and was buried at the Ancient Burial Grounds of the Mohegans at Fort Shantok State Park in Montville, Connecticut. Years later, Gladys Tantaquidgeon, a Mohegan woman trained by Fielding who similarly insisted on preserving traditional ways, was also inducted into the Hall of Fame. She is one of only three Native Americans to date to have been inducted into the Connecticut Women's Hall of Fame. Legacy and honors įidelia Fielding died on Jin Montville, Connecticut. Fielding's papers were repatriated to the Mohegan Tribe on Novemand currently reside at the Mohegan Archives.
These documents were later relocated, as part of the Huntington collection, to the Division of Rare and Manuscript Collections at Cornell University. Speck later deposited them in George Gustav Heye's Heye Foundation/Museum of the American Indian in New York City.
In 1908, after Fielding's death, a relative, John Cooper, gave her diaries to Frank Speck for safekeeping. Dyneley Prince, “The Modem Pequots and their Language” in American Anthropologist, n. Speck also co-authored a 1904 article with J. 4, pp. 2–5 and “Mohegan Traditions of ‘Muhkeahweesug,’ the Little Men” in The Papoose No. 16, pp. 104–107 “The Last of the Mohegans” in The Papoose Vol. 10, pp. 266–268 “A Mohegan-Pequot Witchcraft Tale” in Journal of American Folklore, Vol. This material that Speck collected from Fielding inspired four publications in 1903 alone: “The Remnants of our Eastern Indian Tribes” in The American Inventor, Vol. Fielding eventually allowed Speck to view her personal daybooks (also called diaries) in which she recorded brief observations on the weather and local events, so that he could understand and accurately record the written version of the Mohegan language.
Speck interviewed Fielding, recording notes on the Mohegan language that he shared with his professor, John Dyneley Prince, who encouraged further research. This encounter sparked a lifelong friendship with the Tantaquidgeon family. Speck was in the midst of a camping trip to Fort Shantok, Connecticut, when he met up with several Mohegan young men-Burrill Tantaquidgeon, Jerome Roscoe Skeesucks, and Edwin Fowler-who introduced him to Fielding. Speck recalled, in his own publications and correspondence, that he first met Fielding around 1900, when he was an anthropology student at Columbia University. Speck, as a child, lived with Fidelia Fielding, but there is no evidence to support that in any Mohegan tribal records or oral memories. Many modern sources suggest that anthropologist Frank G. In Uncasville, Gladys and her family founded the Tantaquidgeon Indian Museum, and she became a respected elder herself, working on material and cultural preservation. Tantaquidgeon conducted field work and service work for a variety of Native communities and agencies before coming home to Uncasville. As an adult, Fielding kept four diaries in the language, which later became vital sources for reconstructing the syntax of Mohegan Pequot and related Algonquian languages.įielding was regarded as a nanu (respected elder woman) and mentor to Gladys Tantaquidgeon, a traditional Mohegan woman who also studied anthropology at the University of Pennsylvania and served as a research assistant to Frank Speck. Her maternal grandmother Martha Uncas spoke it with family members, and other Mohegan people continued to speak and understand some of the language, but by 1900, few were as fluent as Fidelia and her sister.
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