Meet the Chairs Chair: Ally Reilly Ally Is a Third-Year Senior from the Chicago Suburbs
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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. -
Oneida Nation Cultural Symbols in and Around Oneida Reservation
Oneida Cultural Heritage Department By: Judith L. Jourdan, Genealogist, Cultural Heritage Department Edit, Revision, and Layout: Tiffany Schultz (09/13) Oneida Nation Cultural Symbols: In and Around the Oneida Reservation Drawing by: Judith L. Jourdan © INTRODUCTION The use of symbolism within the THE IROQUOIS CREATION STORY Iroquois culture dates back to the time of Creation. Among the Iroquois, the power of their Every group of people has its own story symbolism is profound because they used the of creation, an explanation of how the earth and symbols as a means to feed their minds and to human beings came to exist. The guide their actions. Like the stars and stripes and Haudenosaunee people, later renamed the the symbols on the back of a dollar bill to Iroquois by early French explorers, are no Americans, so are there many sites in and different. Being a nation of oral tradition, the around the Oneida Reservation that depict following story and variations of it have been symbols of Oneida. passed down from generation to generation. Today Iroquois people can be found all over the eastern, northeastern and the Midwestern United States. Many of them continue the ancient ways, The sea animals plunged down into the preserving the language and ceremonies. water looking for some earth. Muskrat succeeded and came up with a large handful of The creation story, as well as other earth, which he placed in Turtle’s back and the stories about Haudensaunee life, is still told to earth began to grow. Thus we call Mother the children. From this story can be derived Earth, “Turtle Island”. -
Official Guide to Native American Communities in Wisconsin
Official Guide to Native American Communities in Wisconsin www.NativeWisconsin.com Shekoli (Hello), elcome to Native Wisconsin! We are pleased to once again provide you with our much anticipated NATIVE WISCONSIN MAGAZINE! WAs always, you will find key information regarding the 11 sovereign tribes in the great State of Wisconsin. From history and culture to current events and new amenities, Native Wisconsin is the unique experience visitors are always looking for. As our tribal communities across WI continue to expand and improve, we want to keep you informed on what’s going on and what’s in store for the future. With a new vision in place, we plan to assist each and every beautiful reservation to both improve what is there, and to create new ideas to work toward. Beyond their current amenities, which continue to expand, we must diversify tribal tourism and provide new things to see, smell, touch, taste, and hear. Festivals, culinary arts, song and dance, storytelling, Lacrosse, new tribal visitor centers, even a true hands on Native Wisconsin experience! These are just a few of the elements we want to provide to not only give current visitors what they’ve been waiting for, but to entice new visitors to come see us. We are always looking to our visitors for input, so please let us know how you would like to experience NATIVE WISCONSIN in the future, and we will make it happen for you. We are looking forward to 2015 and beyond. With the return of this magazine, a new website, our annual conference in Mole Lake, and a new online TV show in development, things are getting exciting for all of us. -
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. -
Oriskany:Aplace of Great Sadness Amohawk Valley Battelfield Ethnography
National Park Service U.S. Department of the Interior Ethnography Program Northeast Region ORISKANY:APLACE OF GREAT SADNESS AMOHAWK VALLEY BATTELFIELD ETHNOGRAPHY FORT STANWIX NATIONAL MONUMENT SPECIAL ETHNOGRAPHIC REPORT ORISKANY: A PLACE OF GREAT SADNESS A Mohawk Valley Battlefield Ethnography by Joy Bilharz, Ph.D. With assistance from Trish Rae Fort Stanwix National Monument Special Ethnographic Report Northeast Region Ethnography Program National Park Service Boston, MA February 2009 The title of this report was provided by a Mohawk elder during an interview conducted for this project. It is used because it so eloquently summarizes the feelings of all the Indians consulted. Cover Photo: View of Oriskany Battlefield with the 1884 monument to the rebels and their allies. 1996. Photograph by Joy Bilharz. ExEcuTivE SuMMARy The Mohawk Valley Battlefield Ethnography Project was designed to document the relationships between contemporary Indian peoples and the events that occurred in central New York during the mid to late eighteenth century. The particular focus was Fort Stanwix, located near the Oneida Carry, which linked the Mohawk and St. Lawrence Rivers via Wood Creek, and the Oriskany Battlefield. Because of its strategic location, Fort Stanwix was the site of several critical treaties between the British and the Iroquois and, following the American Revolution, between the latter and the United States. This region was the homeland of the Six Nations of the Iroquois Confederacy whose neutrality or military support was desired by both the British and the rebels during the Revolution. The Battle of Oriskany, 6 August 1777, occurred as the Tryon County militia, aided by Oneida warriors, was marching to relieve the British siege of Ft. -
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. -
How the Past Conspires with the Present and What City of Sherrill V
Grave but Ancient Wrongs: How the Past Conspires With the Present and What City of Sherrill v. Oneida Indian Nation and Oneida Indian Nation v. Madison County Hold for the Future of Tribal Sovereignty Christopher Y. Bosch “Unlike the executive and legislative branches of government, the judiciary cannot turn a deaf ear in the face of disputes such as these. Rather, a judge must put aside any personal opinions or ideas and apply the Constitution, Treaties, and laws of this great country.”1 I. Introduction City of Sherrill v. Oneida Indian Nation2 was decided by the Supreme Court on March 29, 2005. The issue presented was whether the Oneida Indian Nation of New York (hereinafter Oneida or Nation) could avoid state taxation by asserting sovereignty over parcels of reservation land that were long ago sold to non-Indians in violation of the Non-intercourse act and recently reacquired by the Nation in open-market transactions. In its opinion, the Court holds that “standards of federal Indian law and federal equity practice”3 preclude the Oneidas from reviving ancient sovereignty over the land. In its analysis, however, the Court relies on the common law doctrines of laches, acquiescence and impossibility to the near exclusion of federal Indian law. Moreover, there exists ample evidence to suggest that the Oneidas sought redress from state and federal governments for many years and were denied a forum in both state and federal courts, thereby seriously calling into question the application of laches and acquiescence. The more pressing issue, however, is what practical effects this decision will have on the future of tribal sovereignty. -
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. -
Oneida Indian Nation: a Personal History
Oneida Indian Nation: A Personal History Kandice Watson February 25, 2016 Kandice Watson is the Director of Education and Cultural Outreach for the Oneida Indian Nation, and is also Director of the Nation’s Shako:wi Cultural Center. y name is Kandice Watson. I am a member of the Oneida Indian Nation of New York. There are M three Oneida Indian Nations—two are in the United States (one in New York and one in Wisconsin), and the other is in Oneida, Canada. They are all independent of each other. They have their own governments, their own rules, their own everything. I am from New York, and I moved to the Oneida Indian reservation when I was about six years old, in about 1971. In case you are not aware—I was not aware of this myself until a few years ago—the area here around Juniata College has a very strong connection with the Oneida Indian Nation. I do a lot of traveling, and my husband and I drive through Pennsylvania to get to Washington, D.C., and every time we come through Pennsylvania we try to go a different route. One time we found ourselves driving through Oneida, Pennsylvania, and we wondered why on Earth there is an Oneida, Pennsylvania. When I got home I did some research and found out about Juniata and Oneida and the reason why they are here. There used to be an Oneida village here, a long time ago in the mid-1600s. We all know about Captain John Smith. He was the one who was with Pocahontas. -
The Oneida Indian Nation 2020 Annual Report
Oneida Indian Nation 2020 Annual Report Unto the Seventh Generation Oneida Indian Nation 2020 Annual Report A Message From the Nation Representative Children’s Books Preserve Language, Teach and Oneida Nation Enterprises CEO Valuable Life Lessons ........................................pg. 6 Ray Halbritterr ................................................ pgs. 1-2 Retaining Our Heritage................................ pgs. 7-8 A Message From the Oneida Indian Nation Council .................................................pg. 3 Oneida Nation Enterprises Provides Stability for Members, Community During Providing Resources for Members Challenging Yearr ....................................... pgs. 9-14 of All Generations .............................................pg. 4 Nations Remains Committed to Community, Scholarship Program Offers Opportunities Supporting Neighbors .............................. pgs. 15-16 for Students ........................................................pg. 5 www.OneidaIndianNation.com An offi cial publication of the Oneida Indian Nation Our Commitment to the Seventh Generation The People and the leadership of the Oneida Indian Nation have identifi ed three principal long-range goals to guide the community and economic development activities of the Nation and the administration and the leadership of the Nation. The adopted long-range goals of the Oneida Indian Nation are as follows: Help our Members achieve their highest potential in education, physical and mental health, and economic development; Implement the legal -
Reading Comprehension Table of Contents
New York History Reading Comprehension Table of Contents The Peacemaker ................................................1 Alexander Hamilton, John Jay, and the Hendrik Hudson ................................................5 Constitution ................................................164 Trading at Manhattan ......................................8 Benjamin Lattimore, 1761–1838 ..................166 The Dutch West India Company ....................10 Life in New York City....................................169 Albany, New York ............................................12 Aaron Burr and the Democrats ....................172 Peter Minuit and the Patroons ......................15 The Election of 1800 ......................................177 Territorial Disputes, 1632–1637 ....................18 Burr-Hamilton Duel ......................................179 Wilhelm Kieft, 1637–1639 ..............................21 Robert Fulton ................................................181 Indian Wars......................................................25 DeWitt Clinton ..............................................184 Peter Stuyvesant..............................................28 The Mohawk & Hudson Rail Road ..............187 New Amsterdam’s Population ........................31 Early History of African Americans in New Amsterdam’s Buildings ..........................34 Buffalo, New York ......................................189 New Amsterdam Life ......................................36 Nineteenth-Century Albany, New York........191 Fort Neck, -
The Reports of Our Death Are Greatly Exaggerated - Reflections on the Resilience of the Oneida Indian Nation of New York
BYU Law Review Volume 2018 Issue 6 Article 5 Spring 5-1-2019 The Reports of Our Death Are Greatly Exaggerated - Reflections on the Resilience of the Oneida Indian Nation of New York Allison M. Dussias Follow this and additional works at: https://digitalcommons.law.byu.edu/lawreview Part of the Law Commons Recommended Citation Allison M. Dussias, The Reports of Our Death Are Greatly Exaggerated - Reflections on the Resilience of the Oneida Indian Nation of New York, 2018 BYU L. Rev. 1231 (2019). Available at: https://digitalcommons.law.byu.edu/lawreview/vol2018/iss6/5 This Article is brought to you for free and open access by the Brigham Young University Law Review at BYU Law Digital Commons. It has been accepted for inclusion in BYU Law Review by an authorized editor of BYU Law Digital Commons. For more information, please contact [email protected]. 002.DUSSIAS_FIN2_NOHEADERS.DOCX (DO NOT DELETE) 5/6/19 2:18 PM The Reports of Our Death Are Greatly Exaggerated— Reflections on the Resilience of the Oneida Indian Nation of New York Allison M. Dussias* CONTENTS I. INTRODUCTION ........................................................................................ 1232 II. PRELIMINARY MATTERS: DEFINING RESILIENCE, FOCUSING ON THE NATION .................................................................................... 1235 A. Defining Resilience ............................................................................. 1235 B. Focusing on the Oneida Indian Nation of New York........................ 1236 III. ONEIDA RESILIENCE IN THE FACE OF DISPOSSESSION OF LAND, DENIAL OF EXISTENCE, AND DENIGRATION OF SOVEREIGNTY .......................... 1238 A. “We Want Your Land—and We Are Willing to Break the Law to Get It. What’s Yours Is Ours.” ........................................................ 1239 1. The Oneida Nation: America’s “first ally” ................................. 1239 2. After the war was over: National treaty guarantees, state expropriation ..................................................................