Oren Lyons

I have spoken about Oren Lyons in couple of my writings now because I find him to be a fascinating and unique individual as well as charismatic. Oren Lyons is Faith keeper of the Turtle Clan of the Onondaga Nation since 1967. Lyons has led a distinguished life and has had exposure to both life styles of the white and the Indian Nation. Lyons attended Syracuse University on an athletic scholarship. He is a lifelong lacrosse player for which he speaks in depth about in his Bill Moyers documentary. I didn’t know that lacrosse dates very far back and was originated by the Indians  and is referred to as “The Creators Game”  but it does makes sense that most games we play today came from some tradition many years ago. Lyons graduated Syracuse with a degree in fine arts and worked in New York City for many years.

Lyons is an advocate for Indigenous Rights and has returned back to the Onondaga Tribe in upstate New York after his very successful art career. Lyons speaks of the great peace and about morality and goodness. He speaks of unity and makes a comparison to 1 arrow vs. a bundle of arrows. One arrow can easily be broken but 5 arrows tied together are very difficult to break. Lyons discusses spirituality and expressed that he feels the United States has lost its spirituality. One other interesting point is that the Indians have a deep connection to earth and indicates his feelings that the white man is somewhat short sited and thinks in terms of time in the human being and not the mountain. In other words, we are not conscious of our implications environmentally and the effect it will have on our children and future generations.

Another critical issue Lyons speaks to is the issue of tradition and culture. Lyons indicates that when the language and the people are destroyed, so goes the knowledge, traditions and customs of those people. I thought is 1 hour video was insightful, spiritual and very positive. As he returned to his life on the reservation and reconnected with his people, he also reconnected with his strong customs and connection to all things in nature. Great clip and I encourage all to watch.

                                                                                                NOTES

https://www.syr.edu/alumni/awards/arentsawards/oren-lyons.html

https://vimeo.com/63824649

 

The Wappingers

For this blog I selected native languages.¹ When selecting this topic, I wasn’t sure what to expect but upon further investigation and research, I noticed a link for New York Indian Tribes. Since I am a native of New York, I was intrigued by what I may find out about the area I live in. I then noticed in that link that there was a link for the Mohican Tribe including the Wappingers.² I was a little taken off guard since I lived in Wappinger’s for 20 years and my children still reside there today. I wasn’t even aware that this name was originally from the Wappingers Tribe. I knew the area was settled by the Dutch, English and others but never once gave thought to the Native population that once lived there; the population that was dispossessed as we also stole their name to leave as a memory today. How could I live in an area that was originally Indian land and not have any knowledge of that?  Another thing I learned is that they were part of the Mohican tribe.³ How many times have I said or used the line “we are the last of the Mohicans” when I was referring being the only ones left standing. Now I learn that this saying may have been derived from the area I lived in and more specific to Wappingers where I resided. How ironic and crazy is that?

The articles I read on the Wappingers Indians are educational and historic. The articles represent the preservation of Native American languages and culture and the historic land marks and culture within our communities today. The materials were selected in these sites to provide insight to the various cultures that have lived in the past and present and provide knowledge of their cultural history and diversity. The information I read in the articles represents the area I have lived in all my life. The beauty and serenity of the Hudson River Valley is a connection from the Wappingers Tribe to my own family. As the Wappingers enjoyed the abundance of natural resources this geographical area has to offer, I enjoy the very same things today and see the very same things today that they saw over the past 10, 000 years.

The word Wappinger means Easterner and the Wappingers dominated the Hudson Valley for over 10, 000 years.⁴ When the Dutch arrived, they declared this area the New Netherlands Colony from 1609-1664.⁵ Over time as new settlers emerged in the area, the Wappingers began to sell off their land. On August 8^th 1683 the Wappingers sold off 85,000 acres of land which currently encompasses the present day Dutchess County.⁶ [It’s not understood if the Indians realized at the time that this meant they no longer could live on the land. Natives didn’t look at land ownership the way we do today. They didn’t believe that one could own land just as one cannot own the sky or air that we breathe. The Wappingers could no longer dwell on the ancestral lands they once occupied.]⁷ [Many of the Wappingers joined other migrating tribes such as the Stockbridge Muncees of Massachusetts, the Delaware (Lenape) Nations, Oneida Iroquois and the Moravian Delaware’s of Ontario. Others blended into white families and modern America.]⁸ The Wappingers were decimated as a tribe where many if not all of their customs and culture were lost as a result of disease, dispossession and integration into other tribes, communities and families.

 

NOTES

 

1.       http://www.native-languages.org/states.htm

 

2.       http://www.bigorrin.org/wappinger_kids.htm

 

3.       Ibid.

 

4.       http://mountgulian.org/wappinger.html

5.       Ibid.

 

6.       Ibid.

7.       Ibid.

8.       Ibid.

 

 

 

Devils Tower a Black Hills Religious Symbol and its conflicts

In the Light of Reverence "Devils Tower"

The Sioux Indian Nations have struggled through a century of injustices. One of the few Indian Nations to claim victory against the American Military in defeating  General Custer and his Men at Little Big Horn. The Sioux Indians consisting of the Lokota, Dakota, and Nakota tribes were granted The Black Hills land by reason of the treaty of  Fort Laramie, 1868. Future events such as the Western gold rush created a new influx of prospectors which further encroached upon the Sioux lands and the Black Hills region. The area continues to be infringed upon with the land struggles over mineral extraction, recreational use and competing religious activities.
The Black Hills are the center of Life for the Sioux. Every summer to recognize the significance of the region and pay homage they coordinate a run in the distance of 500 miles in a period of five days. the run symbolizes a mythical footrace between the two legged man and four legged to determine who was wiser and stronger. They currently run to renew their spirituality and recognize their land they did not surrender or trade. The track or path they run upon is red in color and the belief is that the ground is stained by the blod of animals who have raced upon it.

The run is in the area of Mato Tipila, "which means 'Bear Tower' in Lakota, is a monolithic igneous intrusion or volcanic neck located in the Black Hills near Hulett and Sundance in Crook County, northeastern Wyoming, above the Belle Fourche River. It rises dramatically 1,267 ft) above the surrounding terrain and the summit is 5,112 ft above sea level." 

http://www.oneofmanyfeathers.com/mato_tipila.html

The tower is a religious symbol that represents a life continuum in the Indian culture. The mythology legacy states that  little  girls were being chased by bears and the gods saved them by lifting them out of the ground becoming the pedestal of rock, Mato Tipila.

The stone structure became an iconic figure when used as a backdrop and significant storyline in the movie Close Encounters of the Third Kind. 

This created significant exposure to the area and the mountain became a magnet to recreational climbers. The mountain is in a National Park area and is patrolled by Federal Park Rangers. The Federal Park has  recognized the religious significance of the site and has attempted to limit climbers on the site especially during the month of June and the Summer Solstice. the actions of the Parks Service reduced climbers by 85%.  The issue has been challenged in court arguing that it is restrictive of an individuals freedom to climb a Park resource. Th e Indian Nation feels it is a sign of disrespect and lack of understanding for their religious prayers and following.They believe that the issue is a matter of being provided mutual respect through accommodation. But they also believe that they are subject to the manners of western culture which is based on materialism and 

http://www.pbs.org/pov/inthelightofreverence/
Youth Runner, https://cantetenza.wordpress.com/2012/06/21/completing-the-circle-building-leaders
Mato Tipila, http://www.oneofmanyfeathers.com/mato_tipila.html
Close Encounters of the Third Kind. Dir. Steven Spielberg. Sony Pictures, 1977

Jake Thomas Learning Centre

              
                 I chose the Jake Thomas Learning Centre website for the  Module 2 blog. The center was founded by Jacob "Jake" Thomas who "was a leading proponent and interpreter of Iroquoian culture: craftsman, condoled Cayuga Chief, longhouse speaker or official "Faithkeeper", singer, preacher of the Code of Handsome Lake, master of the Condolence Ceremony, authority on the Great Law of Peace." He was a speaker and advocate of the 5 original Hodenosaunee languages and was a teacher, interpreter and orator throughout the Six Nations. He handmade artistic pieces to support and preserve the oral tradition of passing down speeches given in the Longhouse he had learned. Jake passed away in 1998, and his wife Yvonne Thomas continues the mission of the center. (Jake Thomas Learning Centre 2004-2015)

                The website has several objectives. It desires to establish resources where educators can learn firsthand about the history and culture of the Iroquoian people. It also wants to carry on educational programs which promote knowledge of Iroquoian culture and language, and to provide funds to charitable organizations that offer educational programs. A digital archival project consisting of over 90,000 hand written documents is being made in various languages such as Onondaga, Cayuga and Mohawk. The documents include important speeches and ceremonies. About 2,500 of the documents have been scanned, but eventually all 90,000 documents will be made available on the internet for the public.(Jake Thomas Learning Centre 2004-2015)

                There is a calendar of events where Native American objects can be made with instruction such as beaded items and corn husk moccasins.The website also contains a page showing reproductions of traditional Wampum belts that are available for purchase. One of the belts is called the Women's Nomination Belt, which represents that women are equal and have the right to nominate or depose a chief in their clan. (Jake Thomas Learning Centre 2004-2015)

                Another belt is the Dish With One Spoon, which represents that "the hunting grounds of the Haudenosaunee that were meant to be shared, and no blood will spill over hunting disputes." The belt is all white except for the center of the belt that depicts a plate with a beaver tail on it. In 1887, Chief John Buck described the belt as "This represents all “Indians” on this continent or Turtle Island. They have entered into one Great League and contract that they will all be One and have One Heart. The circle in the center is a dish with a beaver’s tail, indicating that they will have one dish and what belongs to one will be shared among all." (Jake Thomas Learning Centre 2004-2015)

                The perspective of the website is to maintain the traditional languages, culture and beliefs of the Iroquoian people for future generations to learn and preserve. I enjoyed learning about the various belts and what they symbolized.  I would like to have seen more information about Longhouse speeches and also would have liked to view some of the written documents that are being archived. I realize the project is a work in progress and will have to check back on the website in the future.

Jake Thomas Learning Centre (2004-2015) Retrieved from: http://www.jakethomaslearningcentre.ca/about.html

Shinnecock Indian Nation hopes new preschool will help its fading language (Long Island NY)

.

Shinnecock Indian Nation hopes new preschool will help its fading language

June 21, 2015 by MARK HARRINGTON / mark.harrington@newsday.com

The Shinnecock Indian Nation has realized a decade-old dream with the opening of a culture-centric preschool on its 800-acre Southampton reservation, one the tribe hopes will encourage fluent speakers of a fading language.

The Wuneechanunk Shinnecock Preschool opened this month to provide early schooling and care for children starting at 6 weeks old to just over 2 years, in an environment that emphasizes the Shinnecock language, history, songs and the local environment. The seven enrolled children are 18-36 months; full enrollment is expected in the fall and could increase that to its capacity of 20.

The 3,500-square-foot building, built at an estimated cost of just over $1 million, has one infant classroom and two toddler classrooms. Each bears a name from the Shinnecock dialect of the Algonquian language: Ohke (Earth), Nippe (water) and Kesuk (sun).

Large windows throughout the center present children with views of the land their ancestors have occupied for thousands of years.

"Shinnecock culture is integrated into their day all day long," said Tohanash Tarrant, manager of the center. "They sing simple toddler songs in Algonquian," and learn colors and numbers in the Shinnecock dialect.

The center also has a large indoor play place and garden spaces outdoors. Children will receive lunches at the center, once funding comes through, Tarrant said.

Shinnecock linguist Tina Tarrant is teaching language classes. Government subsidies pay the cost of many of the children now in the center through the Tribal Child Care Development Fund.

Officials wouldn't say how much the day care costs, but Tarrant said it's "on the lower side for center-based care" in Southampton. She added, "There are not many affordable programs in this area."

Parents say the center provides a vital local link, and an opportunity for them to go to school or to a job.

"Now I can work," said Nadonis Tarrant, Tohanash Tarrant's sister and a single mom whose 2-year-old son, Kutshamonese, was among the first students in the preschool. She'll work this summer as counselor at a local camp.

In addition to providing Shinnecock-centric learning, the center is also close to most families who use it. Nadonis Tarrant can walk there.

On top of needed child care, the center also provides employment and training for tribal members who want careers in the field. Seven tribal members -- including two full-time teachers and three part-time teacher aides -- staff the center now, but it will reach 15 in the future.

"Some days the kids don't want to go home," said Chenoa Curry, a teacher aide who is studying to become a registered nurse.

The project began in 2006 with a $293,000 grant from the Gerald and Janet Carrus Foundation, according to former project director Lauryn Randall. Tribal members Andrea Godoy, another former director, and project assistant Donna Bess worked on education programs from its earliest days.

More fundraisers have been planned. Tarrant said the center still needs between $50,000 and $75,000 for utilities, small salaries, food and supplies.

In 2009, the tribe's Grants Department secured a $600,000 Indian Community Development Block grant from the Housing and Urban Development agency.

In 2009, Randall and Bess began work to get the center built. The Inter-Science Research Association of Southampton conducted an environmental assessment without cost to the nation. Former Rep. Tim Bishop secured another $190,000 from HUD.Tarrant said that as critical as the center is to helping with day care needs on the reservation, she and other tribal members hope it will play a central role in encouraging new members to learn the language.

"There are no fluent [Shinnecock] speakers," she said. "It's going to take a real big effort to be able to communicate in our language. . . . That's what we're working toward."The center was designed by WHPacific and Chaleff ... Rogers, and construction was led by Construction Consultants of L.I., Randall said./to here/js/

http://www.newsday.com/long-island/suffolk/shinnecock-indian-nation-hopes-new-preschool-will-help-its-fading-language-1.10567247

http://www.newsday.com/long-island/suffolk/shinnecock-indian-nation-hopes-new-preschool-will-help-its-fading-language-1.10567247

The Mohawk Nation

The Kahniakehaka, or Mohawk Nation is what I have chosen for this blog. The Keepers of the Eastern Door are a nation that is located in New York State, Canada and Oklahoma. The area that I have gotten to know peoples are located in the St. Lawrence River area at the Akwesasne Reserve and is consistently working on the betterment of their people. At this particular time, the language of the Mohawk is considered an endangered language. On around 3850 of the members of this nation can speak Kanien’kéha. With this being said, I am wondering why this language would not be offered more within the courses of higher education as well as why efforts shouldn't be made to make sure that this language doesn't become extinct. The nation, even though they are considered as a sovereign nation, should be helped in the sense that it was the Iroquois that were allied to we, at that time colonists within the war with France. It was this as well as the other nations of the Haudenosaunee,  that taught us how to live off the land. How to survive and live together. How to fight our enemies in a manner that though wasn't the way that the English fought, made much more sense. The language needs to be continued as our people need to know what they have done for our ancestors and what they are still doing today. A few interesting facts…. Alexander Graham Bell learned the language so he could translate the spoken word. He received the distinction of Honorary Chief by the nation. Rosetta Stone also offers at least a few aspects of the language. 

Indian-White Relations in North America before 1776

The website I chose to explore was Indian-White Relations in North America before 1776. I thought this was an intriguing article because it discusses the relationship of the Natives and European when they arrived to the new country. I thought this article had an abundance of information about this topic that I have not read previously. In the article, it states “When Europeans began arriving in North America they encountered a land characterized by both continuity and change. This diversity was reflected in their societies, which ranged from small, mobile bands of a few dozen hunter-gatherers in the Great Basin to Mississippian temple-mound centers in the Southeast with thousands of inhabitants.” One theme kept reoccurring was the alliance the Europeans made. Also read this when read Treuer’s Atlas. He discussed the alliance the Iroquois made with the British once they settled. In the article it states “During the early seventeenth century, Europeans made use of alliances and instabilities created by themselves and their predecessors to establish permanent colonies. English colonizers in New England and the Chesapeake took advantage of population losses from epidemics to establish themselves, as did the Spanish in renewing the expansion of Florida.” Even cultural and religious aspect of the new settlers the Natives adapted too. For example, the Iroquois started the follow Christianity which was a direct result of the alliance with the British. Another example of Native and European alliance was the British and Iroquois, in the Treaty of Fort Stanwix, ceded Shawnee, Delaware, and Cherokee lands in Ohio without those nations' consent. Tensions remained high along the frontier until the outbreak of the American Revolution. Below is a photograph of the Tribal Lands at Time of Contact:

Bibliogrpahy

http://search.credoreference.com.library.esc.edu/content/entry/hmenai/indian_white_relations_in_north_america_before_1776/0

I have posted two videos of Crazy Horse whom I have researched. He was know to the white men as a savage but in reality he was only trying to save his people's land and their traditions. He, like many other was forced onto a reservation. When his wife became sick, he left the reservation without permission to take her to her family. He was taken into custody because they feared he was planning an attack. While in custody he was cut with a bayonet and died from the wounds. The videos show the great respect that his people had for him and it is also a good video of the burial ritual. Crazy Horse was buried where only the family know the location in honor of him. The rock carving is a beautiful monument to thus man that so greatly wanted to preserve the ways of his people.
Anthony Congdon

Crazy Horse Memorial bigger than Mount Rushmore

Crazy Horse Family Talks About Crazy Horse's Death and Burial

New Perspectives on the West- Yellow Hair

In The website New Perspective on the West In Episode Six  Fight no more Forever a page was written on Yellow Hair, the nickname given to General George Armstrong Custer. The page describes Custer as a less than brilliant general. He graduated at the bottom of his West Point class and was described as “impulsive and high spirited”. He was at times reckless while once hunting in Indian Territory went to shoot a buffalo and instead shot his own horse in the head causing injuries to himself. His men had to rescue him.

“He was a self-promoter ...a man who rode to the top over the backs of fallen comrades... and a lot of men fell...because Custer was leading them into situations that he shouldn't have been leading them into.”[1] In the summer of 1874 Custer lead an expedition to find a location to build a new fort and went marching directly into the Lakota sacred ground the black hills. He was also looking for gold. Custer seemed pompous wearing a buckskin uniform different from other militia men which caught the attention of reporters and his enemies. It also brought him the nickname yellow hair[i].

Custer’s excursions led to a mining invasion in the Black Hills and resulted in a violation of The Fort Laramie treaty which promised the Black Hills would be Lakota land forever.

“So many times, the Indians were promised that they could keep the land...and so many times those promises were broken....I think that the Indians understood the meaning of the treaties. And wanted very much to live by them. But the cumulative effect was one of distrust. Betrayal.”[2]

White men who followed Custer’s trail named it the Freedom Trail, while The Lakota called it Thieves Road.

It was a sign of things to come.

                                                   

---

[1]http://www.pbs.org/weta/thewest/program/episodes/six/yellowhair.htm,Stephen Ambrose

[2]http://www.pbs.org/weta/thewest/program/episodes/six/yellowhair.htm, N. Scott madaMoy        

I reviewed the link “PBS Lewis & Clark:  The Native Americans” which consisted of a variety of documented encounters between Lewis and Clark and the native people of the United States.  For those that don’t know, Lewis and Clark embarked on an expedition across the United States and are known for being the first real documented explorers of the “untamed west”.  The link showed Lewis and Clark’s opinions and views of their initial contact with sixteen different Native American Tribes. 

What I learned from reading about the various tribes was that the native peoples already had an established form of trade.  As you can imagine, geography played a major part in directing the lifestyles each tribe.  Depending on what the geographical area the tribe lived offered for natural resources heavily influenced the manner in which that tribe survived.  I use the word survive because that appears to be the way Lewis and Clark classified each tribe by.  How did each tribe go about getting food and surviving?  Personally, I see this broken into two main categories, hunting and farming.  Some tribes strength was in hunting and their societies where dictated by the game in the area while others farmed for their food.  The tribes would trade goods (food) between each other and based on some of the stories, became dependent on the other tribe for survival, whether that preventing starvation in general or to remain on good terms with a tribe who’s strength may have been fighting.  An example of this is the Arikara Tribe (http://www.pbs.org/lewisandclark/native/ari.html) and how Lewis and Clark’s interaction with them identified the use of trade for survival and cooperation purposes. 

This created and unique challenge for the explorer’s as they were visiting tribe to tribe.  They must have recognized the importance of trade early in the travels and used trade to gain the confidence of the variety of native peoples they came into contact with.  However, one example showed how trading with the wrong tribe can create tension.  When Lewis and Clark first encountered members of the Blackfeet Tribe, they released information concerning the US Government’s intentions to create peace amongst all of the tribes.  When they explained to the Blackfeet members that two know enemies of the Blackfeet would be receiving weapons for agreeing to peace, the Blackfeet members took this as a hostile action and, unfortunately, resulted in violence between the explorers and the Blackfeet (http://www.pbs.org/lewisandclark/native/bla.html). 

The Six Nations: : Oldest Participatory Nation Democracy on Earth

I explored the website link The Six Nations: Oldest Participatory Nation Democracy on Earth. It contained many intriguing links. On the first page of the site, two images immediately caught my attention. The first shows Iroquois chiefs in the meeting hall of Continental Congress on June 11,1776. The chiefs had been formally invited to join the debate over gaining American  independence. President Hancock was given an Indian name "Karanduawn, or the Great Tree" by an Iroquois chief after Congress granted their permission. The Indians were referred to as "brothers" and the desire for the natives and non natives to work together was expressed.  I do not recall learning about this event in school. I found it interesting that Native Americans were invited and involved in such a memorable time in our country's history and that their influence and input was valued during an event that changed our nation.

from Exemplar of Liberty, Native America and the Evolution of Democracy,
Chp.8, "A New Chapter, Images of native America in the writings of Franklin, Jefferson, and Paine"

             

The second image was one of Native American women observing a parade in support of American women's rights. The image relays to the viewer that Iroquois women had enjoyed equal rights within their nations long before non Native American women had. I have studied women's rights in the past and do not recall Native American women being used as a catalyst to promote equal rights during women's suffrage. 

SAVAGERY TO "CIVILIZATION" THE INDIAN WOMEN: We whom you pity as drudges reached centuries ago the goal that you are now nearing The use of Indian women to provide an exemplar of feminist liberty continued into the nineteenth century. On May 16, 1914, only six years before the first national election in which women had the vote, Puck printed a line drawing of a group of Indian women observing Susan B. Anthony, Anne Howard Shaw and Elizabeth Cady Stanton leading a parade of women. A verse under the print read: "Savagery to Civilization" We, the women of the Iroquois Own the Land, the Lodge, the Children Ours is the right to adoption, life or death; Ours is the right to raise up and depose chiefs; Ours is the right to representation in all councils; Ours is the right to make and abrogate treaties; Ours is the supervision over domestic and foreign policies; Ours is the trusteeship of tribal property; Our lives are valued again as high as man's. [67] Figure 38, from Exemplar of Liberty, Native America and the Evolution of Democracy, Chp.11, "The Persistence of an Idea, Impressions of Iroquois liberty after the eighteenth century"

                Both of the images helped me to understand the contribution and influence of Native Americans during significant historical events in our country's history. Why was this not part of my high school curriculum? Another thought that came to my mind was, when I took history classes in college, the presence of Native Americans in the texts and lessons was minimal. I am thrilled that this class is broadening my knowledge of our indigenous peoples.

The Six Nations: Oldest Participatory Nation Democracy on Earth. Retrieved from: http://www.ratical.org/many_worlds/6Nations/