Reading Comprehension Table of Contents
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
To Become a Human Being the Message of Tadodaho Chief Leon Shenandoah 1St Edition Pdf, Epub, Ebook
TO BECOME A HUMAN BEING THE MESSAGE OF TADODAHO CHIEF LEON SHENANDOAH 1ST EDITION PDF, EPUB, EBOOK Leon Shenandoah | 9781571743411 | | | | | To Become a Human Being The Message of Tadodaho Chief Leon Shenandoah 1st edition PDF Book Hidden categories: All articles with unsourced statements Articles with unsourced statements from May Perhaps one of the most profound books I have ever read. The memory of our circles in the early mornings as we gathered to give Thanksgiving to brother Sun is a sacred seed that sits in our minds, with the sacred fire in our hearts. He gave us a good mind to think clearly. Search Search for:. Then our Hopi brothers from the south would give their thanks to brother sun. With the Good Mind, our circles, councils, and ceremonies create healing through disciplining our minds for life around us. Every year, we gathered in a place where there was a need to strengthen traditional Native culture and restore balance on respected Native territory. The Native American way of life has kept its people close to their living roots. Our elders taught us all natural life is a part of the Native way of life, and this is how our children learn from the old ones how to keep happy, healthy, and feeling strong with the life around them in harmony. Sort order. Nobody else does either. Leon was also a leader of the Onondaga Nation. We are all the Creator's people. Download as PDF Printable version. Friend Reviews. Read more More Details Sam rated it it was amazing Jan 04, I say they can find their ceremony if they use the good mind. -
Indigenous People of Western New York
FACT SHEET / FEBRUARY 2018 Indigenous People of Western New York Kristin Szczepaniec Territorial Acknowledgement In keeping with regional protocol, I would like to start by acknowledging the traditional territory of the Haudenosaunee and by honoring the sovereignty of the Six Nations–the Mohawk, Cayuga, Onondaga, Oneida, Seneca and Tuscarora–and their land where we are situated and where the majority of this work took place. In this acknowledgement, we hope to demonstrate respect for the treaties that were made on these territories and remorse for the harms and mistakes of the far and recent past; and we pledge to work toward partnership with a spirit of reconciliation and collaboration. Introduction This fact sheet summarizes some of the available history of Indigenous people of North America date their history on the land as “since Indigenous people in what is time immemorial”; some archeologists say that a 12,000 year-old history on now known as Western New this continent is a close estimate.1 Today, the U.S. federal government York and provides information recognizes over 567 American Indian and Alaskan Native tribes and villages on the contemporary state of with 6.7 million people who identify as American Indian or Alaskan, alone Haudenosaunee communities. or combined.2 Intended to shed light on an often overlooked history, it The land that is now known as New York State has a rich history of First includes demographic, Nations people, many of whom continue to influence and play key roles in economic, and health data on shaping the region. This fact sheet offers information about Native people in Indigenous people in Western Western New York from the far and recent past through 2018. -
Life Long Learning Task Force
LIFE LONG LEARNING TASK FORCE Language & Culture Centre Vision & Five-Year Plan March 31, 2019 Onkwakara Communications & Consulting Inc. Life Long Learning Task Force FINAL REPORT Contract January to March 2019 INTRODUCTION & HISTORY At Six Nations there has been a second language program in Mohawk and Cayuga for more than 40 years. In Summer 1983 there was an opportunity to work with the Haudenosaunee second language teachers to help them to refine and re-develop their second language programs. During those meetings with the language teachers there was some discussion surrounding the fact that the students were not using the language to communicate, in fact, they were not using the language at all, which caused great distress among those first-language speaking teachers. It was around that time that immersion programs were beginning in Ontario for French language and our Haudenosaunee language teachers were very interested in how immersion worked and how well the student actually used their target language. With those questions in mind we began collecting information on how immersion in French was being taught and how well the students were communicating in the language. From those conversations a group of parents were brought together to discuss the possibility of an immersion program for Six Nations in both Mohawk and Cayuga. The parents who attended these meetings took steps to start an immersion program that very September. One immersion program was offered in Mohawk and another was offered in Cayuga, while the second language programs continued in the English- speaking elementary schools of the community. In the discussions with parents and language teachers it became apparent that without the language we would lose our culture and our identity and we would no longer be Haudenosaunee people and we would become just like everybody else in the province and that idea was unacceptable to virtually everyone in the community. -
The Iroquois Confederacy Way of Making Decisions Was Different from That of the Ancient Greeks
76_ALB6SS_Ch4_F 2/13/08 3:37 PM Page 76 CHAPTER The Iroquois 4 Confederacy words matter! The Haudenosaunee [how-den-o-SHOW-nee] feel that they have a message about peace and the environment, Haudenosaunee is the name just as their ancestors did. In 1977, they made a speech to that the people of the Six Nations the United Nations (UN). This is part of it. call themselves. French settlers called them “Iroquois,” and historical documents also use “Iroquois.” Coming of the The United Nations is an organization that works for world Peacemaker peace. It builds cooperation “Haudenosaunee” is a word which means “people who among countries and protects build” and is the proper [traditional] name of the people the rights of people. Most of the Longhouse. The early history, before the Indo- countries, including Canada, Europeans came, explains that there was a time when belong to the United Nations. the peoples of the North American forest experienced war and strife. It was during such a time that there came into this land one who carried words of peace. That one would come to be called the Peacemaker. The Peacemaker came to the people with a message that human beings should cease abusing [hurting] one another. He stated that humans are capable of reason [thinking things through logically], that through that power of reason all men desire peace, and that it is necessary that the people organize to ensure that peace will be possible among the people who walk about on the earth. That was the original word about laws—laws were originally made to prevent the abuse [harming] of humans by other humans. -
Haudenosaunee Tradition, Sport, and the Lines of Gender Allan Downey
Document generated on 10/01/2021 2:28 p.m. Journal of the Canadian Historical Association Revue de la Société historique du Canada Engendering Nationality: Haudenosaunee Tradition, Sport, and the Lines of Gender Allan Downey Volume 23, Number 1, 2012 Article abstract The Native game of lacrosse has undergone a considerable amount of change URI: https://id.erudit.org/iderudit/1015736ar since it was appropriated from Aboriginal peoples beginning in the 1840s. DOI: https://doi.org/10.7202/1015736ar Through this reformulation, non-Native Canadians attempted to establish a national identity through the sport and barred Aboriginal athletes from See table of contents championship competitions. And yet, lacrosse remained a significant element of Aboriginal culture, spirituality, and the Native originators continued to play the game beyond the non-Native championship classifications. Despite their Publisher(s) absence from championship play the Aboriginal roots of lacrosse were zealously celebrated as a form of North American antiquity by non-Aboriginals The Canadian Historical Association / La Société historique du Canada and through this persistence Natives developed their own identity as players of the sport. Ousted from international competition for more than a century, this ISSN article examines the formation of the Iroquois Nationals (lacrosse team representing the Haudenosaunee Confederacy in international competition) 0847-4478 (print) between 1983-1990 and their struggle to re-enter international competition as a 1712-6274 (digital) sovereign nation. It will demonstrate how the Iroquois Nationals were a symbolic element of a larger resurgence of Haudenosaunee “traditionalism” Explore this journal and how the team was a catalyst for unmasking intercommunity conflicts between that traditionalism—engrained within the Haudenosaunee’s “traditional” Longhouse religion, culture, and gender constructions— and new Cite this article political adaptations. -
The Intersection of Tribal and Environmental Law Presenters
Beyond Standing Rock: The Intersection of Tribal and Environmental Law Presenters: Joseph Heath, Esq. Curt D. Marshall, Esq. Moderator: Amy K. Kendall, Esq. BEYOND STANDING ROCK: THE INTERSECTION OF INDIGENOUS NATIONS AND ENVIRONMENTAL LAW MATERIAL FOR PRESENTATION BY JOSEPH J. HEATH, ESQ, ONONDAGA NATION GENERAL COUNSEL: A. Wm. Beauchamp map of Indigenous territories in New York, before colonization: B. Red paper on Treaties; C. Red paper on Nations not tribes; D. 1st ¶ of 2005 Onondaga Nation Land Rights Action Complaint; E. Map of Superfund sites in and around Onondaga Lake; F. U. S. Fish & Wildlife article on Traditional Ecological Knowledge; G. NYS DEC Consultation with Indian Nations Policy. A BRIEF HISTORY OF HAUDENOSAUNEE TREATY MAKING AND THE OBLIGATIONS OF THE UNITED STATES TO PROTECT HAUDENOSAUNEE LANDS AND TO NOT DISTURB THE FREE USE AND ENJOYMENT THEREOF: March, 2012 In Article VI, the United States Constitution clearly mandates that: “[A]ll Treaties made, or which shall be made, under the Authority of the United States, shall be the supreme Law of the Land. .” The United States Senate has recognized that the Constitution was heavily influenced by and modeled after the Haudenosaunee Confederacy’s founding principles, contained in the Great Law of Peace. Before reviewing a more complete history of Haudenosaunee treaty making, we will begin with the most recent treaty: the 1794 Treaty of Canandaigua, which was pursued by President Washington, because he very much needed to ensure that Haudenosaunee warriors would not join in the Ohio Indian wars, in which his armies were being defeated. Washington summoned the Six Nations Chiefs to Canandaigua by sending out wampum strings, as required by Haudenosaunee diplomatic protocol. -
Broken Chains of Custody: Possessing, Dispossessing, and Repossessing Lost Wampum Belts
Broken Chains of Custody: Possessing, Dispossessing, and Repossessing Lost Wampum Belts MARGARET M. BRUCHAC Assistant Professor of Anthropology Coordinator, Native American and Indigenous Studies University of Pennsylvania Introduction In the spring of 2009, two historical shell bead wampum belts1—iden- tified as “early” and “rare” and valued at between $15,000 and $30,000 each—were advertised for sale at a Sotheby’s auction of Amer- ican Indian art objects2 belonging to the estate of Herbert G. Welling- ton.3 One belt, identified as having been collected by Frank G. Speck from the Mohawk community in Oka (Kanesatake, Quebec) before 1929, was tagged with an old accession number from the Heye Foun- dation/Museum of the American Indian (MAI; MAI #16/3827). The second belt, collected by John Jay White from an unknown locale before 1926, was identified as Abenaki; it, too, was tagged with an old MAI number (MAI #11/123; Figure 1). The Sotheby’s notice caught the attention of the Haudenosaunee Standing Committee on Burial Rules and Regulations (HSC), a consor- tium of Six Nations Iroquoian chiefs, tribal historians, and community leaders who serve as advocates and watchdogs for tribal territory and 1 The generic term wampum, borrowed from the Algonquian word wampumpeag for “white shells” (Trumbull 1903, 340–41), refers to cylindrical marine shell beads used by the Indigenous peoples of northeastern North America. Algonquian is the broad linguistic clas- sification for the Algonkian cultural group that includes the Indigenous nations in New England and in parts of Quebec, Ontario, and the Great Lakes. The beads were carved from the shells of univalve and bivalve mollusks harvested from the shores of Long Island Sound and other northeastern North American locales where riverine fresh waters mingled with marine salt waters. -
Link to White Roots of Peace
From Howard Meredith. A Short History of the Native Americans in the United States. Krieger Publishing Company, 2001. pp. 9-11 Chapter 1 Many Nations, c-1450-1784 Most American Indian tribes’ names for themselves translate into English as “people.” Tribal affiliation means being one of the people in community. From the person through the family, the clan or band to the tribe, loyalty and mutual support can be counted on without hesitation, especially at periods of crisis. Tribalism remains one of the strongest forces at work in the world. The primary purpose of the tribe, in th past as now is to ensure as beneficial a life as possible for members of the tribe. The landscape in which the tribe lived serves as part of the community whole and is defended at all costs. Tribes have always had two basic internal strengths: clans or bands and customs. While the tribe make decisions on general affairs, clans or village communities handle specific problems. The particular issues affecting the few are kept out of tribal affairs by allowing clan or local solutions. Customs rise as clans meet specific problems. In the classical past, a tribe prospered or suffered as one. When th tribe had an abundant harvest or adequate hunting, everyone benefited. When these were poor, everyone suffered. Tribalism did not provide economically so that half went without, while the other half thrived. Leadership, land-use, education were concerns of importance for the tribe for the benefit of all. The tribe operated as a cultural unit because of family relationships, shared experiences in a specific landscape, a common collective memory, and a common language, although there existed more than one dialect of that language. -
The Onondaga Nation and Environmental Stewardship
The Onondaga Nation and Environmental Stewardship For many years, the people of the Onondaga Nation have worked cooperatively with their neighbors to pro- tect the environment, clean up pollution, and promote economic development in the Syracuse/Onondaga region of Central New York. These goals are inseparable from the goals of the Land Rights Action. Restor- ing the health of the Onondaga Lake and Creek watershed is every bit as important as acknowledging title to the land. The health and well-being of the Nation is interconnected with the health and well-being of the land, air and water. THE FIRST PARAGRAPH OF THE LAND RIGHTS ACTION READS: “The Onondaga People wish to bring about a healing between themselves and all others who live in this region that has been the homeland of the Onondaga Nation since the dawn of time. The Na- tion and its people have a unique spiritual, cultural, and historic relationship with the land, which is embodied in Gayanashagowa, the Great Law of Peace. This relationship goes far beyond federal and state legal concepts of ownership, possession or legal rights. The people are one with the land, and consider themselves stewards of it. It is the duty of the Nation’s leaders to work for a healing of this land, to protect it, and to pass it on to future generations. The Onondaga Nation brings this action on behalf of its people in the hope that it may hasten the process of reconciliation and bring lasting justice, peace, and respect among all who inhabit the area.” The Nation is carrying out a long-term strategy to use its land rights to promote conservation, environmen- tal protection and responsible economic development in partnership with its neighbors. -
HIAWATHA GOLF COURSE AREA MASTER PLAN Aligning Water Management and Use
HIAWATHA GOLF COURSE AREA MASTER PLAN Aligning Water Management and Use AMENDMENT TO THE NOKOMIS-HIAWATHA REGIONAL PARK MASTER PLAN FEBRUARY 17, 2021 HIAWATHA GOLF COURSE AREA MASTER PLAN ACKNOWLEDGMENTS The MPRB would like to thank the following people and organizations for their dedicated participation in the master planning process, along with the general public who is passionate about this piece of land in the heart of South Minneapolis. This plan is a reflection of the input received from the Community Advisory Committee (CAC), the general public, collaborating agencies and other project stakeholders, and MPRB staff. Dakota Land Organizations involved with the Master Plan Amendment MPRB Project Staff Consultants The MPRB acknowledges the land subject to this master plan Minneapolis Park and Recreation Board amendment is Bdote, lands once richly inhabited by the Dakota and City of Minneapolis Michael Schroeder, PLA other Indigenous peoples. Under the hands of the MPRB, that land Assistant Superintendent of Planning Services changed dramatically and in ways that fail to resonate with the spirit Minnehaha Creek Watershed District of the Dakota and the honor they bring to the land. In crafting a Neighborhood Organizations Tyrize Cox master plan to guide the future of this land, we bring good intentions Assistant Superintendent of Recreation Bancroft Neighborhood Association of healing what we have so dramatically disturbed, and with good hearts hope to restore the vital functions of the land and the water Field Regina Northrup Neighborhood Group Tyler Pederson, PLA that passes through it. We are striving for a more holistic balance Hale Page Diamond Lake Community Association Design Project Manager than has existed here for the past century, one that can better sustain Nokomis East Neighborhood Association Standish-Ericsson Neighborhood Association Joe Green all peoples for the next centuries. -
Possessing, Dispossessing, and Repossessing Lost Wampum Belts
University of Pennsylvania ScholarlyCommons Department of Anthropology Papers Department of Anthropology 3-2018 Broken Chains of Custody: Possessing, Dispossessing, and Repossessing Lost Wampum Belts Margaret Bruchac University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/anthro_papers Part of the Anthropology Commons Recommended Citation Bruchac, M. (2018). Broken Chains of Custody: Possessing, Dispossessing, and Repossessing Lost Wampum Belts. Proceedings of the American Philosophical Society, 162 (1), 56-105. Retrieved from https://repository.upenn.edu/anthro_papers/179 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/anthro_papers/179 For more information, please contact [email protected]. Broken Chains of Custody: Possessing, Dispossessing, and Repossessing Lost Wampum Belts Disciplines Anthropology | Social and Behavioral Sciences This journal article is available at ScholarlyCommons: https://repository.upenn.edu/anthro_papers/179 Broken Chains of Custody: Possessing, Dispossessing, and Repossessing Lost Wampum Belts MARGARET M. BRUCHAC Assistant Professor of Anthropology Coordinator, Native American and Indigenous Studies University of Pennsylvania Introduction In the spring of 2009, two historical shell bead wampum belts1—iden- tified as “early” and “rare” and valued at between $15,000 and $30,000 each—were advertised for sale at a Sotheby’s auction of Amer- ican Indian art objects2 belonging to the estate of Herbert G. Welling- ton.3 One belt, identified as having been collected by Frank G. Speck from the Mohawk community in Oka (Kanesatake, Quebec) before 1929, was tagged with an old accession number from the Heye Foun- dation/Museum of the American Indian (MAI; MAI #16/3827). The second belt, collected by John Jay White from an unknown locale before 1926, was identified as Abenaki; it, too, was tagged with an old MAI number (MAI #11/123; Figure 1). -
The Strategy of Iroquoian Prehistory"'
TRIGGER:STRATEGY CF IROQUOIAN PREHISTORY 3 B. G. TRIGGER (ACCEPTEDAPRIL 1969) THE STRATEGY OF IROQUOIAN PREHISTORY"' "I often think it odd that it (history) should be so dull, for a good deal of it must be invention." Jane Austen - Northanger Abbey, Ch. XIV ORIENTATION It is a vulgar superstition, now fortunately being dispelled that archaeology is an empirical discipline; that explanations proceed naturally from the data and that with more evidence our reconstructions necessarily become closer approximations to the truth. Today, it is increasingly realized that archaeological interpretations are a function not only of the evidence at hand but also of the ideas and assumptions about the nature of cultural processes that the interpreter carries about with him. Moreover, there is a growing consensus that the reconstruction of the past is not and should not be an intuitive game, but is a procedure that can be subjected to well-defined rules and procedures that should be spelled out. Many of the undisciplined interpretations of an earlier period now seem irritatingly egoistic. Archaeologists are not clairvoyants and through time an intuitive reconstruction, such as Sir Arthur Evan's history of the Palace of Minos in Crete, whatever its literary merit, grows jaded and pretentious. Our real respect is reserved for the archaeologist who did not see Theseus carrying off Ariadne, but who at least attempted to record carefully what he did see and to draw reasoned conclusions from his observations. In recent years British archaeologists have begun to discuss the role of models in the reconstruction of prehistory. Models can be defined as the underlying assumptions about cultural processes that are implicit in an explanation of prehistory and the kind of logical framework into which such explanations are (1) This paper was prepared for the 1968 Conference on Iroquois Research, held at Rensselaerville, New York, October 4-6.