The Tennesseans

Continuing the history of our old house:

In September 1983, Elwood Stackwood Richardson and Mary Blanche Richardson of Smithville, Tennessee, took possession for use as a summer home. They already owned and operated the Dennys River Inn, a B&B in neighboring Dennysville, Maine. A decade later, the house was conveyed to Mary Blanche’s daughter and son-in-law, Wayne Henry and Mary Jo Warner of McMinnville, one county south in Tennessee. The move was essentially to handle the details of selling the site.

This stage of occupancy centers on Mary Blanche, who was born in 1916 in Puyallup, Washington, to a family of transplanted Maine lumbermen. After 1976, she married widower Elwood Richardson, born in 1907 in Bristol, Pennsylvania, and relocated with her daughter, Mary Jo, to Philadelphia. That’s where Wayne Henry Warner, born in 1941, enters the picture. He married Mary Jo, born in 1943, and became a high school football, track, and baseball coach in Tennessee.

Thus, they all would have been adults in their times in Eastport.

For them, Eastport was a summer home, one not rented out in winter, in part because of its rundown physical condition, as Mary Jo told me. Her mother had relatives in Maine, either in Whitney or Whitneyville, neither one far from Eastport. She also loved antiquing. Guests during the family’s summer often liked to tour the Franklin D. Roosevelt estate across the water in Canada, causing her to quip that she visited Campobello more than Eleanor had.

Elwood, meanwhile, enjoyed fishing.

Bicycling and taking nearby ferries were other summer activities.

Mary Blanche was responsible for having the shingles put on the exterior and would have appreciated our raising of the roof upstairs. “It was something she wanted to do,” I was told. The move was apparently inspired by New England author and illustrator Tasha Tudor. Mary Blanche did have a cat named Tasha, reflecting the fondness.

Mary Jo also confirmed that the beams in the front parlor existed at the time, along with the “rather basic” kitchen and its Montgomery Ward stovetop. The property across the street also a house trailer blocking a direct view of the ocean. The modular home came later. And she remembered how small the only bathroom was.

She also asked about the sewage situation in the cellar. What?

And then about our contractor, quite surprised that he shows up on time and sticks to his promises. No comment there.

She was equally delighted to learn that the downtown is no longer boarded up and that the arts scene has emerged. Her stepfather, Elwood, took up painting in his summers in Eastport and was part of a circle that had outdoor shows in town.

Eastport did look quite different that recently. It was a time when the population was sinking and many of the remaining but vacant canneries and their piers lining the downtown were falling into the sea, one by one.

Reclaiming Passamaquoddy

Living adjacent to the tribe’s Sipayik reservation opens new perspectives in my awareness. It’s not quite osmosis, but perhaps a willingness to listen.

One of the big breakthroughs for the tribe has involved access to 36 wax cylinders from 1890, the first field recordings ever made, when anthropologist Walter Jesse Fewkes came to Maine to test the Edison equipment before he headed off to Navajo and Hopi lands.

For decades, the recordings were kept in museum vaults, unknown to the tribe. And then, slowly, they came into consciousness, first through taped copies full of scratchy static and more recently cleaned up into digitalized files that tribe historians are carefully gleaning.

As a writer, I believe in the power of stories and the importance of language itself.

Here are some of the insights I’m hearing from my neighbors.

  1. Dwayne Tomah’s reaction on hearing the recordings the first time: “I wept. These were my ancestors speaking and singing to me.”
  2. The language has only two genders – animate and inanimate.
  3. Its wider family, Algonquian, features prenouns, a form shared only with Japanese and Korean.
  4. Translations from a tribal side, rather than a nontribal institution, can be revealing. For instance, rather than “Trading Song,” it’s more accurately “Let’s Trade.”
  5. The recordings preserve more than the language itself. There are also the stories, songs, and advices, sometimes with context.
  6. The Tides Institute’s latest map of our region portion of Maine and New Brunswick includes the Passamaquoddy place names. Tribal historian Donald Soctomah has used that to explain hard-to-translate subtleties, such as those describing qualities of water encountered in canoeing in a specific location.
  7. A Passamaquoddy-English dictionary, still growing, is available online. It has a range of expressions for anger that are totally missing in English.
  8. The language is being taught in elementary schools. (For generations, it was banned, even in homes.)
  9. The recordings are helping the tribe’s branch in neighboring Canada in its quest to gain First Nations status. One song, for instance, refers to what’s now the location of Saint Andrews.
  10. Even a few commonly understood words spoken among the tribe are rebuilding identity and pride, even when the rest of us watch on.