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A Case Study of Oneida Resilience and Corn

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A Case Study of Oneida Resilience and Corn Journal of Agriculture, Food Systems, and Community Development ISSN: 2152-0801 online https://www.foodsystemsjournal.org Kaˀtshatstʌ́ sla: “Strength of belief and Special JAFSCD Issue Indigenous Food Sovereignty in North America vision as a people”—A case study of sponsored by Oneida resilience and corn Lois L. Stevens a * and Joseph P. Brewer II b University of Kansas Submitted February 13, 2019 / Revised April 3 and June 3, 2019 / Accepted June 4, 2019 / Published online December 20, 2019 Citation: Stevens, L. L., & Brewer, J. P., II. (2019). Kaˀtshatstʌ́sla: “Strength of belief and vision as a people”—A case study of Oneida resilience and corn. Journal of Agriculture, Food Systems, and Community Development, 9(Suppl. 2), 225–238. https://doi.org/10.5304/jafscd.2019.09B.015 Copyright © 2019 by the Authors. Published by the Lyson Center for Civic Agriculture and Food Systems. Open access under CC-BY license. Abstract community has been geographically divided from The collective nations of the Haudenosaunee are all other Haudenosaunee nations, and even from governed by their shared ancestral knowledge of its members own Oneida kin, for nearly 200 years; creation. This storied knowledge tells of an intellec- however, this community was able to re-establish tual relationship with corn that has been cultivated its relationship with corn after years of disconnect. by the Haudenosaunee through generations and Oneida Nation community-driven projects in represents core values that are built into commu- Wisconsin have reshaped and enhanced the con- nity resilience, for the benefit of future generations. nection to corn, which places them at the forefront The Oneida, members of the Haudenosaunee Con- of the Indigenous food sovereignty movement. federacy, have been committed to this relationship since the beginning of time. The Oneida Nation of Keywords Wisconsin has been shaping resilience in the con- White Corn, Haudenosaunee, Oneida, Community text of struggle, to work toward sovereign com- Resilience, Food Sovereignty munity food systems. This particular Oneida Introduction and Background a * Corresponding author: Lois L. Stevens, Ph.D. candidate, Often the words Corn and Resilience are formulated Department of Geography, University of Kansas; Lindley in the same sentences when considering their con- Hall; Lawrence, Kansas 66045 USA; lois.stevens@ku.edu nective histories. This is a common misconception. b Joseph P. Brewer II, Assistant Professor, Environmental While Corn, or at least the varying strains of Corn Studies, University of Kansas; 252 Snow Hall; Lawrence, indigenous to the Americas, is biologically resilient, Kansas 66045 USA: +1-785-864-8992; joseph.brewer@ku.edu without understanding the relational context Volume 9, Supplement 2 / Fall 2019 225 Journal of Agriculture, Food Systems, and Community Development ISSN: 2152-0801 online https://www.foodsystemsjournal.org between Corn and Indigenous people the reality is tural and intellectual practices grounded in the that resilience is an incomplete story. Corn, or what relationship between o·nʌ́steˀ2 and Onᴧyoteˀa·ká·. the Oneida (an Indigenous tribe in North America To appreciate the significance of cultural revitaliza- and member of the Iroquois or Haudenosaunee tion, we start this article first by highlighting key Confederacy) call O·nʌ́steˀ, is resilient. However, events in Oneida Nation of Wisconsin history that resilience in the context of Oneida lifeways is a shaped current reality. Despite being geographically byproduct of a relationship born from reciprocity. divided from all other Haudenosaunee nations, and Without working to fully understand the relation- even from their own Onᴧyoteˀa·ká· kin in the ship between Corn, more specifically White Corn, Northeastern United States, this community was and Oneida people, resilience is just a term used to able to re-establish its relationship with o·nʌ́steˀ shape dialogues about abstract ideologies in geog- after years of disconnect. We then go back to the raphies apart from Haudenosaunee communities. beginning of Haudenosaunee creation with the The Oneida have been thinking about and commit- Haudenosaunee creation story, when the spiritual ted to their familial relationship with White Corn relationship with o·nʌ́steˀ was established, and since the beginning of time. It is a relationship built describe how it has evolved. Next, we focus on on the core Haudenosaunee epistemologies of how communal resilience was rediscovered and has thanksgiving: a continuous reminder that Haude- continued to drive all Haudenosaunee, particularly nosaunee are a part of, not apart, from all that the Onᴧyoteˀa·ká· community in Wisconsin, sustains life. And while the reciprocal relationship through dedication to the preservation of o·nʌ́steˀ. between White Corn and the people is merely one We finish by discussing how Onᴧyoteˀa·ká· example of these very old and productive cultural community-driven projects in Wisconsin have and intellectual relationships that the Haudeno- reshaped and enhanced the connection to saunee people cultivate with the ecosphere, this o·nʌ́steˀ,3 placing them at the forefront of the relationship represents core values that are built Indigenous food sovereignty movement. into community resilience, for the benefit of future To better understand how resilience is inherent generations. Because of the spiritual relationship of for Onᴧyoteˀa·ká·, we begin with their tribal reciprocity with White Corn, both Oneida and history, one which separated them from other White Corn are resilient, and a byproduct of that Haudenosaunee nations and strained their relation- relationship—within the uncertain confines of ship with their cultural identities (Figure 1). The modernity—is healthy food systems, or what Onᴧyoteˀa·ká· of Wisconsin were displaced nearly scholars call food sovereignty. The Oneida remain 200 years ago from their brother nations. The committed to revitalizing important intellectual Haudenosaunee (People of the Longhouse) Grand traditions that would help them repair their shared Council originally consisted of five nations, with identities as Haudenosaunee. Onondaga, Mohawk, and Seneca making up the Through the framework of the Oneida, or Elder Brothers and the Oneida and Cayuga refer- more accurately Onᴧyoteˀa·ká· (People of the red to as the Younger Brothers. In 1722 the Standing Stone), intellectual traditions of thanks- Tuscarora would join after fleeing from warfare in giving, this paper works toward shaping resilience the southeastern U.S., creating the six nations. in the context of struggle, to work toward sover- Before contact from Western cultures, the Haude- eign community food systems. This article will tell nosaunee lived in what is now the state of New the story of resilience in an Oneida context, how York, in the United States. Not unlike many the Oneida Nation1 of Wisconsin revitalized cul- Indigenous nations globally, the Onᴧyoteˀa·ká· 1 The term Onᴧyoteˀa·ká· will be used when referring to the people or community, while “Oneida Nation” will be used to refer to the tribal aspect or entity located in Wisconsin. 2 The term o·nʌ́steˀ will be used to refer to corn or White Corn in her spiritual sense, while “corn” will still be used to refer to products and/or plant descriptions. 3 Through observation and lived experiences by one of the authors (who is an enrolled Oneida member). 226 Volume 9, Supplement 2 / Fall 2019 Journal of Agriculture, Food Systems, and Community Development ISSN: 2152-0801 online https://www.foodsystemsjournal.org Figure 1. Historic and Current Haudenosaunee Territory York in 1822, with small groups following through 1840 (Hauptman & McLester, 2002; Lewis & Hill, 2005). Onᴧyoteˀa·ká· found themselves in a climate and on land in Wisconsin similar to their homelands in New York: heavily wooded areas, fertile soil, large meadows, rivers, as well as contiguous tribu- taries and lakes (Cornelius & Metoxen, 2010). Locals were impressed with how the Onᴧyoteˀa·ká· managed these Wisconsin lands, referring to them as “ambitious people” (Hauptman & McLester, 1999, p. 122). Although Source: Two Row Wampum Renewal Campaign, n.d. the Onᴧyoteˀa·ká· were highly productive farmers, were targeted and subjected to colonial pressures. the vices of modernity often forced Indigenous Devastating colonial impacts, include, but were not communities into uncertain futures. The timber limited to, were coerced conversion to Christianity; industry, other employment opportunities, and loss of lands from theft, forced sale, and the con- U.S. wars would take the men and families away struction of the American jurisprudence system; from the community. Federal policies, such as the countless deaths due to diseases and warfare; loss Dawes Act of 1887, which took communal land of identity; and the physical separation from away from the tribe and redistributed it in sections Haudenosaunee brother-nations (Hauptman & of 160 acres to heads of households (Hauptman & McLester, 2002; Lewis & Hill, 2005). McLester, 2006), were created as “a mighty pulver- Beginning in the late 1700s, the Onᴧyoteˀa·ká· izing engine to break up the tribal mass” (Roose- were heavily influenced by Christianity. Countless velt, 1901, para. 134). The tribe, and now individual missionaries and other pressures to convert to landowners, were losing surplus lands left after Christianity were constant, and after the newly allotment, lands in default from bank loans due formed United States established itself, the pres- primarily to the demand to
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