Nations of the Kaniatarowanenneh

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  1. There are two pieces of circumstantial evidence which suggest that Cartier did pass on the white cedar remedy for scurvy. One fact is that to this day white cedar grows in the (mostly oak) forest by the old royal palace of Fontainebleu. The other is that Donnacona’s time in France coincides with the new “reformer” Pope Paul III freeing all native slaves in the Catholic-controlled parts of the New World. He also proscribed plundering them and insisted on fair trade. This is a blind spot in English-language histories because bringing Papal Bulls into England was a capital offence: Ergo ignorence became normal. There were several generations after 1537 where native visitors to France were treated as guests and amabassadors. (See Montaigne’s interview at court for example).

    The so-called “Laurentian Iroquois” is a hypothetical pigeon-hole of use only to archeologists and anthropologists. After Cartier’s time many private traders from Europe swapped metal tools for Innu and Abenaki fur. Glazed hardwood ceased giving the corn farming tribes a military advantage so they moved away. Observe how adding a syllable to their name marked the Wendat migrations in the west: Wendat–>Wendot–>Wiandot–>Wyandotte. Each is a little different to convey meanings of chronology and geography. Apply this pattern to Kebek. Find a pleasant place across the southern watershed with one sylable more than Kebek: Kennebek. Would they have trouble with Abenaki neighbours? Yes, Lescarbot records one war. Did they grow corn? Yes, Pierre Biard records Jean Biencourt’s trip up the Kennebec River to buy some. There is no great mystery where the “Kebekwa” migrated.

    The same key opens other doors worthy of investigation. Are the Cherokee of Kentucky two migrations removed from the Chariocay on the 1611 Ontario map? Kentucky and Kintake both mean ”Land of Meadows”. Considering that Ochateguin knows the way to Tadousac they could easily be former “Laurentian Iroquois”.

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