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Oneida College Lacrosse Players' Perspectives of the Sacred Game Of University of San Diego Digital USD Dissertations Theses and Dissertations 2021-04-16 Oneida College Lacrosse Players’ Perspectives of the Sacred Game of Lacrosse Thomas Reed University of San Diego Follow this and additional works at: https://digital.sandiego.edu/dissertations Part of the Indigenous Education Commons, Leadership Studies Commons, and the Sports Studies Commons Digital USD Citation Reed, Thomas, "Oneida College Lacrosse Players’ Perspectives of the Sacred Game of Lacrosse" (2021). Dissertations. 203. https://digital.sandiego.edu/dissertations/203 This Dissertation: Open Access is brought to you for free and open access by the Theses and Dissertations at Digital USD. It has been accepted for inclusion in Dissertations by an authorized administrator of Digital USD. For more information, please contact [email protected]. ONEIDA COLLEGE LACROSSE PLAYERS’ PERSPECTIVES OF THE SACRED GAME OF LACROSSE by Thomas James Reed A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy May 2021 Dissertation Committee Cheryl Getz, EdD, Chair Antonio Jiménez-Luque, PhD, Member David Karp, PhD, Member University of San Diego © Copyright by Thomas James Reed All Rights Reserved 2021 University of San Diego School of Leadership and Education Sciences CANDIDATE’S NAME: Thomas James Reed TITLE OF DISSERTATION: ONEIDA COLLEGE LACROSSE PLAYERS’ PERSPECTIVES OF THE SACRED GAME OF LACROSSE APPROVAL: _____________________________________, Chair Cheryl Getz, EdD _____________________________________, Member Antonio Jiménez-Luque, PhD _____________________________________, Member David Karp, PhD DATE: March 31, 2021 ABSTRACT Oneida college lacrosse players have an important perspective on the sacred game of lacrosse that needs to be heard. The Oneida are one of six tribes of the Haudenosaunee, or also known as, the Iroquois. Lacrosse is one of the fastest growing sports in the world and the style played today is most similar to the Haudenosaunee style. Oneidas are traditionally orators and lacrosse players. There is a lack of literature on the Oneida, lacrosse, and education. Oneida college lacrosse players face a problem in attempting to preserve their traditional Indigenous knowledge at their respective university communities, while also seeking the best way to transmit that knowledge. Oneida college lacrosse players are challenged physically, mentally, emotionally, and spiritually when navigating Western education as Native American students. There is a Western educational disparity for Native American people, a distrust of Native Americans towards researchers, and additionally, an emergence of decolonizing ideologies of Indigenous researchers claiming a space in academia. This action research study included monthly talking circles and weekly journaling with 12 Oneida college lacrosse players as collaborators. This dissertation utilized action research and in particular, community-based participatory research, along with principles based on decolonizing practices and the sacred medicine wheel. One interpretation of the sacred medicine wheel is viewing the world through the lens of the physical, mental, emotional, and spiritual, and this was used as a framework for sharing our perceptions’ as collaborators in this dissertation. This dissertation created new knowledge on Oneida college lacrosse players’ perceptions concerning the sacred game of lacrosse. Several themes emerged relating to retaining and transmitting traditional perceptions of the sacred game of lacrosse to participants’ respective university or college communities. Finally, this research created unique and transformative spaces for community healing and growth amongst collaborators. DEDICATION To my wife, Julia, and my grandmother, Eleanor ACKNOWLEDGMENTS My heart holds deep gratitude for: My 12 collaborators, Fox Christjohn, Jack Robert Mehoja, Richard Summers III, CJ Summers, Austin Baillie, Nate Padron, Gavin White, Floyd Silas, Masen Powless, Hayden Powless, Dylan Granquist, and Byran Halona, for without all of them, this dissertation would not be possible. Yaw^ko, thank you in Oneida, for sharing your time, and more importantly for sharing your hearts, minds, and fires. My committee, who I lovingly refer to as the “Dream Team.” I could not have imagined a better committee, and I consider myself lucky and blessed to have been able to put my mind and spirit together with such great company. Cheryl Getz, my coach and mentor, for refining me as a leader. Cheryl challenged me and reminded me I belonged as an academic. I am grateful to Cheryl for guiding me through every step of the way throughout this dissertation process. I aspire to be a leader like her and would not have been at USD had we not met. I appreciate Cheryl being in tune with me spiritually through this process. Antonio Jiménez-Luque, mi hermano, for making me feel like I belong at USD, and for opening my mind to decolonizing works which have changed my life for the better. Gracias por todos for all of our conversations, Toni. David Karp, my Restorative Justice mentor, for teaching me the power of talking circles and guiding me to learn more about practices of my family and ancestors. I appreciate the heart of humility David has in the powerful work he does. I am grateful to David for opening doors for me to share my story. vii My wife, Julia Elizabeth Ismail Reed, for being a gem, a jewel, and one-of-a-kind wonder who has forever changed my life for the better. Jewel is the most incredible soul in this entire universe. Julia has elevated my life to a level I did not know was possible. Julia was my editor in helping ensure this dissertation was coherent. She showered me with love and poured belief into me when I did not believe in myself. Thank you for believing in me, Julia. For when Julia was not awake to support me during my all-nighters, I want to acknowlesdge my dogs, Sydney and Mildred, for cuddling me with love and affection when I needed it most. I am grateful to Millie for sitting on my lap through this dissertation and through my doctoral journey. My grandmother, Eleanor Bailey, and my cousin, Norma Skenandore Primeau, both elders in the Oneida Nation, for being ready to answer any questions I had at any time of day to support this dissertation. Tracy Williams, Director of the Oneida Nation Language Department, for helping on translations of spelling for Oneida names. Dana Isaac, for hand carving each of the 13 miniature wooden lacrosse sticks used in the study. Four Worlds International Institute for the use of reprinting copyrighted materials which work as a foundation of understanding for this study. My parents and sisters, Steve, Michelle, Chelsea, and Katelyn, and all the rest of my family across Mother Earth, for helping shape me into who I am. My friends, John, Bill, John, Sean, Brent, Calvin, James, Ian, Jimmy, Darren, Ryan, Max, Zach and Eric, for all the fun memories. viii Every coach, mentor, or teacher I have ever had for helping make me into who I am today. My great grandfather, Anderson William Cornelius, for playing lacrosse while at Carlisle Indian Boarding School and paving a way in education for me to complete this dissertation. I am grateful for his sacrifices and resiliency, which has laid the foundation for generations to come. Seven generations behind me which inspired me to start this work and seven generations ahead of me who motivated me to complete this work. For my ancestors who always walk with me. The great Creator of the Universe, my work is my prayer to you. ix ORDER OF PAGES ACKNOWLEDGMENTS ............................................................................................... viii ORDER OF PAGES ............................................................................................................ x LIST OF TABLES ..................................................................................................... xviivii LIST OF FIGURES ..................................................................................................... xviiiii CHAPTER ONE INTRODUCTION TO THE STUDY ..................................................... 1 Background to the Study .................................................................................................. 1 Oneida Nation (“Ukwehu×wé” or “OnÙyote?a×ká”) ................................................ 2 Haudenosaunee. ....................................................................................................... 4 A Good Heart, a Good Mind, and a Strong Fire for the OnÙyote?a×ká. ................. 5 Leadership for the OnÙyote?a×ká and Haudenosaunee. .......................................... 6 Lacrosse. .................................................................................................................. 8 The Medicine Game, the Spirit Game, and the Creator's Game. .......................... 10 Leadership and Lacrosse . .................................................................................... 11 Sacred Medicine Wheel (Physical, Mental, Emotional, and Spiritual) ................. 14 Talking Circles ...................................................................................................... 16 Native American Educational Disparity. ............................................................... 20 Problem Statement ......................................................................................................... 13 Misconceptions in Knowledge about the Oneida .................................................
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