near present-day Fryeburg, Maine, on the upper Saco River (1725). Peace conferences at Boston and Casco Bay brought an end to the war. After Rale died the Abenaki moved to a settlement on the St. Francis River.

The Abenaki from St. Francois continued to raid British settlements in their former homelands along the New England frontier during Father Le Loutre's War (see Northeast Coast Campaign (1750)) and the French and Indian War.

Canada
The development of tourism projects has allowed the Canadian Abenaki to develop a modern economy, while preserving their culture and traditions. For example, since 1960, the Odanak Historical Society has managed the first and one of the largest aboriginal museums in Quebec, a few miles from the Quebec-Montreal axis. Over 5,000 people visit the Abenaki Museum annually. Several Abenaki companies include: in Wôlinak, General Fiberglass Engineering employs a dozen natives, with annual sales exceeding C$3 million. Odanak is now active in transportation and distribution. Notable Abenaki from this area include the documentary filmmaker Alanis Obomsawin (National Film Board of Canada).

United States

Federally Recognized Tribes 
The Penobscot Indian Nation, Passamaquoddy people, and Houlton Band of Maliseet Indians have been federally recognized as tribes in the United States. The Abenaki are a recognized First Nation within Canada.

State Recognized Tribes
The Nulhegan Band of the Coosuk Abenaki Nation, the Ko'Asek Abenaki Nation of the Koas, the Elnu Band of Abenaki, and the Abenaki Nation of the Missiquoi are all state-recognized tribes in the United States, all in the state of Vermont. The Abenaki are recognized as having minority status in both Vermont and New Hampshire.

 Recognition allows applicants to seek scholarship funds reserved for American Indians and to receive federal "native made" designation for the bands' arts and crafts.

Vermont
In 2006, the state of Vermont officially recognized the Abenaki as a people, but not a tribe. The state noted that many Abenaki had been assimilated, and only small remnants remained on reservations during and after the French and Indian War, later eugenics projects further decimated the Abenaki people of America through forced sterilization and questionable 'miscarriages' at birth. As noted above, facing annihilation, many Abenaki had begun emigrating to Canada, then under French control, around 1669. the Odanak band of the Abenaki First Nation, denounced any groups claiming to be Abenaki in the United States. This is largely due to the fact that Vermont Abenaki heavily distanced themselves from their Canadian brethren, causing them to fall away from their tribes. Because of this, it was believed for a long time that there were no more Abenaki in Vermont. However, scholarly sources and oral histories remind that due to the period of eugenics surveys in northern New England, many indigenous peoples changed their names and stated themselves to be white or non-native. This practice is known as paper genocide. There are also scholars who argue that Abenaki groups in the United States have existed continuously since colonization. These groups have organized, re-organized, separated, and sometimes relocated as they endured settler colonial encroachments on their land, war, eugenics, poverty and indenture, and discrimination.

New Hampshire and minority recognition
In New Hampshire the Abenaki, along with other Native American groups, have proposed legislation for recognition as a minority group. This bill was debated in 2010 in the state legislature. The bill would create a state commission on Native American relations, which would act as an advisory group to the governor and the state government in general. The Abenaki want to gain formal state recognition as a people.

Some people have opposed the bill, as they fear it may lead to Abenaki land claims for property now owned and occupied by European Americans. Others worry that the Abenaki may use recognition as a step toward opening a casino. But, the bill specifically says that "this act shall not be interpreted to provide any Native American or Abenaki person with any other special rights or privileges that the state does not confer on or grant to other state residents." New Hampshire has considered expanding gambling separate from the Native Americans.

The council would be under the Department of Cultural Resources, so it would be in the same department as the State Council on the Arts. The bill would allow for the creation and sale of goods to be labeled as Native-made, to create a source of income for the Natives in New Hampshire.

The numerous groups of Natives in the state have created a New Hampshire Inter-tribal Council, which holds statewide meetings and powwows. Dedicated to preserving the culture of the Natives in New Hampshire, the group is one of the chief supporters of the HB 1610; the Abenaki, the main tribe in the state, are the only people named specifically in the bill.

In 2021, a bill was introduced to the New Hampshire legislature to allow New Hampshire communities to rename locations in the Abenaki language. If the bill is passed, the Commission on Native American affairs would be required to help towns choose suitable names.

Culture

There are a dozen variations of the name "Abenaki", such as Abenaquiois, Abakivis, Quabenakionek, Wabenakies and others.

The Abenaki were described in the Jesuit Relations as not cannibals, and as docile, ingenious, temperate in the use of liquor, and not profane.

All Abenaki tribes lived a lifestyle similar to the Algonquian-speaking peoples of southern New England. They cultivated crops for food, and located their villages on or near fertile river floodplains. Other less major, but still important, parts of their diet included game and fish from hunting and fishing, and wild plants.

They lived in scattered bands of extended families for most of the year. Each man had different hunting territories inherited through his father. Unlike the Iroquois, the Abenaki were patrilineal. Bands came together during the spring and summer at temporary villages near rivers, or somewhere along the seacoast for planting and fishing. These villages occasionally had to be fortified, depending on the alliances and enemies of other tribes or of Europeans near the village. Abenaki villages were quite small when compared to those of the Iroquois; the average number of people was about 100.

Most Abenaki crafted dome-shaped, bark-covered wigwams for housing, though a few preferred oval-shaped long houses. During the winter, the Abenaki lived in small groups further inland. The homes there were bark-covered wigwams shaped in a way similar to the teepees of the Great Plains Indians. During the winter, the Abenaki lined the inside of their conical wigwams with bear and deer skins for warmth. The Abenaki also built long houses similar to those of the Iroquois.

The Abenaki hold on to their traditions and ways of life in several ways. The Sokoki do so in the current constitution for their government. It has a chief, a council of elders, and methods and means for election to the council and chieftainship, as well as requirements for citizenship in the tribe. They also list many of the different traditions they uphold, such as the different dances they perform and what those dances mean. During several of these dances there is no photography allowed, out of respect for the culture. For several, there are instructions such as "All stand while it is sung" or "All Stand to Show Respect."

Hair style and other marriage traditions

Traditionally, Abenaki men kept their hair long and loose. When a man found a girlfriend, he would tie his hair. When he married, he would attach the hair of the scalp with a piece of leather and shave all but the ponytail. The modernized spiritual version has the man with a girlfriend tying his hair and braiding it. When he marries, he keeps all his hair in a braid, shaving only the side and back of the head. The spiritual meaning surrounding this cut is most importantly to indicate betrothal or fidelity as a married Abenaki man. In much the same way as the Christian marriage tradition, there is an (optional) exchange and blessing of wedding rings. These rings are the outward and visible sign of the unity of this couple.

Changes in the hair style were symbolic of a complex courtship process. The man would give the woman a box made of a fine wood, which was decorated with the virtues of the woman; the woman would give a similar box to the man. Everyone in the tribe must agree to the marriage. They erect a pole planted in the earth, and if anyone disagrees, he strikes the pole. The disagreement must be resolved or the marriage does not happen.

Gender, food, division of labor, and other cultural traits
The Abenaki were a farming society that supplemented agriculture with hunting and gathering. Generally the men were the hunters. The women tended the fields and grew the crops. In their fields, they planted the crops in groups of "sisters". The three sisters were grown together: the stalk of corn supported the beans, and squash or pumpkins provided ground cover and reduced weeds. The men would hunt bears, deer, fish, and birds.

The Abenaki were a patrilineal society, which was common among New England tribes. In this they differed from the six Iroquois tribes to the west in New York, and from many other North American Native tribes who had matrilineal societies. In those systems, women controlled property and hereditary leadership was passed through the women's line. Children born to a married couple belonged to the mother's clan, and her eldest brother was an important mentor, especially for boys. The biological father had a lesser role.

Group decision-making was done by a consensus method. The idea is that every group (family, band, tribe, etc.) must have equal say, so each group would elect a spokesperson. Each smaller group would send the decision of the group to an impartial facilitator. If there was a disagreement, the facilitator would tell the groups to discuss again. In addition to the debates, there was a goal of total understanding for all members. If there was not total understanding, the debate would stop until there was understanding.

When the tribal members debate issues, they consider the Three Truths:
Peace: Is this preserved?
Righteousness: Is it moral?
Power: Does it preserve the integrity of the group?

These truths guide all group deliberations, and the goal is to reach a consensus. If there is no consensus for change, they agree to keep the status quo.

Storytelling
Storytelling is a major part of Abenaki culture. It is used not only as entertainment but also as a teaching method. The Abenaki view stories as having lives of their own and being aware of how they are used. Stories were used as a means of teaching children behavior. Children were not to be mistreated, and so instead of punishing the child, they would be told a story.

One of the stories is of Azban the Raccoon. This is a story about a proud raccoon that challenges a waterfall to a shouting contest. When the waterfall does not respond, Azban dives into the waterfall to try to outshout it; he is swept away because of his pride. This story would be used to show a child the pitfalls of pride.

Mythology

Ethnobotany
The Abenaki smash the flowers and leaves of Ranunculus acris and sniff them for headaches. They consume the fruit of Vaccinium myrtilloides as part of their traditional diet. They also use the fruit and the grains of Viburnum nudum var. cassinoides for food.

Many other plants are used for various healing and treatment modalities, including for the skin, as a disinfectant, as a cure-all, as a respiratory aid, for colds, coughs, fevers, grippe, gas, blood strengthening, headaches and other pains, rheumatism, demulcent, nasal inflammation, anthelmintic, for the eyes, abortifacent, for the bones, antihemorrhagic, as a sedative, anaphrodisiac, swellings, urinary aid, gastrointestinal aid, as a hemostat, pediatric aid (such as for teething), and other unspecified or general uses.

They use Hierochloe odorata, Apocynum, Betula papyrifera, Fraxinus americana, Fraxinus nigra, Laportea canadensis, a variety of Salix species, and Tilia americana var. americana for making baskets, canoes, snowshoes, and whistles. They use Hierochloe odorata and willow to make containers, Betula papyrifera to create containers, moose calls and other utilitarian pieces, and the bark of Cornus sericea ssp. sericea for smoking.

They also use Acer rubrum, Acornus calamus, an unknown Amelanchier species, Caltha palustris, Cardamine diphylla, Cornus canadensis, an unknown Crataegus species, Fragaria virginiana, Gaultheria procumbens, Osmunda cinnamomea, Phaseolus vulgaris, Photinia melanocarpa, Prunus virginiana, Rubus idaeus and another unknown Rubus species, Solanum tuberosum, Spiraea alba var. latifolia, Vaccinium angustifolium, and Zea mays as a tea, soup, jelly, sweetener, condiment, snack, or meal.
The Abenaki use the gum of Abies balsamea for slight itches and as an antiseptic ointment. They stuff the leaves, needles and wood into pillows as a panacea.

Population and epidemics
Before the Abenaki, except the Pennacook and Miꞌkmaq, had contact with the European world, their population may have numbered as many as 40,000. Around 20,000 would have been Eastern Abenaki, another 10,000 would have been Western Abenaki, and the last 10,000 would have been Maritime Abenaki. Early contacts with European fishermen resulted in two major epidemics that affected Abenaki during the 16th century. The first epidemic was an unknown sickness occurring sometime between 1564 and 1570, and the second one was typhus in 1586. Multiple epidemics arrived a decade prior to the English settlement of Massachusetts in 1620, when three separate sicknesses swept across New England and the Canadian Maritimes. Maine was hit very hard during the year of 1617, with a fatality rate of 75%, and the population of the Eastern Abenaki fell to about 5,000. The more isolated Western Abenaki suffered fewer fatalities, losing about half of their original population of 10,000.

The new diseases continued to strike in epidemics, starting with smallpox in 1631, 1633, and 1639. Seven years later, an unknown epidemic struck, with influenza passing through the following year. Smallpox affected the Abenaki again in 1649, and diphtheria came through 10 years later. Smallpox struck in 1670, and influenza in 1675. Smallpox affected the Native Americans in 1677, 1679, 1687, along with measles, 1691, 1729, 1733, 1755, and finally in 1758.

The Abenaki population continued to decline, but in 1676, they took in thousands of refugees from many southern New England tribes displaced by settlement and King Philip's War. Because of this, descendants of nearly every southern New England Algonquian tribe can be found among the Abenaki people. A century later, fewer than 1,000 Abenaki remained after the American Revolution.

In the 1990 U.S. Census, 1,549 people identified themselves as Abenaki. So did 2,544 people in the 2000 U.S census, with 6,012 people claiming Abenaki heritage. In 1991 Canadian Abenaki numbered 945; by 2006 they numbered 2,164.

Fiction
Lydia Maria Child wrote of the Abenaki in her short story, "The Church in the Wilderness" (1828). Several Abenaki characters and much about their 18th-century culture are featured in the Kenneth Roberts novel Arundel (1930). The film Northwest Passage (1940) is based on a novel of the same name by Roberts.

The Abenaki are featured in Charles McCarry's historical novel Bride of the Wilderness (1988), and James Archibald Houston's novel Ghost Fox (1977), both of which are set in the eighteenth century; and in Jodi Picoult's Second Glance (2003) and Lone Wolf (2012) novels, set in the contemporary world. Books for younger readers both have historical settings: Joseph Bruchac's The Arrow Over the Door (1998) (grades 4–6) is set in 1777; and Beth Kanell's young adult novel, The Darkness Under the Water (2008), concerns a young Abenaki-French Canadian girl during the time of the Vermont Eugenics Project, 1931–1936.

The first sentence in Norman Mailer's novel Harlot's Ghost makes reference to the Abenaki: "On a late-winter evening in 1983, while driving through fog along the Maine coast, recollections of old campfires began to drift into the March mist, and I thought of the Abnaki Indians of the Algonquin tribe who dwelt near Bangor a thousand years ago."

Non-fiction
Letters and other non-fiction writing can be found in the anthology Dawnland Voices. Selections include letters from leader of the early praying town, Wamesit in Massachusetts Samuel Numphow, Sagamore Kancamagus, and writings on the Abenaki language by former chief of the reserve at Odanak in Quebec, Joseph Laurent as well as many others.

Accounts of life with the Abenaki can be found in the captivity narratives written by women taken captive by the Abenaki from the early New England settlements: Mary Rowlandson (1682), Hannah Duston (1702); Elizabeth Hanson (1728); Susannah Willard Johnson (1754); and Jemima Howe (1792).

Maps
Maps showing the approximate locations of areas occupied by members of the Wabanaki Confederacy (from north to south):

Notable people

Jesse Bruchac, author and linguist
Joseph Bruchac, author
Indian Joe, a scout around the time of the American Revolutionary War
Billy Kidd, former alpine ski racer
Joseph Laurent, chief and author
Henry Lorne Masta, chief and author
Donna L. Moody, repatriation activist
Alanis Obomsawin, filmmaker and documentarian
Annick Obonsawin, voice actress and singer
Donald E. Pelotte, Roman Catholic Bishop of Gallup (New Mexico and Arizona)
Christine Sioui-Wawanoloath, writer and artist living in Quebec
Elijah Tahamont, silent film actor Dark Cloud
Alexis Wawanoloath, member of National Assembly of Quebec

Footnotes

Bibliography
 Aubery, Joseph Fr. and Stephen Laurent, 1995. Father Aubery's French Abenaki Dictionary: English translation. S. Laurent (Translator). Chisholm Bros. Publishing
 Baker, C. Alice, 1897. True Stories of New England Captives Carried to Canada during the Old French and Indian Wars. Press of E.A. Hall & Company, Greenfield, Massachusetts
 Charland, Thomas-M. (O.P.), 1964. Les Abenakis D'Odanak: Histoire des Abénakis D'Odanak (1675–1937). Les Éditions du Lévrier, Montreal, QC
 Coleman, Emma Lewis. New England Captives Carried to Canada: Between 1677 and 1760 During the French and Indian Wars, Heritage Books, 1989 (reprint 1925).
 Day, Gordon, 1981. The Identity of the Saint Francis Indians, National Museums of Canada, Ottawa, National Museum Of Man Mercury Series , Canadian Ethnology Service Paper No. 71 .
  Reprinted (paperback) Sept. 2006: Vancouver: Global Language Press], ; Dec. 2009 (hardcover): Kessinger Publishings Legacy Reprint Series; and April 2010 (paperback): Nabu Press.
 Masta, Henry Lorne, 1932. Abenaki Legends, Grammar and Place Names. Victoriaville, PQ: La Voix Des Bois-Franes. Reprinted 2008: Toronto: Global Language Press, 
 Maurault, Joseph-Anselme (Abbot), 1866. Histoire des Abénakis, depuis 1605 jusqu'à nos jours. Published at L'Atelier typographique de la "Gazette de Sorel", QC
 Moondancer and Strong Woman, 2007. A Cultural History of the Native Peoples of Southern New England: Voices from Past and Present. Boulder, CO: Bauu Press,

Further reading
Other grammar books and dictionaries include:
 Dr. Gordon M. Day's two-volume Western Abenaki Dictionary (August 1994), Paperback: 616 pages, Publisher: Canadian Museum Of Civilization
 Chief Henry Lorne Masta's Abenaki Legends, Grammar, and Place Names (1932), Odanak, Quebec, reprinted in 2008 by Global Language Press
 Joseph Aubery's Father Aubery's French-Abenaki Dictionary (1700), translated into English-Abenaki by Stephen Laurent, and published in hardcover (525 pp.) by Chisholm Bros. Publishing.

External links

 Missisquoi Abenaki Tribal Council

 Koasek Traditional Band of the Koas Abenaki Nation
 Nulhegan Abenaki Tribe
 Elnu Tribe of the Abenaki
 Abenakis of Odanak Council
 "Welcome to the Abenaki Language"
 Native Languages of the Americas: Abnaki-Penobscot (Abenaki Language) 
 Abenaki language - recordings
 Western Abenaki Dictionary and Radio Online
 Gordan M. Day, "The Identity of the St. Francis Indians"

 
Algonquian ethnonyms
Algonquian peoples
First Nations in Atlantic Canada
Indigenous peoples of the Northeastern Woodlands
Native American history of Maine
Native American tribes in Maine
Native American tribes in Vermont
Native American tribes in New Hampshire
First Nations in Quebec
State recognized Native American tribes
Wabanaki Confederacy
What We Talk About When We Talk About Anne Frank is a 2012 short story collection by the American writer Nathan Englander. The book was first published on February 7, 2012 through Knopf and collects eight of Englander's short stories, including the title story "What We Talk About When We Talk About Anne Frank."

The title of the collection takes its influence from Raymond Carver's 1981 short story collection What We Talk About When We Talk About Love. The book was a finalist for the Pulitzer Prize for Fiction, losing to Adam Johnson's The Orphan Master's Son. Englander's collection was awarded the 2012 Frank O'Connor International Short Story Award.

Stories
"What We Talk About When We Talk About Anne Frank" was originally published in the December 12, 2011 edition of The New Yorker and was included in The Best American Short Stories of 2012. Like Carver's story, "What We Talk About When We Talk About Love," Englander's story centers around two middle-aged married couples sitting around a table and sharing a bottle of liquor (in Carver's story, it is gin and in Englander's, vodka and pot). The story is told by a first-person present narrator who is married to Debbie and they live together in South Florida. Debbie's childhood friend from Yeshiva school, Lauren, who is now known as Shoshana, is visiting from Jerusalem with her husband, Mark, who has adopted the name, Yerucham. The narrator describes Shoshana and Yerucham as having gone "off to the Holy Land and went from Orthodox to ultra-Orthodox." The climax of the story occurs when Debbie and Shoshana revive a childhood game, the Anne Frank game, in which they speculate who among their non-Jewish friends would save them in the event of a second Holocaust.
"Sister Hills" "traces the growth of a small Israeli settlement from a couple of shacks into a thriving Jerusalem suburb, depicts the emotionally fraught relationship between two neighbors: one, named Rena, loses her husband and her three sons to the war and unhappy accident; the other, named Yehudit, has nine children and lives a vibrant, satisfying life. When Yehudit’s daughter Aheret was a baby, on the verge of death from a high fever, Yehudit was so desperate she indulged an old superstition: to outsmart the Angel of Death, she 'sold' Aheret to Rena for a pittance. Aheret survived, grew up to be a young woman, and now Rena, alone and bitter, decides to reclaim her, insisting that the girl forfeit her freedom and come to live with her as a caregiver."
"How We Avenged the Blums" first appeared in The Atlantic (Summer/Fall 2005) and was included in the Best American Short Stories 2006. 
"Peep Show" was originally published in the July 26, 1999 edition of The New Yorker. Its protagonist, Allen Fein (formerly known as Ari Feinberg) is on his way to the Port Authority to go home to his pregnant, "beautiful blond Gentile wife," when he encounters three rabbis from his old school at a peep show. Upon seeing the rabbis, Fein feels enormous guilt for leaving his religion. He also feels guilt for having been, as he believes, unfaithful to his wife, Claire, whom he imagines is on the other side of a partition as a performer in the peep show along with his mother.
"Everything I Know About My Family On My Mother's Side" first appeared in Esquire in July 2008 and was included in Best American Nonrequired Reading 2009. 
"Camp Sundown"
"The Reader" first appeared in Electric Literature in September 2011. 
"Free Fruit for Young Widows" was originally published in the May 17, 2010 edition of The New Yorker and was included in Best American Short Stories 2011.

Reception
Critical reception for What We Talk About When We Talk About Anne Frank has been mostly positive and the book received praise from the Washington Times, Los Angeles Times, and the Jewish Book Council.

In The New York Times,  Michiko Kakutani gave the book a mixed-to-positive review, stating: "At his best, Mr. Englander manages to delineate such extreme behavior with a combination of psychological insight, allegorical gravity and sometimes uproarious comedy" but that "In several instances, however, the delicate narrative balance slips from Mr. Englander’s grasp." Kakutani also notes: "It’s the title story and “Everything I Know About My Family” that point to Mr. Englander’s evolution as a writer, his ability to fuse humor and moral seriousness into a seamless narrative, to incorporate elliptical — yes, Carver-esque — techniques into his arsenal of talents to explore how faith and family (and the stories characters tell about faith and family) ineluctably shape an individual’s identity."

James Lasdun's review for The Guardian was more positive, adding: "If there is an abiding theme, it is the way in which notions of right and wrong, guilt and innocence, victim and oppressor, shift over time as memories fade or new perspectives open up on old struggles." Lasdun also offered praise for Englander: "The new book (which comes garlanded with praise from just about every A-list author in America) turns out to be a remarkable collection, not least because of its courageous determination to push forward in the direction hinted at by that last story." He did, however characterize the title story as a "dud, or semi-dud" and noted: "But I suspect Englander might have pulled it off if he hadn't constrained himself so tightly within the terms of Carver's scrupulous realism."

The book received an honourable mention in the Sophie Brody Award 2013.

External links
What We Talk About When We Talk About Anne Frank
How We Avenged the Blums
Everything I Know About My Family on My Mother's Side
Free Fruit for Young Widows

References

2012 short story collections
Alfred A. Knopf books
Single-writer short story collections Henry Farrell (September 27, 1920 – March 29, 2006) was an American novelist and screenwriter, best known as the author of the renowned gothic horror story What Ever Happened to Baby Jane?, which was made into a film starring Bette Davis and Joan Crawford.

Life and work

He was born Charles Farrell Myers in California, and grew up in Chowchilla, California. Under the name Charles F. Myers, he wrote the "Toffee" short stories. Later taking the pseudonym Henry Farrell, his first novel was The Hostage, published in 1959.
[[File:Fantastic adventures 195006.jpg|thumb|right|Myers's "The Shades of Toffee" was the cover story in the June 1950 issue of Fantastic Adventures]]

With Lukas Heller, he co-wrote the screenplay for Hush...Hush, Sweet Charlotte (1964), starring Davis and Olivia de Havilland. It was based on a story he wrote titled "What Ever Happened to Cousin Charlotte?", and the script earned Heller and Farrell a 1965 Edgar Award from the Mystery Writers of America for Best Motion Picture Screenplay. He wrote the original screenplay for What's the Matter with Helen? (1971), which starred Debbie Reynolds and Shelley Winters.

His wife was actress Molly Dodd, who died in 1981. Dodd appeared in small roles in two movies written by Farrell, the TV production How Awful About Allan, starring Anthony Perkins and Julie Harris and What's the Matter with Helen? French director François Truffaut's 1972 movie Such a Gorgeous Kid Like Me was based on Farrell's 1967 novel of the same name.

Death 
Henry Farrell died in his home in Pacific Palisades, California at age 85. According to his obituary, he completed another novel, titled A Piece of Clarisse, shortly before his death . There is currently no word on publication.

NovelsThe Hostage (1959)What Ever Happened to Baby Jane? (1960)Death on the Sixth Day (1961)How Awful About Allan (1963)Such a Gorgeous Kid Like Me (1967)

Short stories
"What Ever Happened to Cousin Charlotte?"
"The Eyes of Charles Sand"
"Where Beauty Lies"
"The Do-Gooder"

Filmography
 Bus Stop (1961) - 1 episode ("Jaws of Darkness")
 Alfred Hitchcock Presents (1962) - 1 episode ("Where Beauty Lies")
 Hush...Hush, Sweet Charlotte (1964, with Lukas Heller)
 Perry Mason (1965–66) - 2 episodes ("The Case of the Wrathful Wraith", "The Case of the Bogus Buccaneers")
 How Awful About Allan (1970, TV movie)
 The House That Would Not Die (1970, TV movie)
 What's the Matter with Helen? (1971)
 The Eyes of Charles Sand'' (1972, TV movie)

See also
 List of horror fiction authors

External links
 

1920 births
2006 deaths
20th-century American novelists
American horror writers
American male screenwriters
American male novelists
Edgar Award winners
American male short story writers
20th-century American short story writers
People from Madera County, California
20th-century American male writers
Novelists from California
Screenwriters from California
20th-century American screenwriters