Swampscott Historical Commission Presentation: M’Squompskut’s Indigenous History

Agenda

0:05 Welcome and Introductions (Swampscott Historical Commission Vice Chair)
- Acknowledgement of Commission and Historical Society Members
- Introduction of the Speaker, Mary Ellen Lepionka
- Context: Discovery and Restoration of 1860 Photograph
3:37 Presentation: M’Squompskut’s Indigenous History (Mary Ellen Lepionka)
- Analysis of the 1860 Photograph (Penobscot visitors)
- Deep Indigenous History of the Swampscott Area (Pre-Contact, Leaders, Place Names)
- Resource Use and Settlement Patterns
- Impact of European Contact and Colonization (Narrative of Erasure, King Philip’s War, Diaspora)
- Focus on Basket Making and the 1860 Visit Context
- Ongoing Research and Connection to Penobscot Nation
38:53 Conclusion of Presentation & Applause (No recorded Q&A)

Speaking Attendees

Jonathan Lehman (Historical Commission Vice Chair): [Speaker 2]
Mary Ellen Lepionka (Independent Scholar / Presenter): [Speaker 1]

Meeting Minutes

The meeting, a presentation hosted by the Swampscott Historical Commission, began with introductions by Vice Chair Jonathan Lehman 0:05. He acknowledged fellow commissioners Nancy Schultz (Chair), Brad Brim (Secretary), and Justina Oliver, as well as Historical Society Chair Molly Connor and other society members.

Vice Chair Lehman introduced the evening’s speaker, Mary Ellen Lepionka, an independent scholar specializing in Essex County’s Indigenous history 0:51. He highlighted her previous talk and noted the recent discovery and restoration by the Commission of an 1860 photograph featuring Jonathan Phillips and members of the Penobscot Nation, found at the Swampscott Public Library 1:11. This photograph served as a focal point for the presentation. Lehman detailed Lepionka’s extensive academic and professional background in anthropology, history, and archaeology 1:47.

Mary Ellen Lepionka began her presentation 3:37, thanking the Commission. She immediately addressed the 1860 photograph, identifying the visitors as Penobscot from Indian Island, Maine, possibly including descendants of local Penacook-Abenaki people who fled north after King Philip’s War. She noted ongoing research into the exact location of their camp (“Phillips Point”) and the identities of the individuals pictured 3:44.

Lepionka explained the origin of Swampscott’s name from the Algonquian term M'Squompskut, meaning “at red rocks,” referring to the local geology 5:07. She detailed the significant Indigenous presence in the area, including leaders like Nanapashamat and his sons (Montawapiti/Sagamore James, Winapoykin/Sagamore George, Awanahaquaham/Sagamore John) 6:15, and Poquanam (Black Will) of Nahant 7:58. The infamous sale of Nahant by Black Will was discussed, reframing it from an Indigenous perspective as granting use rights, not permanent alienation 8:15.

The presentation critically examined the historical “narrative of erasure” 9:20, contrasting it with evidence of continuous Indigenous presence and lineage, citing the descendants of Nanapashamat and the quitclaim deeds they signed for Swampscott and surrounding towns 11:11. Lepionka described the local Indigenous social structure as based on councils and inherited leadership eligibility, not tribes and chiefs in the European sense 12:53.

Lepionka outlined the extensive use of the Swampscott coast and inland areas for seasonal resources, settlements (wigwams along Humphrey Street 15:09), fishing, farming (corn, beans, squash on hillsides 17:21), shell middens 16:58, stone quarries (Lynn Volcanics 18:27), and potential ceremonial sites (Eagles Hill 19:28). She emphasized the deep timeline of Indigenous presence, stretching back thousands of years before the Penacook-Abenaki 20:50.

The discussion covered the period of European contact, noting long-standing trade relationships and the Indigenous desire for European goods and defensive alliances 24:30. However, Lepionka traced the deterioration of relations following the 1644 Oath of Allegiance 26:21, leading to the outlawing of spiritual practices, forced labor, confinement to reservations, and the devastating impact of King Philip’s War (1675) 27:58. This included the enslavement of figures like Winapoykin and the internment of others on Deer Island, leading many to flee north 29:00.

Returning to the 1860 photograph 32:14, Lepionka theorized the Penobscot visit was primarily to gather basket-making materials like basswood, ash, and beech, citing historical town reports on the value of these trees locally [33:40, 34:31]. She described different basket types (utilitarian, fancy, porcupine 35:55) and named prominent Penobscot basket-making families (Nicola/Molly Molasses, Swassian, Solomon, Dana) whose members might be in the photograph [36:11, 37:00].

Lepionka concluded by mentioning the plan to use the 1860 Penobscot census to identify the individuals 37:49, the intention to gift a copy of the restored photo to the Penobscot Nation 38:25, and the ongoing challenges faced by Indigenous communities today 38:36. The presentation ended with applause 38:53. No decisions or formal actions were taken during this informational event.

Executive Summary

The Swampscott Historical Commission hosted a presentation by independent scholar Mary Ellen Lepionka focusing on the Indigenous history of Swampscott (M’Squompskut) and the context of a recently restored 1860 photograph showing Penobscot visitors. For Swampscott residents and voters, the talk offered significant insights into the town’s deeper past and identity.

Key Takeaways:

Renaming History: Swampscott derives its name from the Algonquian M'Squompskut (“at red rocks”) 5:07, highlighting the area’s geology and Indigenous linguistic roots.
Significant Local Presence: The area was historically significant territory for Indigenous leaders like Nanapashamat, his sons (Sagamores James, George, John), and Poquanam (Black Will) 6:15, utilized seasonally for its rich resources. Wigwams were noted along Humphrey Street 15:09, and shell middens indicated long occupation 16:58.
Challenging Narratives: Lepionka directly addressed the “narrative of erasure” 9:20, emphasizing that Indigenous people were not simply “vanishing” but faced systematic displacement, war (King Philip’s War 27:58), enslavement, and pressure to assimilate, leading many survivors to flee north 30:47. Descendants signed quitclaim deeds for Swampscott land 11:40.
The 1860 Photograph: The central artifact connects Swampscott to the Penobscot Nation of Maine. Lepionka proposed the visitors came not just to sell baskets but primarily to gather materials like basswood and ash, which were historically abundant in Swampscott 33:40. This links the town’s natural landscape directly to this historical visit.
Ongoing Connection & Research: Research continues to identify the individuals in the photo using census records 37:49. The Historical Commission plans to gift a copy to the Penobscot Nation 38:25, fostering a connection between Swampscott and the contemporary Indigenous community whose ancestors visited the town.

Why it Matters: This presentation provided Swampscott residents with a more accurate and nuanced understanding of the town’s origins and the long-standing Indigenous connection to the land. It counters simplified historical accounts, highlights the resilience of Indigenous peoples, and connects past events to present-day relationships and historical preservation efforts by the town’s Historical Commission.

Analysis

Mary Ellen Lepionka’s presentation, hosted by the Swampscott Historical Commission, offered a compelling and evidence-based counter-narrative to traditional, often sanitized, histories of the region. Based solely on the transcript, several analytical points emerge: