OscailtAn Anarchist Study of the Iroquois"Where License Reigns With All Impunity"2008-01-06T08:44:36+08:00Anarkismoanarkismoeditors@lists.riseup.nethttp://www.anarkismo.net/atomfullposts?story_id=4907http://www.anarkismo.net/graphics/feedlogo.gif.http://www.anarkismo.net/article/4907#comment75212008-01-06T08:44:36+08:00.
Anarcho-Indigenism
While Bookchin might have not recognized similarities be...<A NAME="anarchoindigenism">
<h2>Anarcho-Indigenism</h2>
<p></A></p>
<p>While Bookchin might have not recognized similarities between his own anti-authoritarian politics and the traditional Rotinonshón:ni polity, some Rotinonshón:ni have also brushed off such comparisons. In an essay attempting to dissuade Rotinonshón:ni from participating as allies in the protests against the Free Trade Area of Americas (FTAA) meetings held in April 2001 in Québec City, Teiowí:sonte argued that the "platform and aspirations among some of these groups, particularly the Anarchists, are to eliminate any structured authority. Anarchism is a Greek word meaning without government. Their beliefs are contradictory to that of the Kaianere'kó:wa and actually threaten the existence of Haudenosaunee governments if these groups ever attain their ultimate goal." (117)</p>
<p>At least one of Teiowí:sonte's comrades in the Wasáse Movement, Taiaiake, might disagree with Teiowí:sonte's interpretation of anarchism. Others, like Ward Churchill, have seen commonalities between Indigenism and Anarchism. (118) Taiaiake, coming from a traditionalist Kanien'kehá:ka perspective but also an academic career in political science, history and indigenous governance, argues explicitly for an "anarcho-indigenism."(119) Far from seeing anarchism as a hindrance to the reestablishment of the Kaianere'kó:wa as the polity of modern Rotinonshón:ni, Taiaiake sees anarchism as the kind of political philosophy, "fundamentally anti-institutional, radically democratic, and committed to taking action for change,"(120) that is needed to combine with the indigenous vision of a good society. Not only do the commonalities exist in terms of philosophy, but they are increasingly being seen on the levels of strategy and praxis:</p>
<blockquote><p>"There are philosophical connections between indigenous and some strains of anarchist thought on the spirit of freedom and the ideals of a good society. Parallel critical ideas and visions of post-imperial futures have been noted by a few thinkers, but something that may be called anarcho-indigenism has yet to develop into a coherent philosophy. There are also important strategic commonalities between indigenous and anarchist ways of seeing and being in the world... a rejection of alliances with legalized systems of oppression, non-participation in the institutions that structure the colonial relationship, and a belief in bringing about change through direct action, physical resistance, and confrontations with state power. It is on this last point that connections have already been made between Onkwehonwe groups and non-indigenous activist groups in the anti-globalization movement." (121)<br />
</BLOCKQUOTE></p>
<p>In defining universal indigenous principles, Taiaiake's position is not only anti-statist but also explicitly anti-hierarchical: "Traditional indigenous nationhood stands in sharp contrast to the dominant understanding of 'the state': there is no absolute authority, no coercive enforcement of decisions, no hierarchy, and no separate ruling entity." (122) He goes so far as to call continued cooperation with the state as "morally unacceptable." (123)</p>
<p>Perhaps anarchism and the struggle of other social movements have had effects upon indigenism as well. While Taiaiake is a passionate proponent of a return to traditional polity, he acknowledges that "it's not going to look the same as before. Our ideas about injustice might even possess and lead us to fight our own people and the injustice they are bringing on through the instrument of their form of government." (124)</p>
<p>The similarities between anarchism and indigenism are being increasingly noticed, as anarchists find themselves in solidarity with indigenous struggles from Oaxaca to Ohswé:ken. Some have gone so far as to argue that indigenism is the ancestor of anarchism(126)--a claim that seems all that more plausible when anarchists study the traditional polity of the Rotinonshón:ni. Teiowí:sonte has called the traditional polity of the Rotinonshón:ni the "original socialist paradise," partly because of its influence on Marx's socialism.(127) Feminists in the U.S. have acknowledged the influence of Rotinonshón:ni on their vision of equality. The traditional polity of the Rotinonshón:ni has demonstrated that cultural evolution is not unilinear. There is an alterative to a stratified, hierarchical, patriarchical society and an exploitive economy--but we must build it now, and not wait idly for some far-off future when material culture has completed its development. There is an alternative to kleptocracy. It is possible today!</p>
<p><CENTER><IMG SRC="http://nefac.net/files/wampum_evergrowingtree.jpg"><br />
<I>"The Evergrowing Tree" belt</I> (125)</CENTER></p>
<p><HR></p>
<p><A NAME="bibliography"><br />
<h2>Bibliography</h2>
<p></A></p>
<p><UL><br />
<LI>Akwesasne Notes, <A HREF="http://www.ratical.org/many_worlds/6Nations/BasicCtC.html">"Basic Call to Consciousness: The Haudenosaunee Address to the Western World"</A> Geneva, Autumn 1977</LI><LI>Taiaiake Gerald Alfred, <U>Peace, Power, Righteousness: An Indigenous Manifesto</U> (Don Mills: Oxford University Press, 1999)</LI><LI>Taiaiake Gerald Alfred, <U><A HREF="http://www.broadviewpress.com/bvbooks.asp?BookID=713">Wasáse: Indigenous Pathways of Action and Freedom</A></U> (Peterborough, ON: Broadview Press, 2005)</LI><LI>Harold Barclay, <U>People Without Government: An Anthropology of Anarchy</U> (London: Kahn & Averill, 1990)</LI><LI>Daniel P. Barr, <U>Unconquered: The Iroquois League at War in Colonial America</U> (Westport, CT: Praeger Publishers, 2006)</LI><LI>Murray Bookchin, <U><A HREF="http://www.akpress.org/2004/items/ecologyoffreedom">The Ecology of Freedom</A></U> (London: AK Press, 1982)</LI><LI>Murray Bookchin, <U><A HREF="http://libcom.org/library/social-anarchism--lifestyle-anarchism-murray-bookchin">Social Anarchism or Lifestyle Anarchism</A></U> (London: AK Press, 1997)</LI><LI>Murray Bookchin, <A HREF="http://www.democracynature.org/dn/vol2/bookchin_nationalism.htm">Nationalism and the "National Question"</A> (Democracy and Nature: Vol. 2, No. 2, Issue 5, 1994)</LI><LI>Darren Bonaparte, <U><A HREF="http://www.wampumchronicles.com/book.html">Creation and Confederation: The Living History of the Iroquois</A></U> (Ahkwesáhsne: The Wampum Chronicles, 2006)</LI><LI>Darren Bonaparte, <A HREF="http://wampumchronicles.com/kaniatarowanenneh.html">"Kaniatarowanenneh: River of the Iroquois"</A> (Wampum Chronicles)</LI><LI>Mitchel Cohen, <A HREF="http://www.groundscore.org/articles_view.asp?nID=152 ">"Listen, Bookchin!"</A> (A Red Ballon Collective Pamphlet, 1999)</LI><LI>Ward Churchill, <A HREF="http://auto_sol.tao.ca/node/view/1333">"Indigenism, Anarchism, and the State: An Interview with Ward Churchill"</A> ("Uping the Anti", #1)</LI><LI>Teiowí:sonte Thomas Deer, <A HREF="http://revolutionarycreations.com/lit_page/the_hereditary_question.PDF )">"The Hereditary Question"</A> (Revolutionary Creations)</LI><LI>Teiowí:sonte Thomas Deer, <A HREF="http://revolutionarycreations.com/lit_page/international/the_new_revolutionary_war.PDF">"The new Revolutionary War"</A> (Revolutionary Creations)</LI><LI>Teiowí:sonte Thomas Deer, <A HREF="http://revolutionarycreations.com/lit_page/haudenosaunee/the_traditionalist_doctrine.PDF">"The Traditionalist Doctrine"</A> (Revolutionary Creations)</LI><LI>Teiowí:sonte Thomas Deer, <A HREF="http://www.newsocialist.org/mag-pdfs/NewSocialist-Issue58.pdf">"Barred from the 'socialist' paradise"</A> (New Socialist, #58, September/October 2006)</LI><LI>Jared Diamond, <U>Guns, Germs and Steel</U> (New York: W.W. Norton & Company, Inc., 1999)</LI><LI>Frederick Engels, <U><A HREF="http://www.marxists.org/archive/marx/works/1884/origin-family/ch03.htm">Origins of the Family: The Iroquois Gens</A>, Marx/Engels Selected Works, Volume Three</U> (1884)</LI><LI>David Graeber, <U><A HREF="http://www.palgrave-usa.com/Catalog/product.aspx?isbn=0312240457">Towards an Anthropological Theory of Value: False Coin of Our Own Dreams</A></U> (New York, NY: PALGRAVE, 2001)</LI><LI>Kanatiiosh Barbara Gray, <A HREF="http://www.tuscaroras.com/graydeer/pages/lawstory.htm">"The Importance of Narratives in Understanding: The Passions & Law"</A> </LI><LI>Hunter Gray, <A HREF="http://www.hunterbear.org/strawberries.htm">"Strawberries, the Iroquois, and My Strawberry Socialism"</A></LI> <LI>Donald A. Grinde, Jr and Bruce E. Johansen, <A HREF="http://www.ratical.org/many_worlds/6Nations/EoL/">Exemplar of Liberty: Native America and the Evolution of Democracy</A> (1990)</LI><LI>Kahentinetha Horn, <A HREF="http://www.mohawknationnews.com/news/singlenews.php?en=en&layout=mnn&newsnr=295&backurl=%2Fnews%2Fnews3.php%3Flang%3Den%26layout%3Dmnn%26sortorder%3D0&srcscript=/news/news3.php">"Traditional Culture and Community Competition: an Analysis of the On-Going Struggle between the Great Law and the Code of Handsome Lake in Kahnawake"</A> (Mohawk Nation News)</LI><LI>Francis Jennings, <U>The Ambiguous Iroquois Empire: The Covenant Chain Confederation of Indian Tribes With English Colonies</U> (New York: W.W. Norton & Company, Inc., 1984)</LI><LI>Donald S. Lutz, "The Iroquois Confederation Constitution: an analysis." (Publius Volume: 28 Issue: 2, 1998)</LI><LI>Barbara A. Mann, "The Lynx in Time: Haudenosaunee Women's Traditions and History" (American Indian Quarterly, Summer 98, Vol. 21 Issue 3)</LI><LI>Lewis Henry Morgan, <U><A HREF="http://www.canadiana.org/ECO/PageView/38467/0005?id=30bfe9a899e08c7a">The League of the Ho-de'-no-sau-nee, or Iroquois,</A></U> 1850</LI><LI>Arthur C. Parker, <U><A HREF="http://www.constitution.org/cons/iroquois.htm">The Constitution of the Five Nations or the Iroquois Book of the Great Law</A></U>, (Albany: University of the State of New York, 1916)</LI><LI>Natoway Brian Rice, <A HREF="http://www.wampumchronicles.com/creationstory.html">"The Great Epic"</A> ("Wampum Chronicles")</LI><LI>Daniel K. Richter, <U>The Ordeal of the Longhouse: The Peoples of the Iroquois League in the Era of European Colonization</U> (University of North Carolina Press, 1992)</LI><LI>Dean R. Snow, <U>The Iroquois</U>, (Malden, MA: Blackwell Publishing, 1994)</LI><LI>John Steckley, <A HREF="http://www.wyandot.org/wendat.htm">"Wendat Dialects and the Development of the Huron Alliance"</A> (Humber College)</LI><LI>Reuben Gold Thwaites (ed.), <U><A HREF="http://puffin.creighton.edu/jesuit/relations/">The Jesuit Relations and Allied Documents: Travels and Explorations of the Jesuit Missionaries in New France 1610-1791</A></U></LI><LI>Anthony F.C. Wallace, <U>The Death and Rebirth of the Seneca</U> (New York: Vintage Books, 1972)</LI><LI>Sally Roesch Wagner, <U><A HREF="http://www.pinn.net/~sunshine/book-sum/wagner4.html">Sisters in Spirit: Haudenosaunee (Iroquois) Influence on Early American Feminists</A></U> (Summertown, TN: Native Voices, 2001)</LI><LI>George Woodcock, <A HREF="http://aurora.icaap.org/archive/woodcock.html">"Anarchy, Freedom, Native People & The Environment"</A> (Aurora Online)</LI></UL></p>
<p><A NAME="glossary"><br />
<h2>Glossary</h2>
<p></A>Terms are mostly in standard Kanien'kehá:ka<br />
<UL><LI><B>Erielhonan</B> / Rhiierrhonon (Erie) : Iroquois-speaking nation, People of the Long Tail, People of the Cat, south of Lake Erie</LI><LI><B>Iakoiá:ner</b> / Oianer / Oyaner / Oyander / Yakoyaner : Clan Mothers, Title Holder, "they know the path", "good path maker", "good", "noble" <B>Iotiiá:ner</B> / Otiyaner is the plural form.</LI><LI><B>Kahwá:tsire</b> / Ohwachira : Matrilineal Clan</LI><LI><B>Kaianere'kó:wa</b> / Gayanashagowa / Gai Eneshah Go' Nah : "The Great Good Way", "The Great Law", "The Great Law of Peace", "The Good Tidings of Peace and Power (and Righteousness)", "The Great Binding Law", "The Constitution of the Five (Six) Nations"</LI><LI><B>Kaion'kehá:ka</b> / Kaiokwenhá:ka` / Kaionkwe'haka / Kaokwa haka / Kayonkwe'haka (Cayuga) : "People of the great swamp". Iroquois-speaking nation, the third nation to join the Rotinonshón:ni. West of the Ononta'kehá:ka nation, and east of the Shotinontowane'á:ka nation. A younger brother nation.</LI><LI><B>Kanien'kehá:ka</b> / Kenienke haka / Kanyen'kehaka (Mohawk) : "People of the flint". Iroquois-speaking nation, first nation to join the Rotinonshón:ni. The keepers of the Eastern Door. An older brother nation.</LI><LI><B>Kakwa:ko</b> (Neutral) : Iroquois-speaking nation near the Niagara</LI><LI><B>Karihwí:io</b> / Gaiwiio : "the good message", The Code of Handsome Lake</LI><LI><B>Ohnkanetoten</B> / Ehkanehdodeh / Enkanedoden : "Pine Tree" chief/sachem, selected by council of roiá:ner, serve for life, have voice but not vote in council of roiá:ner consensus decision-making, may be stripped of their title by council of roiá:ner (the council will no longer hear them).</LI><LI><B>Oneniote'á:ka</B> / Onenyote'haka (Oneida, Onneiouts) : "People of the standing stone". Iroquois-speaking nation, second nation to join the Rotinonshón:ni. West of Kanien'kehá:ka nation, east of Ononta'kehá:ka nation. Allied to the United States during the U.S. Revolutionary War. A younger brother nation.</LI><LI><B>Onkwehón:we</b> / Onkwehonwe : the original people, indigenous</LI><LI><B>Ononta'kehá:ka</B> / Oneota haka(Onondaga): "People of the hills". Iroquois-speaking nation, the fifth nation to join the Rotinonshón:ni. Keepers of the central council fire. West of the Oneniote'á:ka nation, east of the Kaion'kehá:ka nation. An older brother nation.</LI><LI><B>Roiá:ner</B> / Royaner / Roianer / Hoyane : "He makes a good path for people to follow", "good", "noble", clan chiefs/sachem, selected by the iakoiá:ner, usually from men within the kahwá:tsire, subject to removal from office by decision of iakoiá:ner. Rotiiá:ner / Rotiyaner / Rotiianer is the plural form. Their badge of office is a deer antler headress, symbolizing that they will only eat the flesh of deer and make war no more. To participate in warfare, a roiá:ner would have to give up their position as roiá:ner.</LI><LI><B>Ratihnhohanónhnha</B> / Roninhohhot : the door keepers, the Shotinotowane'haka charged with guarding the western door of the Rotinonshón:ni longhouse.</LI><LI><B>Rotinonshón:ni</B> / Rotinoshoni / Rotinonsonni / Rotinonsionni / Haudenosaunee / Hotinnochiendi / Ganonsyoni (Iroquois) : "People of the long house", "the people of the completed longhouse", "the lodge extended lengthwise", the Five / Six Nations of the Iroquois, the league of the Iroquois, the Iroquois confederacy.</LI><LI><B>Shotinontowane'á:ka</B> / Shotinontowane'haka / Sonontowa haka (Seneca) : "People of the great mountain". Iroquois-speaking nation. Fourth nation to join the Rotinonshón:ni. The door keepers, the western most nation of the Rotinonshón:ni. An older brother nation.</LI><LI><B>Susquehannock</B> / Conestoga : Iroquois-speaking nation, south of the Rotinonshón:ni</LI><LI><B>Tehatiskaró:ros / Taskaroraha:ka</B> / Taskarorahaka (Tuscarora) : "People of the shirt". Iroquois-speaking nation who migrated north after pressure from North Carlonia settlers. The sixth nation to join the Rotinonshón:ni as a distinct, autonomous nation--but did not have roiá:ner in Rotinonshón:ni council. Oneniote'á:ka roiá:ner would speak for them in council, and Taskarorahaka were regarded as the younger brothers to the Oneniote'á:ka.</LI><LI><B>Tionontati</B> (Petun) : Iroquois-speaking nation, "Tobacco", Khionontateronon, Conkhandeerrhonon, Quieunontati</LI><B>Wendat</B> / Wyndat / Wyandot / Wyandatt (Huron) : Iroquois-speaking nation “Huron“ was the French name for the Wendat because of their farming. Literally, “Huron“ means “peasant“; Guyandot, Guyandotte, Ouendat, and Wyandotte. Included : Arendahronon (rock people); Attignawantan (Attignaouentan, Attignousntan) (bear people); Attigneenongnahac (Attiguenongha) (cord people); and Tahontaenrat (Scanonaerat, Scahentoarrhonon) (deer people).</LI><LI><B>Wenrohronon</B> / Ahouenrochrhonon (Wenro): Iroquois-speaking nation, "the people of the place of floating scum", Ahouenrochrhonon and Ouenrionon.</LI></UL></p>
<p><A NAME="people"><br />
<h3>People</h3>
<p></A><UL><LI><B>Aiewáhtha</b> / Ayenwatha / Ayonwentah / Ayawatha / Ayonwatha / Hiawatha / Hayanwatah : Kanien'kehá:ka roiá:ner, possibly Ononta'kehá:ka adopted as Kanien'kehá:ka. Title is requickened.</LI><LI><B>Atsenhaienton Kenneth Deer</B> : "The fire still burns". Kanien'kehá:ka of the Bear kahwá:tsire, residing in Kahnawà:ke, publisher and editor of "The Eastern Door", Chairman/Rapporteur of the UN Workshop on Indigenous Media in New York in December of 2000, member of the Board of Directors for the Quebec Community Newspapers Association from 1999-2001, and co-chairman of the National Indian Education Council in Canada.</LI><LI><B>Barbara Alice Mann, Ph.D</B> : Shotinontowane'á:ka author, professor of Native American Studies at the University of Toledo</LI><LI><B>Dayodekane / Seth Newhouse</B> : Kanien'kehá:ka and Ononta'kehá:ka author of Ohswé:ken. He transcribed the Kaianere'kó:wa in 1885, but was not credited when Gawasco Waneh published it.</LI><LI><B>Ganioda'yo</b> / Ganeodiyo / Gunyundiyo : <B>"Handsome Lake"</b>, Shotinontowane'á:ka roiá:ner who brought the Karihwí:io. Title is requickened.</LI><LI><B>Gawasco Waneh</b> / Gawaso Wanneh / <b>Arthur Caswell Parker</b> : "Talking Leaves", Shotinontowane'á:ka archeologist, historian, published Kaianere'kó:wa in English.</LI><LI><B>Hunter Gray (Hunterbear) John R Salter, Jr.</b> : Ahkwesáhsne Kanien'kehá:ka, Mi'kmaq, St. Francis Abenaki, labor organizer and civil rights activist, former departmental chair of Indian Studies at University of North Dakota, member of Solidarity, Socialist Party USA, Democratic Socialists of America, Committees of Correspondence for Democracy and Socialism and the United Auto Workers Local 1981 (National Writers Union).</LI><LI><B>Kahentinetha Horn</b> : Kanien'kehá:ka journalist and activist from Kahnawà:ke, editor of Mohawk Nation News (MNN). She is also a professor of Indigenous Women's History at Concordia University.</LI><LI><B>Kanatiiosh Barbara Gray, JD</b>: Kanien'kehá:ka/Ononta'kehá:ka and Deer kahwá:tsire from Ahkwesáhsne, author and Ph.D. candidate for Native American Justice Studies, Arizona State University Law School, Editor of the Haudenosaunee Environmental Task Force (HETF) Newsletter</LI><LI><B>Karonhienhá:wi</b> / Karonienhawi / <b>Matilda Joslyn Gage</b> : "Sky Carrier", a suffragist of European ancestery adopted into the Wolf kahwá:tsire of the Kanien'kehá:ka.</LI><LI><B>Natoway Brian Rice, Ph.D</b> : Kanien'kehá:ka author, assistant professor of aboriginal Education at the University of Winnipeg</LI><LI><B>Ranatakárias</b> / Ranatakiias / Hanadagywu / Caunotaucarius /Conotocarious / Hanadahguyus : "Town Destroyer", title given to George Washington when President of the United States because of his ordering the Sullivan-Clark military expedition against the Rotinonshón:ni. The title has been passed on to subsquent U.S. presidents since.</LI><LI><B>Sakoiatentha Darren Bonaparte</b> : Kanien'kehá:ka author from Ahkwesáhsne, wampumchronicles.com, member of Wasáse Movement</LI><LI><B>Segoyewatha</b> / Sagoyawatha : Shotinontowane'á:ka and ohnkanetoten, famous orator, "He Keeps Them Awake", <B>"Red Jacket"</b>, Otetiani, "always ready"</LI><LI><B>Taiaiake Gerald Alfred, Ph.D</B> : Kanien'kehá:ka author from Kahnawà:ke, adjunct professor of Political Science, Director of Indigenous Governance Programs and the Indigenous Peoples Research Chair at the University of Victoria, member of Wasáse Movement</LI><LI><B>Teiowí:sonte Thomas Deer</b> : Kanien'kehá:ka journalist and illustrator from Kahnawà:ke, member of Wasáse Movement</LI><LI><B>Tekanawí:ta</b> / Dekanahwideh / Deginawada / Deganawida : "Two Currents Coming Down", possibly Kanien'kehá:ka, possibly Wendat adopted by Kanien'kehá:ka. The title is not requickened. <b>"The Peacemaker"</b> is an English sobriquet.</LI><LI><B>Thaientané:ken</b> / Tyientané:ken / Thayendanegea / Tyendinaga / <b>Joseph Brant</b> : Kanien'kehá:ka and ohnkanetoten, lead many Rotinonshón:ni against the United States. His efforts would help establish the community at Ohswé:ken, the Six Nation's reserve along the Grand River, and the town of Brantford is named for him, as is the Tyendinaga Mohawk Community at the Bay of Quinte.</LI><LI><B>Thatotáhrho</b> / Tatotaho / Atotárho / Atotarho / Tododaho / Tadadaho / Adodarho / Adoda:r'ho : Ononta'kehá:ka roiá:ner, keeper of the council fire. Title is requickened. The current Thatotáhrho is Sid Hill.</LI><LI><B>Tsikónhsase</b> / Tsokansase / Jigonsaseh / Jikohnsaseh / Djikonsa’se : "the mother of nations", "the peace queen", "round face" possibly of the Kakwa:ko on east side of the Niagara, provisioned warriors and also administered disputes. Title is requickened.</LI></UL></p>
<p><A NAME="places"><br />
<h3>Places</h3>
<p></A><UL><LI><B>Ahkwesáhsne</b> : "Where the partridge drums", St. Regis</LI><LI><B>Hochelaga</b> (Montreal): also called Tiohtiá:ke / Tsotiahke in Kanien'kehá:ka "where the people split apart."</LI><LI><B>Kahnawà:ke</b> / Kahnawake / Caughnawaga : "On the rapids", a Kanien'kehá:ka community near Montreal.</LI><LI><B>Kanehsatà:ke</b> : "On the crusty sands", a Kanienkeha community near Oka and Montreal.</LI><LI><B>Kaniatarí:io</b> : "Beautiful lake", Lake Ontario</LI><LI><B>Kaniatarowanénhne</b> / Kaniatarowanenneh : "Big waterway" in Kanien'kehá:ka. Also called the St. Lawrence River.</LI><LI><B>Kenhtè:ke</b> (Tyendinaga) : "Place of the bay", a Kanien'kehá:ka Community at the Bay of Quinte, birthplace of Tekanawí:ta.</LI><LI><B>Ohswé:ken</B> / Ohsweken : the Six Nations reserve along the Grand River, the Haldimand Tract</LI><LI><B>Onnontaé / Ononta:ke</b> (Onondaga) : "On the Hill", Ononta'kehá:ka town, near Syracuse, where the central council fire of the Rotinonshón:ni is kept.</LI><LI><B>Stadacona</b> : also called Tetiatenontarì:kon in Kanien'kehá:ka, near Quebec City</LI><LI><B>Tonawanda</b> : West of Alabama, New York<LI><B>Tuscorara</b> : Near Niagara Falls</LI></UL></p>
<p><B>Niá:wen</b> : Thanks. Niá:wen to Kaiò for helping with this glossary.</p>
<p><A NAME="endnotes"><br />
<h2>End Notes</h2>
<p></A></p>
<p>1. Thwaites, The Jesuit Relations and Allied Documents: Travels and Explorations of the Jesuit Missionaries in New France 1610-1791, Vol. 51<br />
2. Diamond, Guns, Germs and Steel, 268-269<br />
3. For this article, "Iroquois" will be used to refer to those who speak a northern Iroquois language, while "Rotinonshón:ni" (Haudenosaunee) will be used for the specific polity, also known as the People of the Longhouse and the League (Confederacy) of Five (Six) Nations. Terms used throughout the article are mostly in standard Kanien'kehá:ka<br />
4. Bonaparte, Creation and Confederation, 47<br />
5. Also referred to as Gayanashagowa, "The Great Law," "The Great Law of Peace", "The Good Tidings of Peace and Power (and Righteousness)," "The Great Binding Law," "The Constitution of the Five (Six) Nations"<br />
6. Diamond, 286-287<br />
7. Ibid, 276<br />
8. Bookchin, Social Anarchism or Lifestyle Anarchism<br />
9. Symbolizes the confederation of the Rotinonshón:ni. Each square is a seperate nation, with the white pine in the center representing Ononta'kehá:ka as the central fire keepers.<br />
10. Bonaparte, Creation and Confederation, 7<br />
11. Ohswé:ken is also known as the Six Nations Reserve at Grand River, the Haldimand Tract. The version mentioned here is Seth Newhouse’s. Bonaparte, Creation and Confederation, 85<br />
12. Bay of Quinte is also home of the Tyendinaga (a reference to Thayendanega) Kanien'kehá:ka community established in 1784. There is a memorial at the Community Centre to "The Peacemaker"--an English sobriquet of Tekanawí:ta. The version mentioned here is the Ohswé:ken Rotiiá:ner version. Bonaparte, Creation and Confederation, 81<br />
13. Barbara Mann, "The Lynx in Time: Haudenosaunee Women's Traditions and History"<br />
14. Parker lists her as Djikonsa’se, "the mother of nations",<br />
"the peace queen" and states that she was of the Kakwa:ko (Neutral) nation on the east side of the Niagara. Parker, The Constitution of the Five Nations or the Iroquois Book of the Great Law, 71<br />
15. Also transliterated as Tsokansase, Natoway Brian Rice, "The Great Epic: The Peacemaker Brings the Message of Peace to the Kenienke haka"<br />
16. Mann<br />
17. This version is from Thaientané:ken (Joseph Brant). Bonaparte, Creation and Confederation, 54-55.<br />
18. This has been related in the oral tradition as recited by Jake Thomas and referenced by Kanatiiosh Barbara Gray, "The Importance of Narratives in Understanding: The Passions & Law"<br />
19. Kahentinetha Horn, "Traditional Culture and Community Competition"<br />
20. Newhouse and Ohswé:ken rotiiá:ner versions, Parker; as well as Rice’s version.<br />
21. Lewis Henry Morgan, The League of the Ho-de'-no-sau-nee, or Iroquois, 308<br />
22. Jesuit Relations, Vol. 43<br />
23. Richter, 17<br />
24. Wallace, The Death and Rebirth of the Seneca,143<br />
25. Ibid., 194<br />
26. Teiowí:sonte Thomas Deer, "The Traditionalist Doctrine"<br />
27. Hunter Gray, "Strawberries, the Iroquois, and My Strawberry Socialism"<br />
28. Richter, Ordeal of the Longhouse, 25<br />
29. Ibid., 23<br />
30. Bookchin, The Ecology of Freedom, 50<br />
31. Graeber, Towards an Anthropological Theory of Value<br />
32. Akwesasne Notes, “Basic Call to Consciousness”<br />
33. Kahwá:tsire / Ohwachira means matrilineal clan. Snow, The Iroquois, 69<br />
34. Sally Roesch Wagner, Sisters in Spirit: Haudenosaunee (Iroquois) Influence on Early American Feminists, 91-92<br />
35. Barclay, People Without a Government, 121<br />
36. Snow, 65<br />
37. Graeber, 122<br />
38. Wagner, 68<br />
39. Ibid, 66<br />
40. Ibid, 47<br />
41. Jesuit Relations, Vol LI, CXXII<br />
42. Wagner, 73<br />
43. Ibid., 69<br />
44. Kanatiiosh<br />
45. Snow, 71-72<br />
46. Wallace, 283-28<br />
47. Ibid, 28<br />
48. Kahentinetha<br />
49. Morgan, 331<br />
50. Snow, 217<br />
51. Ibid, 198<br />
52. "On May 16, 1914, only six years before the first national election in which women had the vote, Puck printed a line drawing of a group of Indian women observing Susan B. Anthony, Anne Howard Shaw and Elizabeth Cady Stanton leading a parade of women. A verse under the print read:</p>
<p>"Savagery to Civilization"<br />
"We, the women of the Iroquois<br />
Own the Land, the Lodge, the Children<br />
Ours is the right to adoption, life or death;<br />
Ours is the right to raise up and depose chiefs;<br />
Ours is the right to representation in all councils;<br />
Ours is the right to make and abrogate treaties;<br />
Ours is the supervision over domestic and foreign policies;<br />
Ours is the trusteeship of tribal property;<br />
Our lives are valued again as high as man's. "<br />
Donald A. Grinde, Jr and Bruce E. Johansen, Exemplar of Liberty: Native America and the Evolution of Democracy<br />
53. Wagner, 28<br />
54. Ibid, 32<br />
55. Ibid, 93<br />
56. Taiaiake, Wasáse: Indigenous Pathways of Action and Freedom, 84<br />
57. Jesuit Relations: 42:253<br />
58. Bookchin, Nationalism and the "National Question"<br />
59. Snow, 67<br />
60. Ibid, 87<br />
61. Bonaparte, "Kaniatarowanenneh: River of the Iroquois"<br />
62. Snow, 88<br />
63. Bonaparte, "Kaniatarowanenneh: River of the Iroquois"<br />
64. Natoway Brian Rice, "The Great Epic, Coming of the Light Skinned Beings."<br />
65. Natoway, "The Great Epic, Coming of the Light Skinned Beings."<br />
66. Snow, 79-80<br />
67. Ibid, 100<br />
68. Natoway, "The Great Epic, The Revival of the War Chiefs"<br />
69. Graeber, 146<br />
70. Snow, 115<br />
71.Ibid, 117<br />
72. Ibid, 118<br />
73. John Steckley, "Wendat Dialects and the Development of the Huron Alliance," Humber College<br />
74. Daniel P. Barr, Unconquered: The Iroquois League at War in Colonial America, 47, 40-41<br />
75. Bonaparte, Creation and Confederation, 96<br />
76. Richter, 119-120<br />
77. This <A HREF="http://www.wampumchronicles.com/kahnawakehuronwampumbelt.html">wampum belt</A> was given to the Kanien'kehá:ka of Kahnawà:ke by the Wendat of Lorette (Wendake), circa 1677.<br />
78. Kahentinetha<br />
79. Wallace, 29<br />
80. Natoway, "The Great Epic: Sawiskera Gains Control"<br />
81. Donald S. Lutz, "The Iroquois Confederation Constitution: an analysis."<br />
82. Snow, 183<br />
83. <A HREF="http://sixnations.org/Great_Law_of_Peace/">Haudenosaunee: Great Law of Peace</A><br />
84. Taiaiake, Peace, Power and Righteousness, 102<br />
85. Ibid, Peace, Power and Righteousness, 103<br />
86. Frederick Engels, Orgin of the Family, Private Property and the State<br />
87. Fried quoted by Barclay, 41.<br />
88. Graeber, 122<br />
89. Teiowí:sonte "The Heredity Question"<br />
90. Snow, 62<br />
91. Ibid, 65<br />
92. Ibid, 130<br />
93. Graeber, 124<br />
94. Snow, 89<br />
95. Kanatiiosh<br />
96. Symbolizes the unity and equality of the fifty roiá:ner. The one longer strand represents the people or keeper of all records of the league. Image from Wampum Chronicles.<br />
<A HREF="http://www.onondaganation.org/wampum.circle.html">link</A><br />
<A HREF="http://www.tyendinaga.net/amsp/youth99/wampums/pg2.htm">link</A><br />
97. The MCA is a band council, not an organization of the traditional polity of the Rotinonshón:ni; thus it has chiefs not roiá:ner.<br />
98. Bonaparte, personal correspondence; a sentiment also confirmed by Kahentinetha Horn in her interview with Kakwirakeron.<br />
99. Snow, 142<br />
100. Taiaiake, Peace, Power an Righteousness, 28<br />
101. Richter, 43<br />
102. Kahentinetha<br />
103. Richter, 45<br />
104. Ibid, 45<br />
105. Graeber, 125<br />
106. Morgan, 333<br />
107. Wallace, 25<br />
108. Kanatiiosh<br />
109. Richter, 44<br />
110. Ibid, 46<br />
111. Ibid, 40<br />
112. George Woodcock, "Anarchy, Freedom, Native People & The Environment"<br />
113. Jennings, The Ambiguous Iroquois Empire , 7<br />
114. Ibid.<br />
115. Kahentinetha<br />
116. Mitchel Cohen, "Listen, Bookchin!"<br />
117. Teiowí:sonte, "The new Revolutionary War"<br />
118. Churchill, "Indigenism, Anarchism, and the State: An Interview with Ward Churchill", "Uping the Anti", #1<br />
119. Taiaiake, Wasáse: Indigenous Pathways of Action and Freedom, 45<br />
120. Ibid.<br />
121. Ibid.<br />
122. Taiaiake, Peace, Power and Righteousness, 56<br />
123. Taiaiake, Wasáse: Indigenous Pathways of Action and Freedom, 36<br />
124. Ibid, 92<br />
125. This belt symbolizes adoption: any one or any nation outside of the Rotinonshón:ni wishes to abide by the Kaianere'kó:wa may follow one of the great roots to the tree. If their minds are clean and they promise to obey the wishes of the roiá:ner council, they are welcome to take shelter beneath the tree of peace. <A HREF="http://www.tuscaroras.com/jtlc/Wampum/evergrowing_tree_belt.html">link</A><br />
126. Churchill<br />
127. Teiowí:sonte, "Barred from the 'socialist' paradise"</p>
<p><CENTER><IMG SRC="http://nefac.net/files/wampum_two_row.gif"><BR><I>Tekeni Teiohate, The Two Row Wampum</I></CENTER></p>
<blockquote><p>"You say that you are our Father and I am your son. We say, We will not be like Father and Son, but like Brothers. This wampum belt confirms our words. These two rows will symbolize two paths or two vessels, traveling down the same river together. One, a birch bark canoe, will be for the onkwehón:we, their laws, their customs and their ways. The other, a ship, will be for the white people and their laws, their customs and their ways. We shall each travel the river together, side by side, but in our boat. Neither of us will make compulsory laws or interfere in the internal affairs of the other. Neither of us will try to steer the other's vessel."</p>
<p>"As long as the Sun shines upon this Earth, that is how long OUR Agreement will stand; Second, as long as the Water still flows; and Third, as long as the Grass Grows Green at a certain time of the year. Now we have Symbolized this Agreement and it shall be binding forever as long as Mother Earth is still in motion."<br />
Rotinonshón:ni-Dutch treaty, 1613</p></blockquote>
</div>translation / traductionhttp://www.anarkismo.net/article/4907#comment75292008-01-07T06:16:46+08:00bernieUne version de ce texte en français est maintenant disponible sur le site de la ...Une version de ce texte en français est maintenant disponible sur le site de la nefac ou encore en écrivant a: mtl(a)nefac.net pour le recevoir en version PDF<br />
<br />
the french translation is now online on www.nefac.netfeature this ehhttp://www.anarkismo.net/article/4907#comment78062008-02-10T05:16:41+08:00Revrevolution_reversal at riseup dot netI think this would be a good article to feature, Stephen's work here is bang on.I think this would be a good article to feature, Stephen's work here is bang on.Congratshttp://www.anarkismo.net/article/4907#comment132612011-04-22T01:39:20+08:00BrendaA nice piece of work, desperately needed.A nice piece of work, desperately needed.