With hundreds of vivid and detailed color photographs and an easy narrative style enlivened by historical vignettes, Sarah Peabody Turnbaugh and William A. Turnbaugh bring overdue appreciation to a centuries-old Native American basketmaking tradition in the Northeast in Indian Basketry of the Northeastern Woodlands (Schiffer Publishing, 2014).
The authors explore the full range of vintage Indian woodsplint and sweetgrass basketry in the Northeastern U.S. and Canada, from practical “work” baskets made for domestic use to whimsical “fancy” wares that appealed to Victorian tourists. Continue reading
A film called “Mohawk” premiered in Amsterdam in 1956 and used some footage from the 1939 movie “Drums Along the Mohawk.” The 1956 movie was distributed by 20th Century Fox.
The movie tells the story of an artist assigned to the Mohawk Valley to paint frontier scenes. The artist is involved romantically with three women. There is a vengeful settler in the film trying to start a war with local Indian people. The film was directed by Kurt Neumann and starred Scott Brady and Rita Gam. Continue reading
On October 11 at 6:00 pm at the Unadilla Historical Association Robert Spiegelman will present the lecture “The Sullivan-Clinton Campaign, Then and Now”.
During America’s Revolution, George Washington ordered Generals Sullivan and Clinton to launch the biggest operation to date against sovereign peoples in North American history. Most Iroquois are uprooted from their homelands, making way for the Erie Canal and Westward Expansion. Strikingly, though Sullivan/Clinton has the most historical markers in New York, it has been nearly forgotten. Spiegelman’s lecture combines fresh research, visuals, and animated maps to attempt to answer why. Continue reading
The Fort Plain Museum will be hosting interpretive historians over the coming month, including: Glenn A. Bentz, who will present on the Haudenosaune (Iroquois) in the Mohawk Valley in the 18th Century; Jeff Tew who will discuss British Officers serving in the Mohawk Valley during the American Revolution; and John Anson, who specializes in Artillery, will offer an audio-visual presentation on cannon manufacturing in the 18th century.
Presentations begin at 7 pm. Admission is free and open to the public, although donations are appreciated. The Fort Plain Museum is located at 389 Canal Street, Fort Plain. Check their Facebook page or website at http://fortplainmuseum.com/index.html Details can be found below. Continue reading
The Cayuga Museum of History and Art, in Auburn, NY has opened its newest exhibit, A Living Legacy: Arts of the Haudenosaunee, which features original art from more than a dozen artists from the Six Nations of the Iroquois Confederacy.
Among those exhibiting are Tom Huff, Trevor Brant, Eric Gansworth, Richard Glazer-Danay, Alex Hamer, Debra Hoag, G. Peter Jemison, Luis Lee, Penny Minner, Terrill Hooper O’Brien, Erwin Printup, and Marla Skye, and more. Continue reading
Kinzua Dam has cast a long shadow on Seneca life since World War II. The project, formally dedicated in 1966, broke the Treaty of Canandaigua of 1794, flooded approximately 10,000 acres of Seneca lands in New York and Pennsylvania, and forced the relocation of hundreds of tribal members.
In Laurence M. Hauptman’s In The Shadow of Kinzua: The Seneca Nation of Indians Since World War II (Syracuse Univ. Press, 2013), he presents presents both a policy study, namely how and why Washington, Harrisburg, and Albany came up with the idea to build the dam, as well as a community study of the Seneca Nation of Indians in the postwar era. Sold to the Senecas as a flood control project, the author argues that major reasons for the dam were the push for private hydroelectric development in Pennsylvania and state transportation and park development in New York. Continue reading
The Iroquois Indian Museum will have a Social Dance Saturday on July 12 at the Museum featuring Onota’a:ka (Oneida Nation Dancers), based in the central New York Haudenosaunee (Iroquois) community of Oneida.
Founded by Elder and Wolf Clan Mother Maisie Shenandoah for the purpose of cultural education, the troupe’s original purpose continues to be carried forth by daughter Vicki, granddaughter Tawn:tene (Cindy Schenandoah Stanford) and an extended family with common goals. Continue reading
The Kanatsiohareke (Gah-Nah-Joe-Hah- Lay- Gay) Summer Festival is a family-friendly celebration of Mohawk culture that is shared with friends, relatives, volunteers and everybody in the local Mohawk River Valley community.
The event includes Iroquois (Haudenosaunee) storytelling, dancing, music and culture as well as contemporary music. Vendors will be selling Native American art works and crafts. Food will include some traditional Mohawk dishes as well as organic grass-fed beef. Continue reading
The Iroquois Indian Museum in Howes Cave, NY has announced its new exhibition, Standing in Two Worlds: Iroquois in 2014, which will open on April 1st and remain at the Museum through November 30.
The exhibit features over 30 Haudenosaunee (Iroquois) artists and focuses upon contemporary concerns that warrant their attention and creative comment. Exhibition works (artwork and poetry) include those that explore boundaries and borders, environment, hydro-fracking, economy, gaming, the digital/disposable age, sports mascots, the impact of national/international events and decisions, the role of tradition and community, and the state of the arts. Continue reading
Scholars divide time into periods in an effort to make history comprehensible, but when to draw the diving line can be problematical and historians often disagree where one period ends and another begins.
For the birth of the nation, I am using the end of the colonial period, roughly from the French and Indian War to the end of the War of 1812. The colonial era for me was the time of the settlement of the 13 colonies which would become the United States. That process began in Jamestown and ended approximately 130 years later in Georgia. Up until then individual colonies, notably New York, Massachusetts / New England, and Virginia, dominate the curriculum, scholarship, and tourism, with only passing references to the Quakers in Pennsylvania and the Dutch in New York. Continue reading
Peacefully sharing a space-time continuum does not come easily to our species. The challenge of doing so was played out in colonial New Amsterdam/New York in the 17th and 18th centuries especially from Albany and Schenectady westward throughout the Mohawk Valley.
There, and north to the Champlain Valley and Canada, multiple peoples who had not yet become two-dimensional cliches struggled to dominate, share, and survive in what became increasingly contentious terrain. Battles were fought, settlements were burned, and captives were taken, again and again.
By the 19th century, much of that world had vanished save for the novels of James Fenimore Cooper. By the 20th century, that world existed in state historic sites, historical societies and local museums, Hollywood, and at times in the state’s social studies curriculum. Continue reading
The challenge of contact in the 17th century between the Dutch and the Iroquois was brought to life in the 21st century with a symbolic summer journey from western New York to the United Nations to celebrate the 400th anniversary of the Two Row Wampum and its message.
That event was the subject of several posts on The New York History Blog. I wrote about the scholarly challenges posed by the Two Row Wampum; Naj Wikoff, an artist active in the Lake Placid region, also wrote about the the Two Row Wampum, acknowledging that there is not a written record of the treaty, nor does the physical object exist, but the oral tradition of the event is valid and its message remains relevant. Continue reading
The University of Nebraska Press has published From Homeland to New Land: A History of the Mahican Indians, 1600-1830, by William A. Starna, Professor Emeritus of Anthropology at the State University of New York College at Oneonta.
This history of the Mahicans begins with the appearance of Europeans on the Hudson River in 1609 and ends with the removal of these Native peoples to Wisconsin in the 1830s. Marshaling the methods of history, ethnology, and archaeology, William A. Starna describes as comprehensively as the sources allow the Mahicans while in their Hudson and Housatonic Valley homeland; after their consolidation at the praying town of Stockbridge, Massachusetts; and following their move to Oneida country in central New York at the end of the Revolution and their migration west. Continue reading
The Board of the Trustees of the Iroquois Indian Museum has announced a search for an Executive Director. Located in Howes Cave, NY, the Museum is a non-profit educational institution dedicated to fostering understanding of Iroquois culture by using the arts of the Iroquois from the past to the present to tell their unique story. Continue reading
The Journal of Early American History (JEAH) has published a special free issue that focuses on the Two Row Wampum treaty, a historical agreement between the Dutch and the Iroquois that purportedly took place on April 21, 1613 – a date that is based on an allegedly forged document. The treaty has been the subject of most discussion in recent months.
During the month of July and the first week of August supporters of the Two Row Wampum Renewal Campaign paddled from Onondaga Lake, and down the Mohawk and Hudson rivers to New York City to draw attention to environmental concerns and native sovereignty rights on Two Row Wampum treaty anniversary date. Continue reading
The historic journey of Two Row Wampum is in the news. The journey by water from Albany to the United Nations has been recorded and chronicled each step of the way.
The culminating activity at the conclusion of the journey is to honor the International Day of the World’s Indigenous Peoples. The paddlers consist of roughly equal numbers of Indigenous and non-Indigenous peoples, paddling side-by-side in two lines to honor and bring to life the imagery of the Two Row Wampum.
The 32nd Iroquois Indian Festival — a celebration of Iroquois creativity and self expression — takes place Saturday, Aug 31, and Sunday, Sept. 1, at the Iroquois Indian Museum, 324 Caverns Road, Howe’s Caverns, NY. The festival is open daily from 10 a.m. to 6 p.m. with admission of $10 for adults and $5 for children.
In conjunction with the Museum’s new 2013 exhibit, IndianInk: Iroquois & the Art of Tattoos, there will be tattoo contest at 2 p.m. on Saturday. Everyone is invited to show off their tattoos with winners chosen by audience feedback. There are three contest categories: Best Male, Best Female and Best of Show. Continue reading
The Cayuga Museum of History and Art, in Auburn, New York, has announced the return of 21 objects of spiritual significance to the custody of the Onondaga Nation. Nineteen masks and two wampum articles associated with burials were transferred from the Museum collection to the Onondaga Nation.
The 1990 Federal Native American Graves Protection and Repatriation Act (NAGPRA) mandates that federally funded museums return Native American “cultural items” to the lineal descendants or culturally-affiliated groups of the people who created them. The cultural objects covered include human remains, funerary objects, sacred objects, and items of cultural patrimony. Continue reading
The 31st Annual Iroquois Indian Festival takes place on Saturday, Sept. 1 and Sunday, Sept 2, at the Iroquois Indian Museum, 324 Caverns Road. For two days, from 10 a.m. to 6 p.m., the Festival features traditional Iroquois music, dance, Native foods and much more. Admission is $10 for adults and $5 for children. Continue reading
Karim M. Tiro’s The People of the Standing Stone: The Oneida Nation From Revolution Through the Era of Removal (Univ. of Mass. Press, 2011) traces the history of the Oneida’s experiences from the American Revolution to the mid-nineteenth century.
Between 1765 and 1845, the Oneida Indian Nation weathered a trio of traumas: war, dispossession, and division. During the American War of Independence, the Oneidas became the revolutionaries most important Indian allies. They undertook a difficult balancing act, helping the patriots while trying to avoid harming their Iroquois brethren.
Despite the Oneidas wartime service, they were dispossessed of nearly all their lands through treaties with the state of New York. In eighty years the Oneidas had gone from being an autonomous, powerful people in their ancestral homeland to being residents of disparate, politically exclusive reservation communities separated by up to nine hundred miles and completely surrounded by non-Indians.
The Oneidas physical, political, and emotional division persists to this day. Even for those who stayed put, their world changed more in cultural, ecological, and demographic terms than at any time before or since. Oneidas of the post-Revolutionary decades were reluctant pioneers, undertaking more of the adaptations to colonized life than any other generation. Amid such wrenching change, maintaining continuity was itself a creative challenge. The story of that extraordinary endurance lies at the heart of this book. Additional materials, including teaching resources, are available online.
The author specializes in North America from the 16th through the mid-19th centuries. He is also the author of Along the Hudson and Mohawk: The 1790 Journey of Count Paolo Andreani (University of Pennsylvania Press, 2006). Tiro is an Associate Professor of History at Xavier University and is currently researching the history of the United States sugar industry.
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