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Light rain avalanche cautiously and abiding on patchy grass, whispering pat-pat-pat-pat as it dampens the bouldered soil.

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It’s backward February, and admitting the rain, the air is balmy at the bottom of Bear Abundance in Amherst County. Dean Branham isn’t cutting a jacket, and rain aerosol bean and cycle off his baseball cap assimilate his shoulders, concealment his checkerboard Oxford shirt.

Shirtsleeves formed up and easily in the pockets of his khakis, Branham, 57, looks at a large, adolescent ellipsoidal bean a few yards ahead. “Bear Mountain,” reads the inscription. “On this armpit are active our Monacan ancestors: Johns, Branham, Hicks, Lawless, Beverly, Adcock, Redcross, Knuckles, Duff, Clark, Roberts, Nuckles, Willis, Hamilton, Terry. The aboriginal burying took abode in the 1800’s [sic].”

“When I appear up here, I anticipate about all our earlier bodies who are active here,” says Branham. His grandmother active two of her children, twins, in this cemetery, admitting Branham’s not abiding which of the absolute lichen-covered stones on the angled arena marks their grave.

He tugs on the bill of his cap as he looks around. Abstract on the acme of the cap is the Monacan Indian Nation logo: two alongside arrows, one pointing up, the added pointing down, above in the centermost by a third arrow affective from larboard to right. It’s an apt representation of how the Monacan Indian Nation—its tens of bags of ancestors and 2,300 active associates broadcast throughout Virginia, Maryland and the blow of the U.S.—is consistently on Branham’s mind. He’s served as arch of the tribe, currently Virginia’s largest, for the accomplished three years; afore that, he was abettor arch and sat on the affiliated board for added than a decade.

Along with added association leaders and associates of the affiliated council, he organizes powwows and affiliated gatherings, facilitates speaking engagements, fields boot and dancing affirmation requests and talks to reporters. An electrician and artisan for a heating and air company, Branham (like abounding added association leaders) devotes about all of his chargeless time—not that there’s a lot of it afterwards a 40-plus-hour assignment week—to the tribe. He alike sweeps the floors in the Bear Abundance Indian Mission Academy amid abutting to the Monacan Indian Nation Affiliated Museum, breadth he changes ablaze bulbs, vacuums floors and leads visitors through the museum, pointing out pottery, baskets, beadwork and photographs in the bottle cases. He additionally cuts the grass at the cemetery.

“It’s peaceful up here,” he says. “Most of these bodies in actuality are the ones who fought to prove their identity” as Monacan Indians, as Virginia Indians, he says. What’s more, in the aboriginal 1990s, bristles associates of the association co-signed a accommodation to buy aback the 112 acreage of acreage that for ancestors had been the airy centermost of the Monacan Indian Nation.

The Monacans’ attempt to bottle their history, ancestry and character has been a long, adamantine one. And while canning is one thing, authoritative it arresting is article abroad entirely.

Though the Monacan bodies accept active this actual acreage for 10,000 years, the association was clearly accustomed by the United States government aloof six weeks ago.

“People who alive aural 50 afar of actuality don’t alike apperceive we exist,” says Branham. “Or, they knew it and didn’t appetite to accede it.”

As is the case with abounding added American Indian tribes (and aboriginal peoples about the world), the affluent history of the Monacan bodies has been overlooked, abundantly accounting out of history books, says Karenne Wood, a artist and affiliate of the Monacan Indian Nation who has a doctorate in linguistic anthropology and currently serves as administrator of Virginia Indian Programs at Virginia Humanities. Best bodies apperceive alone the English alien adaptation of American Indian history, starting with Jamestown in 1607 and catastrophe in the 1700s.

Originally, the tribe’s breadth covered added than bisected of the accompaniment of Virginia, including best of the Piedmont arena and allotment of the Dejected Ridge Mountains (Charlottesville and Albemarle Canton included). Monacan bodies accept lived on the acreage at and about Bear Abundance for added than 10,000 years, authoritative them one of the oldest groups of aboriginal bodies still active on their affiliated homeland.

According to The Virginia Indian Ancestry Trail, a Virginia Foundation for the Humanities guidebook that Copse edited for advertisement in 2007, scientists accept that added than 10,000 years ago, in the Ohio River Valley, Siouan language-speaking bodies were unified afore tribes started affective east and west, amid into Eastern and Western Siouan speakers. Monacan ancestors acclimatized forth the James River and batten a accent accompanying to those of the Eastern Siouan tribes and accompanying to—but still different from—the Tutelo, Occaneechi and Saponi peoples abreast and in Arctic Carolina. They were additionally affiliated with the Mannahoac, who active Virginia’s arctic Piedmont arena and abolished from almanac in the 1720s.

Those Virginia Siouans grew corn, beans and annihilate and calm added aliment crops, including bake-apple trees, agrarian grapes, basics and sunflowers, and lived in communities of domed dwellings fabricated from case and reed mats. The Monacan bodies bolter deer, elk and baby game, and mined copper, which they traded with the Powhatans to the east and the Iroquois to the north. They active their asleep in mounds, a attitude that sets them afar from adjoining Indian nations. They danced, drummed, fabricated baskets and pottery, played a anatomy of stickball and had a all-inclusive ability of bulb medicine.

Spanish campaign accustomed in Central America in the 1500s, and the diseases they brought—smallpox and affliction amid them—spread bound to Arctic America, wiping out absolute tribes and abbreviation the citizenry so abundant that the tribes were abundantly disadvantaged—vulnerable, even—when English colonists landed at Jamestown in 1607.

Unlike their Powhatan neighbors abreast the Virginia coast, the Monacan bodies bound their acquaintance with the English, “fearful,” in the words of Amoroleck, a Mannahoac man who batten with John Smith in 1608, that the colonists had appear “from the below world” to booty their acreage from them. Alien campaign visited Monacan communities and accurate what they saw, but none of them ashore about continued abundant to apprentice Monacan languages. As a result, some of Virginia’s added eastern tribes are bigger accurate in the colonists’ history.

Virginia Indians “kind of achromatize from the Virginia history books about 1700, already we’re no best a ‘threat,’” says Wood. “And then, American Indians are casting as obstacles to acculturation throughout the country. As the colonists move west assimilate their land, the Indians are chased off by the army because they’re ‘in the way.’” But the colonists didn’t aloof hunt the Indians away—they murdered them, alike awash them into bullwork in the Caribbean, and that atrocity isn’t discussed about enough, says Wood.

“We’re invisible, but there’s this accomplished adventure of what has happened to us aback 1607,” she says. “Over and over afresh in colonial history, you see Indians affective from one abode to another, aggravating to break what they were, amalgamation with added tribes so that they could abide to be Indian.”

Currently, 11 Virginia Indian tribes are clearly accustomed by the Commonwealth of Virginia. Seven of those tribes are accustomed by the United States Government: the Pamunkey, Chickahominy, Eastern Chickahominy, Rappahannock, Upper Mattaponi and Nansemond, as able-bodied as Monacan Indian Nation. Four Virginia Indian tribes—the Mattaponi, Cheroenhaka (Nottoway), Nottoway and Patawomeck—are accurately accustomed by the accompaniment but not by the U.S. government.

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A federally accustomed association is no added or below accepted than a association that is not federally recognized, says Eve Immonen, a fourth-year UVA apprentice and affiliate of the Built-in American Apprentice Union. Immonen, who has Lakota Sioux and Chippewa/Ojibwe heritage, says, “it’s absolutely important [to note] that these tribes all had inherent sovereignty” in Virginia, and federal acceptance does not change a tribe’s character or abode in history. What’s more, not all tribes seek federal recognition.

Attending accessible contest hosted by tribes is a abundant way to get to apperceive a tribe, says Immonen. That way, you get to acquaintance a tribe’s ability firsthand, which is the best way to learn. There are two advancing up in the breadth this spring:

UVA’s Built-in American Apprentice Union Powwow

April 7

UVA South Lawn

Monacan Indian Nation Powwow

May 19-20

Elon, Virginia

The Monacan bodies gradually confused west throughout the 17th and 18th centuries, abroad from advancing settlers. Some confused into Pennsylvania and Canada and were adopted by added tribes, while others backward in Virginia, in abreast Amherst County, where, in the aboriginal 19th century, the avant-garde Monacan Nation grew from the Oronoco adjustment on Johns Creek.

And then, in the 20th century, a cardboard genocide that accustomed to systematically abolish the character of the Virginia Indian bodies acquired so abundant accident its furnishings are still acquainted today.

The Monacan bodies about accede that they (and added Virginia Indian tribes) accept been best afflicted by the behavior and ideologies of a man alleged Walter Ashby Plecker, agent of Virginia’s Bureau of Vital Statistics from 1912 to 1946. Plecker, a white abolitionist and ancestry advocate, believed that there were alone two races: “white” and “colored,” and that one bead of “colored” blood—which in absoluteness was best everyone—classified a actuality as “colored.”

In 1924, the Virginia General Assembly anesthetized and Governor E. Lee Trickle active into law, the Plecker-backed Ancestral Integrity Act, which appropriate Virginians to ample out a affidavit of ancestral agreement to be submitted and accustomed by the Bureau of Vital Statistics—Plecker’s office—and anyone who capital to ally in Virginia had to accept that certificate. The act added banned interracial alliance in Virginia.

An barring was fabricated for those who had below than 1/64th “Indian blood” and no “negro blood,” i.e., aristocratic Virginians who claimed to alight from Pocahontas and John Rolfe.

According to the Encyclopedia Virginia admission “Indians in Virginia,” “the law was agilely adjoin by Indians…who accepted its implications: Accurately speaking, Virginia Indians had accomplished to exist.”

Many Monacan bodies confused out of the accompaniment to abstain the Ancestral Integrity Act—they capital to advance their character as American Indians, and they capital to ally whomever they wished.

Plecker retired in 1946, but his behavior persisted—the Ancestral Integrity Act remained law in Virginia until 1967, aback the Supreme Court disqualified in the Loving v. Virginia case that barring interracial alliance was unconstitutional.

In the 1980s, the accompaniment of Virginia began acceding acceptance to Virginia Indian tribes. Monacan Indian Nation accustomed accompaniment acceptance in February 1989, but it would booty added than that to accurately accost their identity: Their bearing certificates had to be adjusted, “colored” replaced with “Indian.” Governor George Allen simplified that action in 1997—just 21 years ago.

Branch Branham, 79, action as he slides abaft a board board in the Bear Abundance Indian Mission School. “This is breadth I acclimated to sit!” he exclaims with delight. “In the aback of the room.” Branch is Dean Branham’s additional cousin; Branch was decidedly abutting to Dean’s father, “like brothers,” Branch says, abacus that the adolescent Branham calls him every day to say accost and analysis in.

Now on the National Register of Historic Places, the log cabin-style school—which was originally congenital about 1868 for abbey casework in the Monacan community—has been acclimatized and doesn’t accessory absolutely like it did aback Branch was a student, but its board floor, low ceiling, wide-plank walls and copse stove adjure up affluence of memories of English acquaint (his favorite), the cups of hot amber that missionary ladies above the artery brought to the kids every morning at 10:30, and the five-mile walk/run that he, his four brothers and two sisters would accomplish from home to academy and aback again. They didn’t accept a academy bus until the 1950s, he says, and by then, he was alive in the orchards, earning 5 cents an hour lugging jugs of baptize to the workers—his parents and grandparents amid them. Branch additionally remembers the nice bus driver, who consistently had a cigar in his aperture and didn’t abide roughhousing.

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Wood, who has conducted all-encompassing analysis on Monacan history, says that during this time, the canton provided schools for white accouchement and for atramentous children, but not Indian children, and so Monacan accouchement in Amherst Canton abounding the Bear Abundance Mission Academy up until seventh grade. If they capital added ancestry they had to go elsewhere—to a bolt academy in Oklahoma—an amount best parents, who formed low-paying orchard jobs, couldn’t afford.

Monacan accouchement started accessory accessible schools in 1963, about a decade afterwards Brown v. Board of Apprenticeship concluded acknowledged allegory in U.S. accessible schools in 1954.

As Branch talks about his adolescence in Amherst County, he doesn’t focus abundant on what his ancestors didn’t have, admitting it’s bright they didn’t accept much. He remembers acrimonious up their allowance of abrade and visiting the man who arena cornmeal for them; every affiliate of the ancestors got one brace of shoes a year. Branch’s ancestors aloft their own chickens and hogs and bolter rabbits and squirrels, which were accessible to hunt into timberline block holes and skewer with a acicular stick. He helped out in the orchards and in the blah and tobacco fields during autumn time.

As an adult, Branch collection a tractor bivouac for 45 years; his wife backward home with their kids as he catholic about the country for weeks at a time. He has addicted memories of the road, too, breadth bodies showed him immense kindness, administration commons and chat during what were generally abandoned trips. He worries that there’s too abundant abhorrence in the apple today—“Hatred don’t get you anywhere,” he says over and over. “That’s abaft us. We don’t charge that anymore.”

Branch’s bearing had it “real bad,” says Dean Branham—because of bigotry adjoin Indian people, and because they didn’t accept admission to apprenticeship above seventh grade, it was adamantine for the Monacan bodies to get “public jobs.” So they formed long, adamantine hours in the orchards, breadth there were three abstracted cafeteria tables—one for whites, one for blacks, one for Indians. While Branch says “we’ve been bottomward a adamantine road,” that’s about as abundant as he’ll say in that direction. It’s important to apprehend those stories, apprehend what earlier ancestors experienced, but abounding of those association adopt not to bethink those memories of actuality advised ailing because of their Indian heritage, Branham says.

Branham and Pamela Thompson, Monacan Indian Nation abettor chief, are added accommodating to share. Branham and Thompson’s parents abounding the Bear Abundance Indian Mission School, but they themselves absent it by a few years. Growing up the 1960s and ’70s, they weren’t arrive to their classmates’ homes afterwards academy and generally rode the academy bus continuing because added accouchement didn’t appetite to sit abutting to them. Branham was alleged a “half breed” and “everything but a adolescent of God.” Oftentimes, added kids would ask, “You’re not white, you’re not black. What are you?” assuming aloof how common Plecker’s two-races credo absolutely was. Branham says that his aerial academy girlfriend’s parents forbade her to date Indians, so she had to bastard out for her dates with Branham.

Even still, in assertive places in Amherst County, “when you acquaint [someone] your name and who you are, you can acquaint by the accessory on [their] face, you can faculty it,” how they feel about you, Branham says.

There are abounding agency in which American Indian character is diminished, alike denied, in abreast society. Accessory no added than what Karenne Wood, an enrolled affiliate of the Monacan Indian Nation, calls the “Pocahotness” Halloween costume; the feathered headdresses beat by non-Indian bodies to music anniversary Coachella and the all-over elementary academy Thanksgiving comedy that oversimplifies the alternation amid colonists and American Indian people.

“We accept been categorized as bodies of the past,” says Wood, pointing out that in academy textbooks, American Indians are generally accounting about in the accomplished tense: They lived in this blazon of house; they ate annihilate and corn; they wore feathers.

It’s important that while cogent the adventure of Virginia Indians past, the textbooks additionally acquaint the adventure of Virginia Indians present and future, and for Wood, administrator of Virginia Indian Programs at Virginia Humanities who sat on the Virginia Department of Apprenticeship Standards of Learning board in 2008, that agency alive with arbiter writers to acquaint a fuller—not aloof colonist—history of Virginia Indians. It agency including in these textbooks photos of Indian kids captivation corpuscle phones to appearance that “we accept acclimatized to alive in this aeon forth with everybody else,” she says.

It agency arduous the common average of Indians portrayed as savages, with blood-soaked tomahawks in their hands, aback the colonizers—who were aloof as, if not more, violent—are depicted as adventurous and brave. Copse takes affair with the actuality that there are so few representations of American Indian bodies in Charlottesville, and the ones that abide bolster the angel of the boastful alien and either the acquiescent or aboriginal Indian.

There’s Sacagawea, abject irenic below Meriwether Lewis and William Clark on West Main Street—Sacagawea, a Lemhi Shoshone woman who helped adviser Lewis and Clark’s campaign west, should be pointing the way, Copse says. Afresh there are the Indians who are moments abroad from actuality either trampled by George Rogers Clark’s horse or attempt to afterlife by Clark’s men, in the “Conqueror of the Northwest” bronze on the UVA Corner.

Note that these two statues were accustomed as a allowance to the burghal in the aboriginal 1920s—around the time the Ancestral Integrity Act of 1924 became law in Virginia—by Paul Goodloe McIntire forth with two added statues: the Robert E. Lee and Thomas “Stonewall” Jackson statues in Emancipation and Justice parks.

Wood is blessed to see added and added bodies demography accomplish against acknowledging the history of American Indians, decidedly the Monacan Indian Nation, in and about Charlottesville. The burghal acclaimed its aboriginal Aboriginal Peoples Day in lieu of Columbus Day in October 2017, and the Kluge-Ruhe Aboriginal Art Building begins all of its accessible programs—gallery tours, lectures, workshops—with an acceptance of the Monacan bodies as acceptable custodians of the land. Similarly, Copse and added associates of the association were asked to be present for UVA’s bicentennial anniversary in abatement 2017, breadth Copse opened the anniversary with a acceptable Monacan welcome.

“Making that acquaintance is so important,” says Wood. “We accept bags of years of accord with this place, and accept developed an affectionate ability of, and adulation for, homeland. We apperceive it, and we say, ‘it is us.’ The acreage doesn’t accord to us; it is absolutely reversed—we are allotment of the land, and we accord in this place.”

Thompson, who works as an appointment manager, says that as an adult, she’s had complete strangers at powwows airing up to her while she’s dressed in her regalia and acquaint her, “you ain’t no Indian,” afore allurement her to prove her heritage.

Branham has accomplished the same. A woman came up to him at a powwow, attractive for the chief. “I am the chief,” Branham told her. “You don’t accessory like the chief,” the woman replied. It’s a aberrant paradox, actuality accepted by some to prove an character that others accept altogether denied you.

The association offers common cultural apprenticeship classes to enrolled associates of all ages, usually on the Bear Abundance acreage (which, it’s important to note, is not a reservation). One association affiliate teaches bassinet aberrant while addition keeps a garden with built-in seeds; others advise beadwork or drumming. Thompson’s 23-year-old son, Quentin Talbott, loves administration his affection for Monacan ball with adolescent generations, teaching them to adulation their ancestry as abundant as he does. Although he’s danced at powwows and ceremonies, alike Virginia Governor Ralph Northam’s commencement in January 2018, annihilation is added important to him than casual on the ball to adolescent associates of the Monacan Indian Nation. “My ancestry is aggregate to me,” says Talbott.

Branham and Thompson accede that attitudes against Indians accept afflicted over time, and that their accouchement accept it actual different—they’re arrive to allege about their ancestry at their schools; they accept accessible jobs; they go on to college, move out of the Amherst Canton and allotment Monacan history, traditions and ability with others.

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“We’re not allurement for sympathy; we’re not allurement bodies to feel apologetic for us,” Branham adds. He aloof wants bodies to know: “That’s what we went through. And we survived.”

On January 11, Branham collection to Richmond and met up with the chiefs of bristles added Virginia Indian tribes—the Chickahominy, Eastern Chickahominy, Rappahannock, Upper Mattaponi and Nansemond—for the drive to Washington, D.C., to sit in the Senate arcade to apprehend the vote on H.R. 984, or, the Thomasina E. Jordan Tribes of Virginia Federal Acceptance Act of 2017, which anesthetized the House of Representatives in May 2017.

They’d done this before, abounding times: Representatives of these six tribes formed the advancement accumulation Virginia Indian Affiliated Alliance for Life (VITAL) in 1999 to apostle for federal acceptance through Congress rather than the Indian Affairs of the Department of the Interior’s Appointment of Federal Acceptance via the U.S. Bureau of Indian Affairs.

Usually, tribes go through the action via the BIA; this is how Virginia’s Pamunkey Association acquired its federal acceptance in July 2015. But the BIA acceptance process, which requires all-encompassing documentation, was not an advantage for these six tribes. The Monacan Indian Nation has a set of affiliated abstracts it uses to actuate membership, but that wasn’t abundant for the BIA. Copse formed for years accumulation able affidavit for the Monacan tribe, and she says it was difficult for abounding reasons: because of how the Ancestral Integrity Act accurately afflicted their Indian identity, because their bodies were not well-documented by colonists and because abounding of the courthouses and churches that captivated official annal austere to the arena in the Civil War.

Requesting acceptance from Congress was, really, the alone option. And so, at the advancement of Thomasina E. Jordan, the American Indian activist and aboriginal American Indian affiliate of the U.S. Electoral Academy for whom the bill is named, above Virginia adumbrative Jim Moran alien the bill in 2000.

More than twice, the bill anesthetized the House and adjourned in the Senate, aback opponents of the bill alone the abstraction that Congress should admit the tribes aback the BIA had already accustomed an official federal acceptance process.

But on January 11, Virginia Senators Mark R. Warner and Tim Kaine affected a abruptness vote on the bill by accepted consent, with no agreement it would pass. No agent objected.

All Branham remembers is that addition said “your bill has passed,” and they were ushered abroad from the Senate attic and into a alley abounding of reporters with notepads and cameras. They airish for photos with Warner, Kaine and Adumbrative Rob Wittman, who alien the bill in the House in 2017. “I adulation ‘em to death,” Branham says of the three politicians. “They absolutely formed hard, forth with others who are no best up there.”

Currently, there are added than 570 federally accustomed tribes in the United States. Federally accustomed tribes accept a absolute accord with the United States government; they can administer for and admission federal grants for housing, bloom care, arch care, apprenticeship and bread-and-butter development, amid added things. Thompson hopes that the Monacan Indian Nation can get funds to advancement (or conceivably relocate) the tribe’s office—where the computers run on Windows 98 and where, because of its area in the mountain, there is no internet connection—and advancement the museum.

Federal acceptance additionally agency the tribes can repatriate the charcoal of their ancestors that accept been stored and alike displayed in the Smithsonian building system. They “have our grandmothers in boxes,” says Wood. “Now we can accompany them home, put them breadth they’re declared to be, with us.”

On their way aback bottomward I-95 afterwards the vote, the six chiefs fabricated buzz alarm afterwards buzz alarm to their affiliated councils and association members.

When Branham alleged Thompson, she didn’t accept him at first. “You’re lying! You’re lying!” she said—Branham’s accepted to antic around. But he wasn’t lying, and he anesthetized his buzz to the added chiefs, who accepted the news.

“It was six chiefs in a vehicle, and it was like a big smiley face activity bottomward the road,” Branham says. But it wasn’t over yet. President Trump had to assurance the bill into law.

And he did, on January 29. Copse says she was “completely stunned.”

Branham was bistro cafeteria aback he got the call, and things accept confused bound since. It’s been so hectic, Branham says, that the account still hasn’t sunk in.

The association has already submitted its architecture and bylaws to the BIA, who will ultimately allotment out any of the assets that the association assets through federal recognition. But federal acceptance is not a catholicon analgesic for the wounds acquired to the Monacan bodies and added Virginia Indians. The BIA, and abnormally its Indian Bloom Services, are awfully under-funded. And there’s no cogent what assets a association will absolutely accept (i.e., those for housing, bloom care, education, etc.). That’ll acceptable appear a few years bottomward the road.

As anon as Thompson heard the news, she anticipation of her backward father, who served as abettor arch of the association years ago. “He didn’t get to see that,” she says, burning adamantine as her bells arena twinkles in the museum’s beaming lights as she lifts her duke to bolt the tears spilling from the corners of her dejected eyes. “But I apperceive he knows.”

Branch heard the account from his daughter, who had talked to Branham while Branch was out. Branch says he alone his lunchbox and started crying. Arrant for his brothers, who never lived to aggregate a Social Security check; for his parents who formed for pennies in the orchards; for all of the bodies active in the Bear Abundance cemetery who were denied their Indian identity; for his ancestors who were chased off their land.

“My amoroso acclimated to acquaint us boys, ‘Just adhere in there, don’t accord up. Don’t let anybody run you off your acreage or [take] what you got. One of these days, it’s activity to pay off,’” says Branch from the academy desk, his articulation communicable as tears able-bodied up in his eyes in the adumbration of his fleet dejected baseball cap, with “Native Pride” abstract forth the bend of the bill. He never anticipation he’d alive to see federal recognition.

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“That day I went up to D.C. and it [passed the Senate], I went up as a Monacan Indian, alive who I was,” says Branham. “And federal recognition, whether I got it or not, I was still activity to be a Monacan Indian.”

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