Nation to Nation
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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. -
Delaware Indian Land Claims: a Historical and Legal Perspective
Delaware Indian land Claims: A Historical and Legal Perspective DAVID A. EZZO Alden, New York and MICHAEL MOSKOWITZ Wantagh, New York In this paper we shall discuss Delaware Indian land claims in both a histori cal and legal context. The first section of the paper deals with the historical background necessary to understand the land claims filed by the Delaware. In the second part of the paper the focus is on a legal review of the Delaware land claims cases. Ezzo is responsible for the first section while Moskowitz is responsible for the second section. 1. History The term Delaware has been used to describe the descendants of the Native Americans that resided in the Delaware River Valley and other adjacent areas at the start of the 17th century. The Delaware spoke two dialects: Munsee and Unami, both of these belong to the Eastern Algonquian Lan guage family. Goddard has noted that the Delaware never formed a single political unit. He also has noted that the term Delaware was only applied to these groups after they had migrated from their original Northeastern homeland. Goddard sums up the Delaware migration as follows: The piecemeal western migration, in the face of white settlement and its attendant pressures during the eighteenth and nineteenth centuries, left the Delaware in a number of widely scattered places in Southern Ontario, Western New York, Wisconsin, Kansas and Oklahoma. Their history involves the repeated divisions and consolidations of many villages and of local, political and linguistic groups that developed in complicated and incompletely known ways. In addition, individuals, families and small groups were constantly moving from place to place. -
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. -
Topography Section References
Section 8 References 8. REFERENCES 1. Purpose and Need for the proposed Action Bureau of Indian Affairs (2006). Website. Retrieved May 24, 2006 from http://www.doi.gov/bureau-indian-affairs.html. 3.2.1 Topography Fenneman, N.M., & Johnson, D.W. (1946). Physical Divisions of the United States: Washington, DC. US Geological Survey Special Map Series. NASA Visible Earth Image catalog (1991, October 18). SRTM, Landsat. Retreived February 13, 2000, from http://visibleearth.nasa.gov USGS (2006). Seamless Data Distribution System. Earth Resources Observation and Science (EROS). United States Geological Survey. Retrieved March 22, 2006, from http://seamless.usgs.gov 3.2.2 Soils USDA– SCS (1987). Hydric Soils of the United States. United States Department of Agriculture– Soil Conservation Service. USDA. Natural Resource Conservation Service Soil Data Mart. United States Department of Agriculture. Retrieved from http://soildatamart.nrcs.usda.gov/. United States Department of Agriculture. Natural Resources Conservation Service. (1993, October). Soil Survey Manual. Retrieved April 8, 2006 from http://soils.usda.gov/technical/manual/print_version/chapter6.html U.S. Department of Agriculture, Natural Resources Conservation Service, (2005). National Soil Survey Handbook, title 430-VI. Retrieved from http://soils.usda.gov/technical/handbook/ 3.2.3 Geological Setting and Mineral Resources Cadwell, D.H., Connally, G.G., Dineen, R.J., Fleisher, P.J., & Rich, J.L. (1987) Surficial Geologic Map of New York – Hudson-Mohawk Sheet. New York State Museum Geological Survey. Bureau of Indian Affairs Draft EIS 8-1 Oneida Nation of New York Conveyance of Lands Into Trust Section 8 References Fisher, D.W., Isachsen, Y.W., & Rickard, L.V. -
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. -
Curing the Tribal Disenrollment Epidemic: in Search of a Remedy
CURING THE TRIBAL DISENROLLMENT EPIDEMIC: IN SEARCH OF A REMEDY Gabriel S. Galanda and Ryan D. Dreveskracht* This Article provides a comprehensive analysis of tribal membership, and the divestment thereof—commonly known as “disenrollment.” Chiefly caused by the proliferation of Indian gaming revenue distributions to tribal members over the last 25 years, the rate of tribal disenrollment has spiked to epidemic proportions. There is not an adequate remedy to stem the crisis or redress related Indian civil rights violations. This Article attempts to fill that gap. In Part I, we detail the origins of tribal membership, concluding that the present practice of disenrollment is, for the most part, a relic of the federal government’s Indian assimilation and termination policies of the late nineteenth and early twentieth centuries. In Part II, we use empirical disenrollment case studies over the last 100 years to show those federal policies at work during that span, and thus how disenrollment operates in ways that are antithetical to tribal sovereignty and self-determination. Those case studies highlight the close correlation between federally prescribed distributions of tribal governmental assets and monies to tribal members on a per-capita basis, and tribal governmental mass disenrollment of tribal members. In Part III, we set forth various proposed solutions to curing the tribal disenrollment epidemic, in hope of spurring discussion and policymaking about potential remedies at the various levels of federal and tribal government. Our goal is to find a cure, before it is too late. TABLE OF CONTENTS INTRODUCTION ..................................................................................................... 385 A. Overview .................................................................................................... 385 B. Background ................................................................................................ 389 I. ORIGINS OF TRIBAL “MEMBERSHIP” ................................................................ -
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. -
[.35 **Natural Language Processing Class Here Computational Linguistics See Manual at 006.35 Vs
006 006 006 DeweyiDecimaliClassification006 006 [.35 **Natural language processing Class here computational linguistics See Manual at 006.35 vs. 410.285 *Use notation 019 from Table 1 as modified at 004.019 400 DeweyiDecimaliClassification 400 400 DeweyiDecimali400Classification Language 400 [400 [400 *‡Language Class here interdisciplinary works on language and literature For literature, see 800; for rhetoric, see 808. For the language of a specific discipline or subject, see the discipline or subject, plus notation 014 from Table 1, e.g., language of science 501.4 (Option A: To give local emphasis or a shorter number to a specific language, class in 410, where full instructions appear (Option B: To give local emphasis or a shorter number to a specific language, place before 420 through use of a letter or other symbol. Full instructions appear under 420–490) 400 DeweyiDecimali400Classification Language 400 SUMMARY [401–409 Standard subdivisions and bilingualism [410 Linguistics [420 English and Old English (Anglo-Saxon) [430 German and related languages [440 French and related Romance languages [450 Italian, Dalmatian, Romanian, Rhaetian, Sardinian, Corsican [460 Spanish, Portuguese, Galician [470 Latin and related Italic languages [480 Classical Greek and related Hellenic languages [490 Other languages 401 DeweyiDecimali401Classification Language 401 [401 *‡Philosophy and theory See Manual at 401 vs. 121.68, 149.94, 410.1 401 DeweyiDecimali401Classification Language 401 [.3 *‡International languages Class here universal languages; general -
Phase 1A Archaeological Sensitivity Assessment
Phase 1A Archaeological Sensitivity Assessment I-81 Viaduct Project City of Syracuse and Towns of Salina, Cicero, and Dewitt, Onondaga County, New York NYSDOT PIN 3501.60 Prepared for: Prepared by: Environmental Design & Research, Landscape Architecture, Engineering & Environmental Services, D.P.C. 217 Montgomery Street, Suite 1000 Syracuse, New York 13202 P: 315.471.0688 F: 315.471.1061 www.edrdpc.com Redacted Version - November 2016 Phase 1A Archaeological Sensitivity Assessment (redacted version) I-81 Viaduct Project City of Syracuse and Towns of Salina, Cicero, and Dewitt, Onondaga County, New York NYSDOT PIN 3501.60 Prepared for: And Prepared by: Environmental Design & Research, Landscape Architecture, Engineering, & Environmental Services, D.P.C. 217 Montgomery Street, Suite 1000 Syracuse, New York 13202 P: 315.471.0688 F: 315.471.1061 www.edrdpc.com November 2016 MANAGEMENT SUMMARY PIN: 3501.60 NYSORHP Project Review: 16PR06314 DOT Project Type: Highway demolition, reconstruction, and/or replacement Cultural Resources Survey Type: Phase 1A Archaeological Sensitivity Assessment Location Information: City of Syracuse and Towns of Salina, Cicero, and Dewitt Onondaga County Survey Area: Project Description: Reconstruction of I-81 and adjacent roadways in Syracuse, N. The Project is considering 2 alternatives – a Viaduct Alternative and Community Grid Alternative, described herein. Project Area: Area of Potential Effect (APE) for Direct Effects totals 458.9 acres USGS 7.5-Minute Quadrangle Map: Syracuse East, Syracuse West, Jamesville,