Piper’s Hole Research

This call for research collaboration is written by PipersHoleMan. He has written extensively, here and elsewhere, on Swift Current and Piper’s Hole River Mi’kmaw history and DNA. You can follow that earlier discussion in the comments on Fortune Bay NL. This is his comment from Feb. 10, 2018, which I thought should have greater prominence.

As researchers and/or lay readers should know by now, my primary interest in the history and ethnography of the Piper’s Hole River Mi’kmaq-Montagnais has been and continues to be the reclamation and protection of Indian Cove (aka Brown’s Island) (Nukamkia’ji’jk). The reconstructed family history-genealogy, comparative genetic genealogy and ancient DNA studies are nothing more than an ethnopolitical means to an end to legitimize the reclamation process.

piper's hole river swift current google-maps
Google map of Placentia Bay – red marker shows Swift Current. Click to enlarge.

Research Call for Piper’s Hole River

In light of that long-term research project goal, I am hereby forwarding into the public domain an expression of interest to call on other interested researchers and research consultants to initiate and undertake within the coming 3-5 years a large-scale, interdisciplinary research paper or manuscript that will culminate in the eventual publication of such an ethnohistory-ethnography in a scholarly quarterly research journal such as Ethnohistory or as a book launch. Such a inter-and multidisciplinary collaborative research team effort would take approximately 3-5 years to complete from initial drafting to final editing and submission for publication screening, and would require shared input from a cohort or cadre of interested and knowledgeable researchers from many diverse academic fields, such as:

  • anthropological linguistics (historical-comparative linguistics-onomastics),
  • archaeology-anthropology,
  • archaeo-genetics (bioarchaeology or archaeological genetics),
  • cartography-topography,
  • ethnohistory-ethnography,
  • free lance writing-independent research,
  • medical genetics,
  • molecular genetics and,
  • community-family history (such as Swift Current community members and Barrington direct patrilineal-matrlineal descendants).

I am willing to act as a third party volunteer research consultant-informant or mediator-facilitator. Therefore, I would provide any input or consultation where my research skills and knowledge may be deemed beneficial and productive to the fulfillment of the long-term research goal.

If I were to initiate such a long-term study, I would set it up legally to have all of the profits and proceeds from the sale of such said book to be forwarded to a secured trust fund.

Land Reclamation and Eco-tourism

That would fund and subsidize the reclamation-repatriation of Indian Cove, in lieu of NL Provincial Government, and Miawpuk(w)ek Mi’kmawey Mawio’mi and NCC (Nature Conservancy of Canada) consultation and governance to have the land extending S by SSW from Hayse’s Cove to Rattling Brook and Brown’s Island inclusive to be transferred in title from the existing and expired land grants to NL Mi’kmaq governing authorities for the eventual construction of a NL Mi’kmaq Interpretation Centre-Museum and perhaps traditional healing centre.

Such a research project, when completed, will expedite the goal of manifesting the funding and construction of such a NL Mi’kmaq interpretation centre. It would then be promoted as a licensed, registered ecotourism guiding business and recognized provincial cultural heritage site. That will eventually stimulate the local Black River-Swift Current economies.

If Mr. John Barrington were alive today sitting on his house step smoking his pipe at Indian Cove looking west at Rattling Brook. it would bring a smirk of honor and pride to his face. It’s the right thing to do, and the vision of Mr. Barrington is long overdue and worthy of recognition. My ole buddy Alphonse Barrington, with a tear in his eye, would also say the same thing.

Namaste (author – PipersHoleMan)

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17 thoughts on “Piper’s Hole Research”

  1. PipersHoleMa
    I thank you for what you have undertaken, I want to continue digging because I feel a deep longing to know all I can, if I can help all descendants in my efforts so be it. As an artist, my intentions are to put as much as I can find out on film for those of the future so what we have discovered doesn’t die with us. I feel deprived by not being informed by my parents of my heritage and I have a lot to make up for. Good luck with your plans. Maybe our research paths will cross in the future.

    1. Regarding the call for collaborative research on Nukamkia’ji’jk (aka Brown’s Island, Johnnie Martin’s Land, or Pike Place (Pikkwa’kik)) the reclamation of said land and the construction of a future NL Mc interpretation center thereat, unfortunately I cannot be a part of that evolving ethno-political process. That research consultation would be a good project for NL Mc descendants and researchers like W. Dugan and Devon Griffin. However, if there were a future film-documentary on the Piper’s Hole Red Indian (Shawthru’tmthruat) residing at Red Indian Pond, and the incident that transpired at Huskie Outlook, Indian Scrape, Piper’s Hole River, and the fate of Beo female survivors like the one that ended in Trinity, TB North in 1817-22 and another in Conne River, I would like to share my knowledge on this matter. As a research consultant, I could also share what I know about the burn event at Stock Cove, TB South and how this meshes in with the French invasion of TB South in 1696-1713, and the desertion of so called Frenchmen (or rather naturalized or assimilated Anglo-Irish deserters and war captives incorporated into French society at Grand Plaisance) in Piper’s Hole, PB w/ resettlement to Tickle Harbour, TB South. As one should already know by now, there is a paranormal and/or mystical presence documented for Piper’s Hole, and the written record just gives the reader and/or researcher an official by the book, but albeit fragmented record of what really happened there. This is only the “tip of the iceberg” and a “watered down” or censored version of what really happened there, much of which has been withheld to assuage or placate critics and/or skeptics….the raw uncensored reality or truth has not been told yet…the movie documentary is the only way to accurately and vividly portray the true essence of what transpired-the written record does not serve it justice….one needs to experience the emotive mystic-religious driving force that activates or catalyzes the cyclic karmic (cause and effect) chain of events, to see the flesh put to human bones, the raw emotional drama of the human experience,…which takes in everything from shamanic prophecy, shamanic cursing, intragroup factionalism-fission or schism, deception-betrayal, adultery-wife stealing, desertion,…..with all of the emotional trauma that went with it….this would be a good project for Mamoa-he would make an excellent Pekitualuet or Nonosabasutt (sic.)…maybe someday our paths will indeed cross…God willing and blessing…Namaste.

  2. As a postscript: if and/or when archaeologists are interested in conducting a non-intrusive GPR survey of the old French burial ground at Tickle Harbour, TB where two of my paternal ancestors are reportedly buried going back to the French withdrawal of TB South and Upper PB ca. 1713 I would be more than willing to help them locate this burial plot…note that some of these French burial plots (as high as 5), may also contain the remains of some Abenaki guides-scouts who fought with the French during Father Baudoin’s War (1696-7) and Queen Anne’s War (1702-13), and who may have called themselves French or French Indian…I would also consent to extracting eDNA *(environmental DNA) from soil samples at this ancient burial plot to determine if any aDNA can be amplified or sequenced from the soil using PCR…one should logically expect no preservation of skeletal remains due to the high acidity of soil and parallel case studies throughout NL where WE & FN burial grounds fail to yield any appreciable human remains due to obvious decomposition-here is a link of such a archaeological field case study:

    “In 2011, the author visited a reported unmarked Mi’kmaq cemetery near Kippens that was given a Borden number. The cemetery reportedly contained just over 30 burials and was next to impossible to distinguish. This cemetery was known locally but it is not known who is buried there beyond that the people were Mi’kmaq. There was little to no physical trace of the burials. In several places, we walked over small undulations in the ground. According to a former Mi’kmaq Band chief in the area, the Mi’kmaq did not bury their dead very deep and the burials were actually the rises under our feet and not the typical dips of settled burials. Despite it being hard to distinguish the burials, we were certain we were in the right location because of information provided by several informants including that the cemetery was fenced in during the 1970s and 80s. We were able to find traces of the fence.”


    …. but all bets on helping them locate the Beo burial ground at Red Indian Pond are off the table…in such cases where ancient skeletal or mummified remains cannot be found in attested collective burial grounds or single mortuary plots archaeologists should exercise diligence in extracting soil samples for future eDNA analysis….any questions are queries on NL Mc genealogy can be forwarded to Newfoundland Grand Banks Message Board (under Pikeman)…all of the research on Upper PB and Piper’s Hole-Black River Mc genealogy is already completed and most if not all answers can be found there, or if not there then on FHSNL Newfoundland Ancestor….my energies are now dedicated to drafting business plans and proposals for investor group funding to initiate the ecotourism and sustainable aquaculture businesses referenced above…thanks

    1. The same argument for failing to find any evidence of skeletal and/or mummified remains in the soil can be applied to the Newfoundland Mi’kmaw burial ground located near Salmon Hole, Piper’s Hole River:

      “Somewhere across from Kilmory Resort, it is said, there is an Aboriginal burial ground that dates from the early part of the 1800’s. This was the area they occupied during their winters here.”


      The fact that the burial plots are collective and subterranean precludes Newfoundland Red Indian (Beothuk) as a candidate source for inhumation, but almost conclusively points to NL Mc (ca. 1540-1904)…but aDNA and eDNA testing has now reached a point in its evolution now where we don’t even need full human remains, as there are oftentimes residual traces of human DNA that can be left behind in the soil where leaching of biomolecules occurs, human fecal remains or coprolites are deposited and fossilized (eg., outhouses) and human blood plasma (lipid) residue on tools (eg., a hunter cuts a finger or hand on a lithic tool or weapon) or butchered animal remains…so looking at the case study of either John Barrington Sr. or John Martin Sr., both presumably NL Mc, if an archaeogeneticist (bioarchaeologist) really wanted to find the mtDNA, atDNA and xDNA of either occupant of Indian Cove, just measure out a radius of app. 30 feet from the known household perimeter of each household, use GPR equipment to detect the 6-ft cavity of each household’s outhouse, then extract a core soil sample at depths ranging from 3-6 feet from the surface…then send the samples to the lab for eDNA processing…its simple and logical…so nothing is ever forgotten only left behind….one can then find out either Micmacs true atDNA BGEO percentage, his mtDNA, and xDNA to cancel out any expected test result discrepancies in living NL Mc descendants…this is all I have to say… wish the interdisciplinary team the best of luck on their collaborative research…I hope I’m around long enough to read it and someday see a Mc Interpretation Centre standing on John Barrington & Mary Hawco’s old homestead at Rattling Brook, Indian Cove (Nukamkia’ji’jk), Piper’s Hole River….

  3. Hi Dorothy
    This is for Piper Hole researcher, my family originate in that area and I have spoke with him through Devon. I would be interested in his research and giving any help I can. I have been working to tie all my ancestry links together and at every turn a Mi’kmaq link pops up. I am very interested in retracing my roots and giving back to our ancestors by giving them voice. I have had my DNA done and it is uploaded to GEDMATCH. You can pass my info along to Piper Hole and I wish him great success

    1. Hi Joan (Woodill) Pike, my research interests are now outside of Piper’s Hole NL Mc Ethnohistory proper…I hope you find the answers you are looking for but I am 99.99% confident that my family DNA-whether YDNA STR-SNP, mtDNA, atDNA or xDNA-will ever show a link between your extended Mc Moulton-Martin-Hollett extended kin line and my Anglo-Irish-French Peck-Martin one, both presumably originating from Piper’s Hole, PB….the same argument goes for my patriline and the NL Mc in general (zero or nil relationship), although I know that my patriline is related to the Barrington Mc-Mont (or even Beothuk) patriline going back 6-7 Gens and that relationship can only be verified through ancient DNA and whole genome sequencing….so the fight is over 1.0-1.5% of the whole genome and a handful of rare and unknown SNP mutation markers….this is to be totally expected given what we now know of the unknown Indian woman (of Mont or even Beo ancestry) from Trinity (1817-22), so her WGS profile would not match any NL Mc, and by logical extension neither will it match in her direct distant descendants 6-7 Gens later….my work in that specialized area of research study focus is now complete as I have paid my dues and debts…I don’t owe anything to this cause anymore, namely NL Mc presence in Piper’s Hole, PB-so no more research, no apologies, or no defence for legitimizing my actions or research rationale, for the research evidence speaks for itself…and contrary to what some critics or skeptics have tabled against me as unfounded accusations (“you have an axe to grind against the Micmac”…whaaaa really, wow!)….my motivation or intention was never self-aggrandizing, self-promoting or self-profiteering, nor predicated on vindictive, vengeful or retaliatory self-interests in promoting a hidden agenda against the NL Mc….I initiated this process 20 years ago to answer the research questions on the identity of this group and the role the extended Peck-Martin patriline played in its evolutionary history, and to raise public awareness and interest only to appeal to family and community sentiment so that someone would step forward and defend the protection of Indian Cove…when I started looking into it then there were a lot of unanswered questions, gaps in the research data set and a stagnant public inertia of disinterest, apathy or indifference, characterized by “cold shoulders”, “dumb treatments”, “muzzled silence”, and “empty stares”….so the way that I saw it it then was that it was a dirty job but someone had to do it…did I derive any self-fulfillment or gratification from conducting this research-nope not once, it was done only out of duty, honour and obligation…and if I had my time looking back I would not have had anything to do with it…so only regrets….it was all volunteer, not-for-profit hard work that was done only in the name of altruism, philanthropy, and humanitarianism to defend the land and by that symbolic gesture how that land is defined and valued through ancient human interaction-the land are the people and the people are the land…they are one and inseparable eschatological and epistemic constructs, or from a NA/Siberian shamanic or mystico-spiritual perspective the land defines the people and without a landbase there are no people… so Indian Cove, now a resettled ancient NL Mc village, like any ancient FN living place or community, has an energy or power synchronistically synergized with the ancient DNA in the soil as absorbed by the living trees there and the residual echo of the voices of its long forgotten inhabitants (so “the distinction between past, present and future is a stubbornly persistent illusion” -A. Einstein)…the research paradigm all along was about defending the land for that is the message, and so, as an invocational address to all other readers, please focus on the message and not on the messenger…this fight now is between Conne River, the construction company who holds the contract for open pit excavation, Gov of NL (Dept of Trans & Works) (buyer of the product), community of Swift Current and the Barrington NL Mc extended family…so it has nothing to do with me anymore, it’s none of my business….so if this research were conducted 20 years ago the controversial sand quarry in question would not have been approved by provincial government authorities and we wouldn’t be scrambling now to clean up a big mess after the fact when the damage is done….with regard to the pending inter-and-multi-disciplinary research on the Mc-Mont presence at Nukamkia’ji’jk I am not interested in conducting anymore research on this area of study, for that is the responsibility of other interested researchers and NL Mc descendants… please note that I am only interested in the pending archaeological survey of both the Red Indian Pond campsite and Huskie Outlook (or Shoprock), Dirty (or Indian) Scrape, the identity of the Mont-Beo woman at Trinity, and by extension a future WGS study between the Peck and Barrington patrilines…NL Mc ethnohistory and family history or genealogy are out of my research focus as it doesn’t have anything to do with me or my family, as they are not my people, so it’s none of my business anymore….although I can cite here 7 instances in the history of the Peck/Pick family with ancient connections to Plaisance where we had contact with NL Mc & Abenaki from the “burn event” in Stock Cove (1670) to the Martin family at Indian Cove, Piper’s Hole (1880-1902), but hunting-working-warfare partnerships and female exogamy (Peck females marrying NL Mc) does not imply any gene flow from them to us, so in other words there is not an ounce of Mc blood in my family line and that is the truth… so to make a long story short and to be truthful, I am only interested in the untold Beothuk side of the story in Piper’s Hole and not the Mc one…I have contributed all that I can give on the NL Mc side of the story….it’s out of my hands now and surrendered back to the NL Mc where it belongs…to summarize, I am not interested in publishing anything in the public domain on the NL Mc presence in Piper’s Hole, nor do I want to be directly involved in any future interdisciplinary research study on Piper’s Hole Mi’kmaq… I can only act as a “silent supporter” or unpaid consultant or informant orbiting in the outer sphere of influence….the call of papers referenced here in this website is nothing more than a plea for other researchers to take it on and carry the load so that I can “walk away from it” and “wash my hands”….I really don’t want anything to do with it anymore trust me….my only pending research projects now are only limited to setting up the following: 1.) a family and community-based owned and operated ecotourism guiding business (Pike Place Ecotourism Guiding) for the Tickle Harbour, TB South area, highlighting the ancient pre-contact and post-contact NA and WE occupation history; and 2.) a sustainable eel fish farming or sustainable aquaculture business or venture (Eel Brook Fisheries Ltd.), located at Eel Brook (Ruisseau de l’anguille), Long Point (Pointe longue), Tickle Harbour (or Sandy Bay-Mc Kepamkwitk), in memory of my family’s relationship with eel potting and spearing in the area and also as a commemoration to Poor Old Johnnie Martin, both of which are intended to stimulate the local economies there and to preserve the family-community history and way of eel harvesting for future generations …I really don’t have anything else to say on the area of NL Mc ethnohistory, family history of genealogy anymore….likewise the multi-season movie-documentary referenced above which could take anywhere from 10-20 years from now and a large cadre of investor group cash flow stimulus, can be spearheaded by another researcher-writer, or group thereof-I’m not interested in being directly involved in this long-term, “pipe dream”, interdisciplinary research project and production…. perhaps someday someone can interview me and ask me my life story and they can share that information in the public domain in a book-with my written permission and legal counsel of course…but someone else will have to write that book with my or my family’s permission….perhaps someday I will share what I know about Red Indian Pond, but then again the archaeologists and archaeo-geneticists will figure it out sooner or later….and yes there is a body of a Beo shaman (yep that’s right) buried at this ancient campsite dated to the summer of 1817, and it’s now up to PAO and its team of archaeologists to see if they are smart enough to find him-I’m going to sit back and watch the events unfold from a distance and enjoy the unfolding drama … I hope that Dorothy keeps this message on-line and doesn’t cave in to growing ethnopolitical censorship to have it deleted….thanks…namaste…

  4. For personal reasons that I cannot divulge here, one of which is long-term work commitments outside academia proper, I am unable to continue conducting research in this area of study… while I strongly encourage other researchers to initiate and participate in this pending collaborative research project, I can only act as a unpaid, third party research consultant or informant if and/or when it gets off the ground…however, I strongly encourage other researchers to pick up the torch and carry on where I left off….there’s enough research data out there now in the public domain on the history and ethnography of Piper’s Hole Mi’kmaq without justifying my continued direct input for concerned parties to start and finish the long-term research goal in the coming 7-10 years…furthermore, I am absolutely fine w/ any researcher or research team referencing or quoting anything submitted on the topic in the public domain, as it is public access and non-proprietary, or using me as a credit or acknowledgment……..I’m personally taking a break from this area of study for at least 3-5 years due to the fact that there really is not much more to say that adds anything substantive or informative to the academic discussion or debate….this allows time for other areas of research such as pending ancient DNA findings, archaeological surveys-follow-up digs, and expansion of direct-to-consumer commercial genetic genealogy databases from NL FN/NA participants, and other researchers to contribute to the field in a productive and healthy dialogue or debate……..in other words, there won’t be much more for me here at least to report on the subject until at least 3-5 years….in the meantime, I will check this blog every now and then and if there is/are (a) comment(s) that warrant(s) immediate attention or due explication, I will do everything in my power to answer the question(s) truthfully and openly….I sincerely thank Dorothy for the opportunity to post this blog and any interested readers for their due attention and interest…namaste

    1. Hi PHM, thanks very much and let’s hope more research interest is generated. I’m very glad you’ve continued with this yourself.

      1. Thanks Dorothy…it’s time for me now to take a 3-5 year break from it and give other researchers an opportunity to come on board and participate in the process…I can now walk away with a guilt-free conscience knowing that I gave it my all…a seed has been planted and with nurture that tree will hopefully grow into a strong and healthy tree…I strongly encourage other researchers, community residents, FN leaders and activists to get proactively involved and engaged in a healthy dialogue on the subject matter so that someday with due diligence this long-term vision will manifest as a reality…ps. in the coming 2-3 weeks I will post a message on NL Grand Banks under “Ethnohistory of Piper’s Hole” outlining: 1.) a format for a movie-documentary on the history and ethnography of Upper Placentia Bay-Trinity Bay South FN groups covering the time period ca. 1540-1822… ; and 2.) a vision of what the NL Mc interpretation center will look like say 10+ years from now….just to give an idea of what some of the episodes will look like:

        Episode 1:

        Title: Red Tuques and Chaloupes
        Time Period: 1540-1612
        Themes: 1.) Beothuk trade relations with local Basque; and 2.) Beothuk and Mi’kmaq trade and interact at Nukamkia’ji’jk….

        Episode 2:

        Title: The White Wolf Skin
        Time Period: 1612-1670
        Themes: 1.) John Guy meets the Beothuk at Truce Sound (Frenchman’s Island), Sunnyside, TB South in 1612; and Beothuk learn metallurgy from local Anglo-Irish livyers or settlers in TB South ca. 1612-70….

        Episode 3:

        Title: From the Ashes
        Time Period: 1670-1696
        Themes: 1.) the Burn Event at Stock Cove West ca. 1670 resulting in the expulsion of Beo extended kin groups from TB South and their migration west-northwest into Gambo Bay and Boyd’s Cove, Gander Bay ; 2.) Anglo-Irish, French and Abenaki guides-scouts as an avant garde and reconnaissance and espionage force elicit strategic military information to make preparations for an invasion of TB South-North; 3.) the Turbis (NL Mc) family of Upper PB; and 4.) the Mc village near Plaisance (1680)….

        Episode 4:

        Title: Wigs, Long Swords and Thunder Sticks-The French Foment War
        Time Period: 1696-1713
        Themes: 1.) Father Beaudoin’s War (1696-7) & Queen Anne’s War (1702-13); 2.) Treaty of Utrecht (1713) and the forced withdrawal of French and French allies from Upper PB, South Coast,….and relocation to Acadie, Louisiana,…-this episode outlines the French and Mc-Abenaki role in the colonial wars as military allies..

        Episode 5:

        Title: Run to the Hills-French Deserters in Upper PB
        Time Period: 1713-63
        Themes: 1.) highlights the role that French and Anglo-Irish deserters (ca. 1696-1713) allied to the French during the colonial wars played in shaping the early formative history of the Upper PB area, namely the Legend of Piper’s Hole as narrated by Mrs. John Barrington (Mary Hawco kisna Also), and how these deserters mixed with local NL Mc and Abenaki groups; 2.) shows how 3-4 Frenchmen who “jumped ship” in the Piper’s Hole watershed area, namely Rattling Brook, Indian Cove, taking wives from the local Mc-Abenaki kin group, migrated north into TB South through Stock Cove West and Tickle Harbour; and 3.) also highlights the residual presence or survival of enclave strongholds of small groups of NL Mc from the village of 240 Mc near Plaisance and Nukamkia’ji’jk “hiding out” in the “Domain of Islands” of Upper PB and Western PB-Northern Burin following the Treaty of Utrecht despite English colonial reports of site abandonment (Tavernor’s Second Report 1734/5); and 3.) a period of peace for the Red Indian Lake extended kin groups and the Stock Cove TB South emigres…

        Episode 6:

        Title: Pekitualuet’s Vision
        Time Period: 1763-1794
        Themes: 1.) renewed CB NS Mc migration to southern NL and St. Pierre et Miquelon; 2,) tensions build over competition for resources and Anglo-Irish encroachment on traditional Beo lands escalating in the capture of Beo children…

        Episode 7:

        Title: Stolen From My Mother’s Embrace-On the Abduction of Beothuk Children
        Time Period 1770-1800
        Themes: 1.) abduction and kidnapping of Beothuk children namely Tom June, John August and Oubee (Wapi); 2.) relations between Anglo-Irish trappers and Beothuk of Notre Dame Bay are strayed resulting in conflict and confrontation; 3.)the story of John August in Trinity and his fractured relationship with local English settlers….

        I would leave Episode 8 for researchers specializing in Red Indian Lake, Notre Dame Bay Beo Ethnohistory, culminating in the Buchan’s 1811 encounter at Red Indian Lake, the capture of Demasduit (1819) at RI Lake and the surrender of Shanawdithit (1823)….

        Likewise, Episode 9 would bring in the internal factionalism among Beo splinter groups at Red Indian Lake before 1819, resulting in the eastward migration of a RI splinter group to Red Indian Pond, Piper’s Hole, PB during the fall of 1816 and winter of 1817, resulting in the short-term occupation of that campsite until the event at Huskie Outlook, Dirty Scrape in the summer of 1817… from there the emergence of the unknown Indian woman at Trinity in 1817-22 as an adoptee under the household of Peter Brazil Sr. and Mary Anne Basque is highlighted….

        If I were a movie writer-director I would start the season series off with John Barrintgon meeting Richard Dahl at his house in Indian Cove on a hot mid summers afternoon, with John Barrington sitting on his step waiting for R. S. Dahl to pull up on Mooring Cove…its goes from there with John Barrington warming up to Dahl over a cup of hot tea before they proceed up the trail past Rattling Brook and Black Duck Brook to Culleton’s Pond and Indian Scrape…once they get there Mr. Barrington sits down, stokes his pipe and then starts telling the story of what happened there…as he finishes narrating Mr. Barrington and R. Dahl are swept up in the moment and lose themselves in thought as a transcendental presence or spiritual energy overwhelms them, a solemn silence overcomes them as a wind picks up from the west as the sun starts to go down…and from there with the scent of a forest fire as a presage or premonition Episode 1 starts as the Beothuk meet a small group of red tuqued Basque coming up Placentia Bay (1540-70) in chalupas as the Beothuk are cooking meat over an open fire on a sandy spit or beach… and so the story goes on from there….

    1. Thanks Devon…I agree that this is a long overdue interdisciplinary research project that will require the collaborative effort of many researchers…I look fwd to reading Pt II of your research blog…namaste.

    1. Thanks, I’m so glad you like it. On my Facebook link to the post I got a comment you and others might be interested in: “Miles name goes back to James, first livyer in Terrenceville in 1700s whose sons, we believe, married Mi’kmaw women. There are a lot of Mary (?) among the women who were presumably Catholic. The area inside the barrisway is still called ‘Jim Miles Garden’.” He also mentions the “Smiths of Bay du Nord.”

      1. Very interesting information…I will check that out for sure…once again thank you so much for your help…namaste.

      2. Hi Dorothy, I don’t know if this group of Smiths is the same one referenced in the Sound Island Methodist church records…note the marriage of Sarah Warren (b. ca. 1861, of Benjamin Warren Jr., of THr, TB South & Martha Pike, b. ca. 1831 of same said place) to Robert Smith of Black River, PB…it is not known to date if Martha Pike is the biological sister of John Richard Pike or a first cousin…it is interesting to note that there was a Egbert Warren who presumably acted as a guide on the 1875 NL Railroad survey along w/ John Barrington and Edward Poulitte….don’t know for sure if this is the same group of Warrens although it is highly likely…best.

      3. The area of water within Terrenceville just outside Jim Miles Garden was called Koskaecodde Lake (Mi’kmaq name). The opposite of Jim Miles Garden was a branch of land called the Meadow which was Joseph Saunders’s land (born 1833 Conne River) where the Mi’kmaq band used to encamp.

        I’m not sure about Jim Miles’s sons marrying Mi’kmaq women, however his grandchildren definitely did.. Into the Saunders & Lavhey families.

        Was it posted on your personal FB page?

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