7. “Wearethepeoplewhosprangupfromthesnow,
from the icy cliffs that appeared as crystal pal-
aces jutting from the rocks and sand of the
Cape. Melting, leaving boulders off the top of
glaciers crashing on the ground and great ponds
in the places where the glaciers have melted.
Holes which became ponds all across the Wam-
panoag Nation. Carrying with them life. Out
from these melting glacial cliffs grew the tree
people. But it was not until the sea foam came
together with the trees that the first man and
woman in the likeness of you and me were born.”
1.introduction
The Mashpee Wampanoag Tribe belongs to the
great Wampanoag Nation. They are a feder-
ally recognized Native American Tribe and are
more than 1,400 members strong. Their Tribal
lands once extended from southeastern Mas-
sachusetts to Rhode Island, including Martha’s
Vineyard and Nantucket. They lived along the
east-facing shore and oriented their dwell-
ings to face the dawn. The Wampanoags be-
came known as “The People of the First Light.”
Traditionally, families have worked together to
produce fish, meat, crops and other staples. To
this day, Tribal bonds and strong family ties seam-
lessly blend with active sharing to create tightly
knit communities. All Tribal members are equal-
ly taken care of. No Wampanoag is left behind.
The arrival of European colonists in the early
1600s created vicissitude within the Tribe. With
these new settlers came restriction of movement,
loss of territory, and the loss of native hunting
and fishing grounds for the Wampanoag people.
Thus, many of the Tribes’ resources were
depleted. An epidemic known as leptospirosis—which is largely attributed to French traders—also plagued the
people. Throughout these hardships, the Mashpee Wampanoag persisted. Remaining true to their culture while
espousing that of the Europeans’, they learned to “walk with one foot in a moccasin and one foot in a shoe.” The
Wampanoag continue to honor their heritage, preserving the culture of a strong, united people.
The purpose of this Cultural Guide is
to develop an awareness of and an ap-
preciation of the Mashpee Wampanoag
wayoflife.TheWampanoaghaveestab-
lished the importance of the First Light:
Through its open eastern door, it reach-
es through the trees, lights the paths,
rivers and lakes and warms the homes
of the Wampanoag people. We hope to
come to our own understanding of the
FirstLightbyidentifyingandevaluating
traditional materials, native customs,
stories and beliefs and historic images.
Let us share this journey with them.
10. 2.glossaryofterms
Appanaug: Clambake. Literal translation: “Seafood cooking.” Appanaug is a ceremony
that celebrates a change in season or honors an important person.
Askootasqash: Squash.
Attisash: Blueberries.
Calumet: Ceremonial Native American pipe.
First Light: The sun coming up over the horizon.
Kiehtan: The “Great Creator,” or “Principal Maker of All.”
Kietannit: The spirit of Kiehtan.
Mannits: Gods.
Mashpee: Big water or big cove.
Meshawnecus: Venus, considered the ‘morning star,’ as it hangs above the rising sun.
Mashon: A boat that is constructed by burning down a tree and then burning the
trunk to hollow it out. Fire was used as a tool to shape these boats.
Maushop: “Heroic giant:” the original inhabitant of Cape Cod.
Metacom: Supreme Sachem of theWampanoag Nation.
Nipi: Water.
Nutumwasus: Woman. Literal translation: “She who has ultimate say or judgment.”
Pau Wau: Medicine man, the spiritual leader of a tribe. Literal translation: “He is healing
someone.”
Pukquohoag: Clam.
Quahog: Any hard-shelled clam.
Sachem: Tribal leader responsible for the welfare of his people.
Sassamenesh: Algonquin word for cranberry.
Sickissuog: Soft-shelled clam. Literal translation: “Clam that spits.”
11. Three Sisters: Corn, squash and beans.
Tide Net: A net which was placed on the beach at low tide with rock weights tied to
the bottom and cattail floats attached to the top.These nets could reach
one hundred feet in length. At high tide, water flowed over the top of
the net with the fish; at the next low tide all the fish on the shore side of
the net were trapped.
Tuppuhquamash: Beans.
Turtle Island: Earth, specifically North America.
Wampanoag: “The People of the First Light,” “People of the Dawn,” the “South Sea Indians or
Eastern People.”
Wampanannit: The “Spirit of the Light.”
Washkeetomp: Man. Literal translation: “Surface walker.”
Weachamin: Corn.
Weirs: Fishing traps which collected fish in such a way that the fish were able to
enter with ease, but could not leave. Dip nets were used to scoop
up the fish.
Wetu: Wampanoag homes, which were designed in a circular form with various
materials and site selections/orientations depending on the
season.The size of the home was dependent on the size of the family.
15. 3. tribalhistory
A common misconception is that to be Na-
tive American today a person must adhere
to 17th century beliefs and lifestyle. This is
not the case. As will all other American citi-
zens, the Wampanoag take their place in
modern society. However, they do not forget
ancestral views. The past is used to inform
present day conditions and future growth.
Traditional Wampanoag homelands reached from the coast of Quincy, MA to to Newport, RI. To the
north of the Tribe lived the Abenaki people, to the northwest, the Nipmuck and to the west the Nara-
gansett. The land at present day Boston was known as Shawmut, which described the waters of the bay
where a giant fish trap was located. The fish were so thick that the waters were considered as ‘living.’
The area where Taunton, MA is located was once known as Cohannet, a significant Wampanoag vil-
lage. A large river ran through it which was a major resource and transportation route through the Wam-
panoag territory. This river connected with inland ponds and waterways. A person canoe from Buz-
zard’s Bay to Plymouth Harbor in Cape Cod without portage. To this day there are ponds and inlets
all along this river that contains the remains of fishing weirs and other evidence of native habitation.
Maritime life was essential to the Wampanoags. Fish and shell-fish were staples in their diet. Shells were
used as utencils, in crafts and as cover on dirt trails. Whales were considered a gift from Maushop. When
whale carcasses washed up on the beach every part of them was used. Fat made useful oils and bones were
carved to make tools and ornaments. Natives walked the beach at low tide and picked up the fish that were
caught in tide nets. Clam banks and lobsters that could reach four feet in lenght were abundant. Rivers and
ponds were also a resource; they were filled with herring so thick that one could walk across their backs.
16.
17. “ We hold the memories of our ancestor’s pasts, we speak to the trees, and give
thanks to the animals and are still guided by old spirits who roam the woods and
waters of the land. Claiming to be a real Mashpee Wampanoag is more than a
name, it is deeper than an enrollment number of a tribal I.D. card. Claiming to be
traditional is more than a regalia and more than a pow wow. Being Wampanoag
is a way of life that you live and understand daily with the knowledge that Hu-
mility will ground you. Spirituality will protect you and gratitude will guide you.”
-JosephBruchac,NativeAmericanauthor
The eastern woodland forest was at one time the most expansive forest in the world. Trees were
so large that five Englishmen could hardly wrap their arms around an average sized-tree. The for-
est was traversed by paths that went from place to place in a network of niches. Winter villages were
carved into these niches, creating a forest community that could reach up to 1,000 Wampanoags.
Because of the way in which people cared for the land, the forest was full of animals and the paths
were surrounded by edible foods. The food collected was prevalent and always shared. Nothing was
wasted. There was no such thing as stealing because all able-bodied adults participated in collection.
When people were hungry they would eat from the common food stores without regard to ownership.
The areas inhabited by people were abundant in plants that could be eaten or used as medicnes. These plants
grew along the paths and streams. Burns of the underbrush were induced to promote the growth of blue-
berries and refresh the soil. The plants that were not useful were burried and a fire was built on top of them.
Arrival of Europeans in the Wampanoag homelands in the 1600s introduced significant changes to the
Wampanoag way of life. For the past 400 years devastating diseases, annexation of territory, competition
for fishing and hunting grounds and the supression of traditional culture have severly impacted the Tribe.
For the past 400 years, the Wampanoag have overcome these challenges and have maintained the tenents of
their culture. One project, which has been a spectacular success, is the re-establishment of Wampanoag, or
Wopanaak,asaspokenlanguage.LinguistJessieLittleDoeBaird,Co-FounderandDirectoroftheWopanaak
LanguageReclamationProject,hasworkedfor17yearstorevivethelanguage.Shehashelpedwriteadictionary,
teacheslanguageclassesandprepareschildren’sbooks.TheresulthasbeentwoMIT-accreditedWampanoag
linguists, six fluent teachers, a dozen advanced students and instruction for over 150 Tribal members. For
her efforts, she was awarded a MacArthur Foundation Fellowship in 2010. Her award citation in part reads:
“Jessie Little Doe Baird is a linguist who is reviving a long-silent language and restoring to her Native
American community a vital sense of its cultural heritage. Wampanoag (or Wopanaak,) the Algonquian
language of her ancestors, was spoken by tens of thousands of people in southeastern New England
when seventeenth-century Puritan missionaries learned their language, rendered it phonetically in the
Roman alphabet, and used it to translate the King James Bible and other religious texts for the purposes
of conversion and literary promotion. As a result of the subsequent fragmentation of Wampanoag com-
munities in a land dominated by English speakers, Wampanoag ceased to be spoken by the middle of the
nineteenth century and was preserved only in written records. Determined to breathe life back into the
language, Baird founded the Wopanaak Language Reclamation Project, an intertrible effort that aims to
return fluency to the Wampanoag nation.”
25. The Tribe intends to use the casino enterprise as a tool to encourage greater self-sufficiency, sovereig-
nity and self determination. Financial stability and access to capital will improve the lives of the Wam-
panoag. Benefits such as health care, affordable housing, education, justice, employment, and welfare
are all tools that will allow the Tribe to support themselves financially and reinforce tribal sovereignity.
Financial success is not the only objective. Natural resources are especially important to the Tribe. These re-
sources include water-rivers, ponds and the ocean-as well as rocks, minerals and foliage. Fish and animals are
also an important resource for the Wampanoag. They contribute to self-sufficiency within the community.
For the resort project, the Tribe’s compact with the Commonwealth of Massachusetts reflects the im-
portance of environmental impacts through the mandate of a LEED (Leadership in Energy & Environ-
mental Design) Gold standard, or equivalent. Tribal members reinforce the concept that an environmen-
tally friendly facility reflects Wampanoag culture and traditions and extends them into the 21st century.
Most importantly, the Tribe is focused on integrating Mashpee Wampanoag symbols, materi-
als and culture into the resort project. Tribal leaders would like these cultural elements to be
expressed throughout the project in a seamless connection of decorative elements and or-
namentation that embraces the Wampanoag crafts. Thus, the impact of this project is not just local but re-
gional.ItspeakstotheentireWampanoagNation,embracingitsimportanceasaplaceofculturalsignificance.
The promotion and development of a casino is not without controversy. Traditional individuals feel they
must give up their identity in order to obtain a casino resort that is controlled by others. They feel that
their way of life is threatened. They believe culture of the Wampanoag people- for style of dress, fam-
ily dynamics educational practices, livelihood and survival methods and techniques will be forgotten.
More modern and assimilated individuals do not share this belief.They feel that progress is necessary and
the impact will be positive.
Ultimately, the questions to be answered in the design resolution of the First Light Resort are these:What is
an appropriate architectural expression of theWampanoag people? Can this project unite people and bring
them together?What places this resort in theWampanoag home lands? How will traditional materials and
techniques be integrated?
Architecture has the power to answer these questions.
4.goals&objectives
After a lengthy application, theWampanoagTribe
was formally recognized by the federal govern-
ment in 2007. Upon gaining recognition, the Tribe
actively pursued a casino resort project some-
where in the traditional tribal territory with the
hope that it would stimulate the Tribe’s economy.
After several failed attempts to build a casino in
New Bedford, Middleboro and Fall River, Massa-
chusetts,theTribeestablishedarelationshipwith
the city ofTaunton, MA. Working with the city, the
developer and JCJ Architecture, several sites
were evaluated. One was ultimately selected.
The new casino resort will be located in Taunton
in the Liberty Union Industrial Park, located in
the interchange of Alfred M. Bessette Memorial
Highway and the Boston-Fall River expressway.
29. 5.traditionalmaterials&techniques
Central to both family and tribal life was the wetu, the home. The wetu design was based on the circular
homes found in nature which were thought to provide the most beautiful structures. Homes were built of
cedar or birch saplings latched together to make a framework that supported a covering of bark or reed
mats. These dwellings were strong enough to withstand the hurricane-force winds of late summer storms.
The Wampanoag lived in different homes depending on the season. Summer homes were small and light,
usually housing a single family. In summer the Wampanoag lived in dwellings covered in cattail reed mats.
These mats were woven so that each reed acted as a miniature rain gutter. When dry, these mats al-
lowed cooling breezes to flow through the home. When it rained the reeds swelled. They shed the rain and
stopped the colder winds from penetrating. Summer villages could consist of a thousand homes or more.
When the season changed from fall to winter the mat coverings of the summer home were taken down
and moved to the winter home. The winter home was framed in the same way as the summer home. How-
ever, they were much larger in order to house multiple family generations: In winter, the family groups
gathered together for warmth and community. The layout of the winter home was based on the provi-
sion of three fires: one at the front for children, one in the center for adults and one in the back for Elders.
The wetu frame was covered with elm or chestnut bark which provided good insulation. These sheets of
bark were tied to the inner frame, starting at the bottom. They were applied like shingles to repel rain.
The summer and winter homes were furnished in similar fashion. Bull-rush mats covered the floors
to keep the dust down and provide extra insulation. The bull-rushes were dyed and woven into in-
tricate patterns using natural dyes. These dyes included ocher (red, yellow and orange,) ined-
ible pokeberries (purple) and the inner lining of bark such as sumac (yellow) and black walnut (brown.)
30. Quahogs clams are hard-shelled bi-valves that
thrive along the North Atlantic coast. They have
distinct purple markings on their inner shells.
Quahogs played a significant role in Tribal
culture. The Wampanoag valued quahogs as
food and for utility. They used the shells as
tools and utensils. Broken shells, when no lon-
ger useful, were used to surface forest paths.
The Wampanoag were quick to exploit the beau-
ty of the Quahog shell. They worked them into
beads and used them for ceremonial purposes.
31. OtherWampanoag crafts included the making of pottery.They utilized deposits of clay found on seaside
cliffs.The shapes, decorations and colors of these pots gave them symbolic value. Crushed rock and other
pigments were used to decorate their vessels. Other art forms that once thrived and are experiencing a
resurgence include bark finger weaving, basket making, beadwork and jewelry.
44. Customs and traditions form the core of the
Wampanoag culture. Some are grounded in a
strong understanding of natural science which
explains the world as it is observed. Others are
based on a social system of “true democracy,”
where the actions of the Sachem are based on
the wishes and true desires of the people. No
decision is made without consulting the Tribe.
Within the Wampanoag culture, men and women fulfilled different roles. Men performed tasks that in-
volved the taking or altering of life such as cuing down trees or hunting and fishing. Men were also the
builders, the makers of wetus, mashons, weapons and tools. Women performed tasks that involved giv-
ing and sustaining life. They grew lavish gardens and made the meals. They weaved the bags in which
food was stored and made poery for cooking. Because the Wampanoags are a matrilinial society,
the women were the heads of the family. Homes were passed down from mother to daughter. While
men conducted intertribal relations, their words and actions oen reflected the wishes of the women.
6.customs&traditions
45. The seasons were important to the Wampanoag life-cycle. Springtime is when homes were built. This
was because it was the time of year when sap runs through the tree trunks and the bark strips clean
off. It is also the season when tree trunks bend without snapping. This was essential for house framing.
Spring was also the season when families traveled to their summer homes and began planting and fishing.
In summer, bull-rushes and and cattails were collected from the marshlands and woven into the mats that
covered and decorated the wetus. Summer was the most abundant time of year. Because of this work
hours were minimized and, after working, the remainder of the day was spent relaxing under shade arbors.
When fall arrived the harvest was celebrated. The corns, beans and squash that were not immediately con-
sumedweredriedandstoredinbagsthatwereburiedintheground.Fireswerebuiltontopoftheburiedstores
to prevent animal attraction. Summer homes were dismantled and the Tribe moved into their winter sites.
The winter season brought a return to a meat-based diet. Animals were hunted in the ear-
ly winter when the meat was still rich and the animal pelts were full and thick. Through-
out the winter, when food was scarce, the buried stores of crops were dug up and eaten.
Inallseasons,childrenwerefreetodoastheywished.
Therewerenojobsthattheyneededtodo,although
itwasnotuncommontofindchildrenworkingalong
side their parents. This was because they wanted
tobethereandhelp,notbecausetheywereforced.
Traditionally, the home was organzied so that
the children were located close to the front
of the wetu, just inside the eastern door.
Adults lived in the middle of the wetu. Elders
lived in the back where it was the warmest.
Disputes between communities or tribes re-
garding home locations or hunting grounds were
settled on the beach in a game similar to football.
These were large games with goals more than a
mile apart. The goals were made of arched nets
adorned with wampum, beaver pelts and other
items of value. Teams could include up to a thou-
sand participants. These were high stakes games
in which stores of food, housing, hunting grounds
and valuable personal affects were awarded to the team that scored the first goal in the game.
These games could take days before the crucial first goal was scored. Gambling was, and remains
to be, an important element in Wampanoag culture. It was used as a way to redistribute wealth be-
tween tribes, communities and individuals. The high stakes ball game was one such way of gam-
bling. Other games, such as hub-hub, foot races and log tossing were conducted between individuals.
During meetings and gatherings, the Wampanoag custom is to give gifts to the host. Since the host
tends to have an abundance of gifts it is also common for the host to give gifts to the guests as well.
During meetings tobacco was, and still is, a common gift that was shared among all attendees, includ-
ing those bearing messages of friendly relations, better understanding or even messages of war.
55. 7.stories&beliefs
The Wampanoag have a rich tradition of story telling. Stories were told by grandparents who serves
as teachers to the younger generations while their parents are at work. In addition to their im-
portance in preserving the Tribe’s history and their value as entertainment, stories served practi-
cal purposes. For example, children learned about plants: Which plants were edible or useful, where
to gather them and in what time of the year they can be found. Here are some of these stories:
Long ago in a time when there was nothing but sea a giant turtle swam with his large shell skimming
the surface. One day, a sea otter swam up from the bottom of the ocean with his paws full of earth.
He placed the earth on the back of the turtle to provide a place to rest and bask in the sun. The ot-
ter enjoyed this land above the sea so much that he swam back to the bottom for more earth. The ot-
ter continued to swim back and forth, bringing earth and stone up until the entire turtle shell was cov-
ered. Today Turtle Island remains in the shape of the turtle upon whose back the island was constructed.
The Rock people were the first people made by the Creator. He made them strong and everlasting. But
the interaction of the first man and first woman was disengaged. They were hard and cold and did not feel
love for each other in the way the Creator had intended. Thus, the Creator made the second man and sec-
ond woman. They sprouted from the rocky earth in the form of two trees. Unlike the rock people, the Tree
people were flexible and full of life and love. Because of this love, the Tree people were granted life all year
long. That is why they are called “evergreens.” From the second man and woman were born two daugh-
ters who, like their parents, loved and cared for each other. But there was no man for them. When the Cre-
ator saw this, he walked down to the ocean. There he found seafoam that was full of life. It danced across
the beach and was pushed into the shore by the crashing waves. The Creator reached down and scooped
up the foam. From this, he created a boy with as much love as the Tree people. The son of the sea and
the daughter of the trees became lovers. From these two were born the human beings of Turtle Island.
Maushop was a giant who lived on Cape Cod before the Wampanoag people were born. He was content with
his living situation, but when the Wampanoag people sprang from the earth Maushop became annoyed with
these small people and decided to move to Aquinnah where the little people could not bother them. To en-
sure that none of the Wampanoag could ever walk to his new home he drew his big toe on the ground, cre-
ating the Vinyard Sound, separating Aquinnah from the mainland. It is said that when he emtied the sand
from his great mocassins, he made Nantucket, Martha’s Vineyard (Aquinnah) and the Elizabeth Islands.
ThereoncewasagreatWampanoagSachemwholivedalongtheedgeofSantuitPond.Hisdaughterposessed
the most beautiful voice in the land. Every day she would stand by the pond and sing. Her voice skipped across
the water’s surface, through the woods and all the way down to Popponesset Bay. The Great Trout, who lived
in the bay, heard the sound of her singing and dug his way toward her. He burrowed through the earth the way
trout do when they lay their eggs.The trout dug and dug and became weaker as he drew closer to the woman’s
voice.Through great persistence theTrout broke through the earth that blocked him from Santuit pond. As he
swam across the pond he looked through dying eyes to see what he had struggled so hard to reach.The Great
Trout was buried there to rest beside the woman he loved so dearly.To this day, the trout grace remains along
the edge of the pond marked by the burial mound that remains as a constant reminder of love and devotion.
59. 8.designsuggestions
The traditional practices of the Mashpee Wampanoag people offer many opportunities for inspira-
tion as the First Light project is developed. From the imaginative use of available materials to the sus-
tainable exploitation of existing resources, the Wampanoag demonstrate an approach to planning
and design that emphasizes economy of means while displaying a rich language of visual decoration.
Two design features have been of principal important to the Wampanoag. One is the
use of curvulinear forms which compliment nature. The second is a primary entrance ex-
perience that recognizes the importantce of the eastern orientation of the First Light.
The use of native crafts is important for the enhancement of the community: Embracing Wampanoag
crafts and calling upon native artists to design elements which would be appropriate for a resort set-
ting. Interpreting and incorporating these elements into the project connects the ornamentation back
to the Wampanoag culture. All of the skills the Wampanoag people are willing to offer should be utilized.
No Tribal member who has something to offer should be left out of the loop if they desire to be involved.
The use ofTribal design elements can be quite literal or more abstract.Traditional patterns and colors can
be incorporated into exterior facades and interior spaces. Some specific suggestions include:
- Recognizing the traditional orientation of the wetu with an eastern entrance
- Designing column capitals that resemble fishing weights
- Incorporating designs found on baskets and bags.
-Providing floor patterns and wall designs based on the woven bull-rush and cedar mats
- Inlaying wampum made by theWampanoag into wood casework and millwork
- Including murals of traditionalWampanoag scenes such as people tonging on the bay
60. Perhaps a traditional wetu can be incorporated into the project. This feature would showcase the in-
genuity of its design. Wampanoag men could be employed to design and build this structure in the
traditional manner. Similarly, a Three Sisters garden, utilizing corn, pole or bush beans and various
squashes planted in the traditional way could be incorporated into a sustainable landscape design.
Incorporated materials and patterns found in nature:The play of light on waves, the infintely varied patterns
ofthewavesthemselves,thecolorandtextureofrocksurfacesandeventhecrystallinestructureoficewater.
Modern technologies should not be ignored. Lighting designs could be based on Na-
tive colors and patterns. Holograms could be projected in the resort interi-
or, perhaps of pre-colonial Americans walking through the old-growth forests.
ThechargeforJCJArchitecturewillbetodevelopaconceptanddesignwhichrecognizes,supportsandsynthesiz-
esalltheseculturalinfluencesintoacohesivewhole.Ideally,designsolutionswillenhancethenativeprecedentsto
makepatronsfeelathomeandcomfortablewithasenseoftogetherness,afeelingofunityforfamilyandfriends.
“Everything in life is a circle. Everything is alive: The animals, birds, the
plants of the Earth and the sea, the water, the air and the stones- and
everything must be respected. All things are part of the Earth, which
gives us everything we need. When we take from the Earth, we must
give back in return. The Medicine Circle is the source for our strength.”
-Joseph Bruchac, Native American Author
64. Bruchac, Joseph, “The Circle of Life and the Clambake,” Fulcrum Publishing, 1995.
Bruchac, Joseph, “Keepers of Life; Discovering PlantsThrough native American Stories and Earth Activities
for Children,” Fulcrum Publishing, 1997.
Downey, Greg, “Linguist, Jessie Little Doe Baird – 2010 MacArthur Fellow!,” PLOS Blogs/Diverse Perspec-
tives on Science and Medicine, September 30, 2010.
Makepeace, Anne pro/dir, “We Are Still Here – As Nutayynean,” PBS, 2011.
Mills Sr, Earl & Betty Breen, “Cape CodWampanoag Cookbook,” Clear Light Publishers, 2001.
Nason, andVarney, “Mashpee, Massachusetts,” Massachusetts Gazetteer, 1890.
Peters, Russell M., “Clambake – AWampanoagTradition,” Lerner Publications, 1992.
Shurtleff, Nithanel B. ed., “Records of the Colony of New Plymouth in New England,”VolVI, Boston, 1856
Soliz, Chester P., “The Historical Footprints of the MashpeeWampanoag,” Bardolf & Company, 2011.
United States Court of Appeals, “Amelia Peters Bingham v. Commonwealth of Massachusetts,” July 30, 2010.
9.resources&materials
65. 10.aknowledgements
This Cultural Guide has been prepared in the Summer of 2012 by JCJ Architecture to identify and explore the
cultural richness of the MashpeeWampanoag tribe. Data was collected from oral histories, books, archival
materials in the tribal Museum, personal artifacts and interviews with tribal members.
This Guide would not be possible without the efforts of Miles Bernadett-Peters, JCJ Architecture intern
and registered member of the MashpeeWampanoag tribe, whose diligent pursuit of his personal heritage
informs us all.
MashpeeWampanoagTribe
Jessie Little Doe Baird
Helen Lopez
Vernon Lopez “Silent Drum” (Chief)
Earl Mills, Sr. “Flying Eagle” (Chief)
Earl Mills, Jr. “Chiefy”
Nuey Myrna
Paula Peters
Ramona Peters
Robert Peters
Russell Peters
Miles Bernadett-Peters
JCJ Architecture
Miles Bernadett-PetersCultural Development
William Dow Principal
LalaineTanaka Design Principal
Alexandra Lopatynsky Project Manager
Thomas Haskell Project Manager
DanaeTinsley Project Coordinator
Melvin LeBlond Graphic Design Manager
Randi Mailloux Editor, Graphics
