tag:blogger.com,1999:blog-46785243501846862662024-03-05T07:56:52.670-08:00Edge of the WoodsWithin the Haudenosaunee tradition the "wood's edge" is a place of transition. It is a point where the world of your making is met with the uncertainty of the realms beyond. It is also where travelers are met and defined. A place where strangers are made into family. This "edge" will bring you into my small world - a place where the world of one Native American family will open up for you to share. Unknownnoreply@blogger.comBlogger13125tag:blogger.com,1999:blog-4678524350184686266.post-39699045163640563202020-02-07T11:28:00.001-08:002020-02-07T11:28:27.886-08:00<div class="MsoNormal" style="text-align: center;">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The </span><span style="font-family: "Helvetica Neue", Arial, Helvetica, sans-serif; font-size: large;">Journal of William Allinson</span></div>
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<span style="font-family: "Helvetica Neue", Arial, Helvetica, sans-serif; font-size: large;">1809</span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">I decided to publish this account online where it can be easily found and used by others. It provides a very clear picture of the time period after the Wars of the 18th century and the resolutions of the early 19th century. Enjoy! Thanks to Darren Bonaparte who unknowingly causes me to deep dive into history with a casual comment online. Nyaweh Darren. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><i>I may post in the future other related information from the other volumes which are concerned with Seneca people and their relationship with their Quaker neighbors. Stay tuned. - MJG</i></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The original papers can be found in the <span style="line-height: 115%;">Special
Collections of Haverford College under the (Allinson family papers)</span></span></div>
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<span style="font-family: "Helvetica Neue", Arial, Helvetica, sans-serif; line-height: 23px;"><span style="font-size: large;">MC 968, Box 11, Folder 4 William Allinson diary, volume 2</span></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Journal of William Allinson, describing
visit to Indians of New York State in 1809.
Quaker Collection. Haverford
College. Volume 2. <o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Transcription by Michael Galban - Seneca Art & Culture Center 10/01/2019</span></div>
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<i><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">*pay close attention
to page 44 where the only historic description of Handsome Lake “Conundio” is mentioned. He
wears the scalplock hairstyle and has his skin around his ear separated and
stretched which were signs of male adulthood but also emblems of the warrior
class. - MJG<o:p></o:p></span></i></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">2.<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Longevity after living to the age of about 90 and as they
suppose 100 years or upwards, but as they keep no written records of births or
any other occurrences, nor have any regular mode of computing time, other than
by moons or winters or their remembrance of remarkable events the most of them
can give no correct account how old they are. While we were nearing Silver
Heels’ house a smart old woman who was sitting on the ground looking on, we
were told could call her descendants round her to the 6<sup>th</sup>
generation.<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Some of them are subject to the rheumatism which is supposed
may be a consequence of their traveling the woods in all weathers night or day
– wading the rivers and suffering their clothing to dry on them – I often lying
out exposed with little or no shelter to wet or cold – but from the
observations I have made on the inhabitants, where we have stopped coming
along. The rheumatism is a complaint prevailing in this climate and therefore
not wholly to be imparted to the Indian exposures. <o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">3.<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The children are generally born in the woods where the woman
accompanied by her Mother or some other elderly woman retires on the occasion
and if cold, builds a fire – the babe is immediately wrapped in a blanket and
in 3 or 4 hours the Mother returns with it to her own habitation. She washes
her blanket soon after in cold water and sometimes on the same day without
injury to herself and in two or three days after, goes into the woods, and
collects and carries home heavy loads of wood on her back with the infant on
the top of it tied to a board – the boards for this purpose are about two feet
and a half in length and one in breadth with a little hoop in front to protect
the head of the child or to suspend a curtain to cover it from flies or cold –
at the bottom is a little foot board and at the sides are loop holes for the
purpose of fastening the child which is placed in an erect position with its
hands down its sides and then swathed with a piece of cloth from the feet to
the chin so tight as to be unable to disengage itself – if the weather is cold
and the child young a wild cat skin or some other skin with soft fur is put
next to it. And if it be<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">4.<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">A female a little block is placed between the heels to give
the toes a inclination inwards, but if a male the feet are left to take the
natural direction. One consequence of this is that the track of the different
sexes may be easily distinguished. The children in their situation are carried
about at pleasure and if taken into the wood are laid down or set up against
stumps or trees as occasion requires while the mother is employed in gathering
wood or any other service. A few times in the day they loosen them, but the
children are so habited to it that they become quiet (when uneasy out) by being
placed in again, this is continued till they are about 9 months old and answer
the purpose of keeping them straight as well as tending and carrying them with
more ease and security. Johnathan Thomas said he once knew an Indian woman who
went out pregnant and in ten days returned with the infant on her back and two
hundred young pigeons – picked and opened ready for dressing enclosed in a
piece of bark – all the product of her own labour except that her husband
felled the tree for her which the young pigeons were in. <o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">When the Indians die the women generally inter them, having
dug the grave they lay bark under and above the dead body and their all with
earth, with persons of note they mostly bury clothing and provisions and since
Friends have been here they are more in the way of having coffins which the men
make, but rarely attend at the internment – even now and formerly not at all –
when the corpse is then interred, every morning for nine days successively, the
female relatives and neighbors of the deceased collect at the deceased’s
habitation hall into a kind of throbbing lamentation and then to crying and
wailing for the space of half an hour or more – after which they disperse. When
the days of mourning are then ended, they meet and council to dry up their
tears after this, they endeavor to discard all marks of lamentation. <o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">They acknowledge One Supreme Being whom they call
Ou’wau’nee’o and believe Him to be the Creator of all <o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">6.<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">good things – the author of Happiness and the rewarder, both
in this world and the next for all good actions. They believe also that there
is an evil spirit who they call Nuh’she’o’nau and who influences to bad actions
and is the creator of all that is bad, wolves, rattlesnakes, poisonous weeds,
bad thoughts and deeds and everything that is productive of unhappiness both in
Man and on the Earth.<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">They believe there is a place of happiness called
Hight’ca’anongay and that when they die, and their lives have been regular in
this world they ascend and are received there among the spirits of good men and
women where the Great Spirit is the head of all. <o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">He then presents and hangs about their necks a string of
implements for hunting and providing themselves a comfortable living and they
are sent to hunt in a warm country where there is plenty of game, fertile for
corn, beans and other good fruits.<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The place of punishment they call Owhou’ja’gou nong gech and
consider it the reverse of that of happiness being a cold and barren country –
little game and nothing to kill it with – or to procure other necessaries. That
the Bad Spirit there is governor of all<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">And greatly increases their distresses.<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">They assemble arrayed in their best clothing and ornaments
twice in the year to render thanks to the Good Spirit for the favours which he
hath conferred upon them – the first is in the fall of the year when the Corn,
Beans Squashes and Potatoes are ripe, and the other about the middle of winter
when they return with game and skins from hunting. At these times the men,
women, and children collect, and an examination takes place what uneasiness’s
are among them and what evil acts each one has committed of these, it is also
common that they make confession, the design of which is that all wring things,
should be done away and that where differences have existed a reconciliation
take place and a promise on the part of the offenders to try and do better for
the future which time the council assembled forgives them. They then divide
into small companies, men and women apart and dance around and in each house in
the town. These dancing companies are preceded by two men, appointed for the
purpose, who are dressed in the most frightful manner they can <o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">8.<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Devise, being covered with bear skins and a bag of ashes
tied about their middles behind them and a hole to admit the ashes to run about
as they move. Their faces are covered by a large painted mask having a high
mane on the crown made of the coarsest long horse hair standing almost erect
and large eyes encircled with a flame colored ring – the mouth is open and
shows their own teeth with which they grin in a terrific manner and their hands
are blacked so as to leave mark with every person they lay them on. In their
hands they carry the shell of a mu tortoise which has been dried for the
purpose with a stick thrust through it which extends the neck and large head to
its full extent and the inside of the shell are a quantity of pebbles which
when shaken make a dismal rattle. These men going from house to house rub this
rattle on the sides of and up and down the<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">9. <o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Door ports – they also frequently enter into a house but say
nothing nor do any injury – as they travel about if they meet with any persons
male or female in their way they pursue them – those who turnabout and receive
them in a friendly way they shake hands with, yet say nothing – but it is
rather expected that many should run as if terrified – these are pursued and if
overtaken before getting into a house are laid hold of and blacked with their
hands but no other injury is offered except a frightful yelling noise, nothing
is spoken. <o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The design of these frightful representations is to
personify and imitate the Bad Spirit and to remind the Indians of the necessity
to amend their ways and avoid wrong things. After these ceremonies are
performed, they collect at the Council House where they array and paint a dog
(a white one is preferred) The poor dog is then killed and thrown on <o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">10.<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">A fire prepared for the purpose. The Indians meanwhile,
dancing around the fire and hooping with a great noise. The dog is esteemed by
them as approaching the nearest to themselves of any other animal and therefore
is devoted on these occasions as a sacrifice to the Great Spirit, and together
with their dancing is under a profession of pleasing Him – during this ceremony
they are feasting occasionally on Corn vegetables and venison – this venison is
taken by encircling a large space of hunting ground, all of the deer killed are
devoted to this feast. <o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">About a pound of tobacco of a particular kind which they
consider as particularly agreeable to the Great Spirit, is also thrown on the
fire while the dog is burning, in the smoke whereof the Spirit of the dog
ascending is believed to be received by the Great Spirit as a sacrifice of a
good savour – during this ascension one of their chiefs whom they call their
minister addresses the Great Spirit in a speech, the purpose of which is an
acknowledgement for favours received – Thanks for the preservation in times
past and imploring his continued care and<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Protection. He then addresses the people advising how they
ought to conduct themselves and pointing out some of the prominent evils which
they should avoid – one of the greatest of these is stealing and another is for
the husband to desert and separate himself from his wife during pregnancy. But
taking the life of another is not considered a crime so capital, as they are
left at liberty to revenge it by taking the life of the murderer – this may be
done with impunity by the nearest relative of the deceased and they then
consider the dues of blood to be done away. The before described feasting and
dancing is continued at intervals and by companies for a period of from five to
ten days. Formerly, toward the latter part of the time many of them became
intoxicated, but at present among the Indians of this neighborhood this is
entirely dismissed – and although the feast is conducted with considerable
noise and apparent confusion, it also is attended at intervals with such
solemnity and on the part of many of them purely on<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">A religious ground and from sincere and good motives. <o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Formerly they had the image of a man which at the time of
those feasts was decorated in the Indian stile with wampum and trinkets etc.
This was elevated on a pedestal of about 6 feet in height and their dance and
feasting were performed round it and their addresses made to it – being
considered by them a representative of the Great Spirit – about the year 1802
this image fell down and a council was held what was to be done – Some were for
erecting another – others for discarding such a representation entirely – Henry
O’beal undertook to throw it in the river, the council first consenting that he
should do it if he would take upon himself and be answerable for any judgement
which might follow – this being agreed to and tumbling it in the river, it
floated <o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">down the stream about eleven miles and lodged on an island –
Conudiu was appointed successor and intercessor to endeavor to keep the peace
with the Great Spirit by averting judgements etc. They also esteem him a great
doctor and a prophet – When disposed to communicate anything to the Indians in
their way, he wraps or covers himself with his blanket and lying down quite
still with two little heaps of tobacco smoking beside him, he pretends leave
the body and ascends to the upper regions where he says he holds communion with
the Angels and receives from them information respecting such things as the
Great Spirit designs they should be imparted to the Indians. After he has lain
about half an hour, he throws off his blanket and opening his eyes sets up – a
council is then called, and the subject of his pretended vision is
communicated. These professed revelations have in some instances had a
remarkable effect upon the Indians – his first visions in their way were<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Told about 10 years ago and was that the Indians should
leave off drinking Rum and refrain from selling their lands. A reformation
accordingly took place, but it may be remarked that before this, Friends had
been laboring with them much in some respects – Conundiu contrived an advocate
herein and some time after being desirous of encouraging and pleasing his
converts, he told them that he had another vision and saw the bad spirit, in a
frightful form and having wings, alight behind a certain house, but that after
looking about for some time and finding that the Indians had declined drinking
rum and he had nothing to do there, he flew over to Buffelo, another village,
where the Indians drank rum and where he found plenty of business. <o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The sacrifice of the dog is now disapproved by some of them
and Henry Obeal (who though in some respects he has been a dissipated character
in other is still in the commission of wrong things is notwithstanding<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">A discerning and enlightened man) intends to open his
objections in council – he also believes with respect to witchcraft, that it
does not exist and occasionally expresses this opinion among them, but has to
do it with care and thinks he has already incurred the displeasure of many
whose prejudices in this particular are yet string.<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">In time of war, they formerly roasted and eat their
captives, there are one or two among them here who have partaken of this in
human feasting, but of latter time this custom is exploded by this nation.<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The marks (before described) are sometimes worn as a cure
for diseases which cures in this way, are supposed to be effected by operating
on the imagination.<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">War is considered in its origin to proceed from the evil
spirit – that is the first aggressor is inst9gated by him – but when aggression
has taken place they consider it not only justifiable to revenge the injury but
even believe that by so doing they are employed in the service of the Good
Spirit and that if they are killed in battle they are received into the place<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">16.<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Of happiness.<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">They have, besides their jubilee devotional hearts and
sacrifices, a kind of family worship which is when they are sitting together
particularly in the evening. If one of the heads of the family feels an impulse
to address the Great Spirit he or she yields to it with an audible voice, and
this, among the more serious class, is frequently performed tho’ not on any
stated days or times as they are sometimes exercised in this way when their
friends are with them and the subject of aspiration is a Thanksgiving for
preservation of their particular family or tribe and for supplying the various
necessaries and comforts of life – desiring their continuance. <o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">If an Indian of any particular tribe dreams a remarkable
dream respecting a deceased relative being hungry or in need of sympathy or
assistance in any way, the Indians of his tribe are informed of it and a
hunting takes place in consequence – the game then taken<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">17.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Is prepared and cooked and a feast of dance in a religious
way is instituted by the parties engaged, which continues for a day or more.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"> Formerly, when a
stranger or distant friend entered an Indian habitation it was common to set
before them such provisions as they had cooked in the house which the guest
partook of without ceremony, except that of thanks, but Friends have rather
advised then not to give their provisions indiscriminately to wandering and
idle persons least it should encoure indolence and be a source of oppression on
to the industrious and frugal – in this respect therefore there is some change.
<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">When a Seneca Indian leaves his friend he tells him he is
done, which amounts to farewell – but if any circumstance takes place which has
given umbrage he withdraws and says nothing – this is clear evidence that he is
offended. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Notwithstanding stealing is considered a great crime, it not
unfrequently takes place – when the person committing a theft is discovered,
complaint is made to the Chiefs who dispatch a runner commanding <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">18.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Him to appear before the council – this mandate he
immediately obeys. The charge is then opened to him and if he is guilty,
confession is made and the property taken is restored if in being – every Chief
or warrior in council is then at full liberty to express what they think, one
by one, all which he is obliged to hear – this is considered a sever
punishment, but no other is inflicted. Should the person charged deny that he
is guilty, he is considered innocent, for it is remarkable in them that they
confess when justly charged – Jonathan told me that on such occasions, he had
frequently been a witness, their countenance and eyes betrayed them immediately
and of itself has been sufficient evidence to him that the gospel has been
preached in them, or in other words, that the witness for truth is placed in
their minds. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The different sexes are very jealous and shy of each other
so that it is rare to see a man and woman even of the same tribe conversing
together without witnesses and when a woman has occasion to go abroad it is
accounted honorable to take one or more children with her to testify, if
needful, <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">19.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">that she has been orderly – there are too many proofs that
this is only a pretended shyness, yet being sanctioned and established by
custom it is productive of serious evils – the Indians appear to be as well
calculated and possess talents for social and rational enjoyment as any people,
but custom putting a negative on an open friendly acquaintance of the sexes,
the natural tendency whereof would be the
improvement of their minds and a knowledge of the good qualities one of
the other with the undersigned production, in many instances, of permanent
attachments – they enter into marriage very early before their judgement is
ripe for the choice, without affection and knowledge of each others
dispositions – the consequence of which is, that separations often take place
so that there are many instances now here of men who have turned off several
wives and of women who have discarded as many husbands – then on both sides,
marry again (in a clandestine way) to others<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">20.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">And in some instances, change back again, and thus, what
ought to be esteemed the most serious and important connection in life, is
lightly formed and dissolved and shifted about in a manner unknown among a
people rightly civilized. In these separations the mother takes the children
and uses them kindly. They are very fond of children and indulge them in most
of their wishes, using little restraint or correction of any kind, yet
sometimes if obstinate, tho very young, they will plunge them in the river and
if one dip is not sufficient it is repeated till they become very quiet, which
they soon do – as the children get a little older they will sometimes talk to
them a long time in a kind of harangue or speech setting forth what the child
should do and what leave undone – this at times has such an effect that the
tears will trickle down the cheeks of the child before the speech is ended – at
other times they ridicule them for doing wrong and tell them they are not wise
in doing so. To tell an Indian he is not wise is a grating stigma.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">When a person has been sick for a considerable time in a
lingering condition and<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">21.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The application of roots and herbs or other medicine proves
ineffectual to restore, it is common for their friends to collect and dressing
two men with masks in the manner described at times of public worship, they
repair to the habitation, which they go round rattling and rubbing the tortoise
shells and whooping in a frightful manner – this although it is a known custom
and in time of health does not alarm them, yet has considerable affect on the debilitated
Indian whose fears being thus previously awakened by knowing what it to be
endured. The men enter the house continuing the noise and acting every wild
contortion and maneuver which their imaginations devise – sometimes they pull
the sick person whether male or female, about the room dirtying them with their
black hands and rubbing their heads and bodies over with ashes and handling in
such a manner that a person unacquainted with their custom would almost suppose
they were going to kill the patient – after this wild treatment of <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">22.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Of the sick person and dirtying the house thoroughly with
their ashes they withdraw, and the burse or some other Indian undertakes to
clean after them – Absurd as this practice appears it is said that in many
cases it has a beneficial effect by restoring perspiration, working on the
imagination and rousing the indisposed person to a salutary exertion. Their
idea is that they drive away the evil spirits in this way. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The ancient custom when an Indian died who was the head of a
family was to take out his goods, and burn the hut, the design of this
destroying the habitation was to prevent and differences which might arise
among his descendants or survivors respecting the possessing it. That so peace
might be preserved. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">When an Indian of distinction and property dies, his gun,
blanket, knife, trinkets and other property are preserved about 12 and
sometimes 18 months, before a division is made – this delay is in consequence
of an opinion which <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">23.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">they entertain that it is not decent or respectful to bring
them into use sooner – they are then brought into council and held up to public
view, the Indians present being informed that here are the goods of such a
deceased chief - on the articles being
severally held up any of the young men who incline, are at liberty to advance
and snatch them away, till the whole are thus distributed – the relative of the
deceased making no claim in consequence of connection – this custom still
prevails among some of the Indians in the southern states but some of the more
thoughtful among the Senecas, since their building of good houses and increase
of property, do not seem satisfied with the foregoing customs and in two or
three instances they have made wills to divide their possessions and improvements
among their children – this is a natural consequence of an advance toward
civilization and must obtain more place among them. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The gun and other things were formerly buried with the
deceased, but lately this custom is much discontinued.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">24.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">They believe in the resurrection of the spirit but not of
the body and that for some time after death it is common for it to ascend and
descend – in order therefore for its accommodation, as also perhaps from
motives of decency and respect, a tomb is erected over the grave, sometimes
formed with logs and having a roof of bark – at others, it is constructed with
boards and the roof of the same – if made in this way, a small hole perhaps the
size of a key hole, is cut at the head of the tomb both above and below to
allow ingress and egress to the departed spirit – this custom continues. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Already in degree, it is taking place when Friends first
came among them they has one common field and although each planted his
particular spot, there were many idlers who partook the labour of the more
industrious – they now clear, enclose and plant their particular spots of land
where choice induces them and build themselves comfortable houses – these
improvements if they incline to leave (as they sometimes do in order to settle
elsewhere) are sold to such as incline to purchase and although the fee in the
soil cannot be conveyed, being the property of the Nation, yet improvements so
sold are considered the property of the purchaser, <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">25.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Who without molestation enjoys his privilege – the first
sale of this kind was considered an innovation and made considerable stir but
it is now done without objection and is no small stimulus to individual
exertion.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">It sometimes happened formerly that ancient Indians who were
disabled from hunting by infirmity being tired of life would request to be
buried alive, a grave hole was then dug in which a seat was formed in the
digging. The ancient Indian was then let down and taking his last seat the
other Indians began to fill in the earth doing it very gently and tenderly till
it had risen to his chin – a pause was then made and some ceremony used, after
which the young warriors threw in the dirt very hastily so as to prevent them
being witnesses to his struggles and to terminate his sufferings as speedily as
might be. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The Indian men formerly plucked out their beards as also the
hair from their heads except a tuft on the crown which was left to grow pretty
long – In time of war this was laid hold of by an enemy who had the power, and
the skin to which it was attached severed with a knife – This they denominated
scalping – the instrument used in plucking<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">26.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The head and beard was formed by twisting a wire of the
common knitting needle size on a piece of round hard wood about ½ an inch in
diameter and two inches in length – on the wood being withdrawn, the wire forms
a spring or kind of pincers and being applied to the face or head and then
pressed with the thumb and finger at each end, took such fast hold of the hairs
which had inserted themselves between the wires when a little open, they were
readily extracted by the roots – this instrument is light of carriage and will last an age. Plucking the hair from
the head is now discontinued, and in many instances the younger men shave their
beards.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Indian parents commonly give their children names
significant of something in nature, as Cornplanters name in the Indian language
is Ky’ea’twach’che – Conundiu, signifies a Handsome Lake – Ogish,quah’tak is
Dry Mush – Oendo, means First Ripe Corn – These names are changed occasionally
in consequence of remarkable circumstances taking place or of particular
employments or acts of individuals and latterly some of these younger class and
children have taken and appear pleased with being names after white people.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">They are not delicate in their eating but will feast
apparently with a relish on meat much tainted and even peopled with
inhabitants, sometimes even rotten.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">27.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">They are very jealous of encroachments on the rights and privileges
of each other and offenses of this nature have often given occasion for war
between nations – when such offenses occur they hold private councils and if
they determine to engage, they endeavor to do it by surprise – such an excel in
artifice and courage are appointed their chiefs and have the management of
their war concerns.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">They generally paint themselves red but on some occasions
streaks of black are intermixed – painting with red, though expressive of war
is also used to denote cheerfulness and sometimes to hide the true expression
of the countenance and in this way, when rubbed around the eye, it has a wonderful
effect – it also makes them look fierce – Black mostly denotes trouble – In
their marches, they are as careful as possible to conceal their tracks and make
very little fire, in order to prevent its being discovered that a multitude has
passed – when engaged they are very fierce, scalping those whom they kill and
taking prisoners all they can – these are taken home with them and arraigned
before council where it is determined which should be put to torture and which
preserved alive. The latter are sometimes adopted in families in the place of
relatives who have been killed in the war – in such cases they are treated kindly and often mix in marriage with the
nation receiving them.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">They are very fond of ornaments and among the women
particularly silver broaches. JS told us that he once <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">28.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Saw 700 of these on one garment. When an Indian believes he
has received an injury he is never satisfied without revenge and if he cannot
obtain it on the aggressor he seeks to do it on some of his same tribe or family
– to illustrate this disposition, I may here relate an account that was given
me of an old Indian man on the Allegany River whom I saw and shook hands with,
who passes among them by the name of Stiff Arms – In an Indian war many years
since, when he was young, he was shot in an engagement through both his arms –
the ball passing near the elbows entirely disabled him for resistance. And he
thought it necessary to make his retreat – in this situation it seems likely he
would have perished but some of his own tribe found and took care of him,
feeding him for a long time and dressing his wounds – hostilities between the
contending parties being by this time over, and himself and his tribe returned
home, the thoughts of <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">29.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">the injury he had sustained rankled in his mind and he
endeavored for a considerable time to prevail with some of his friends to go
with him to their nation by whom he was wounded to make retaliation, but its
distance was so long (being I think about three thousand miles) and the danger of
the undertaking so great, that they would not join him – unwilling to
relinquish his design, he set out alone and traveled till he reached the
borders of his enemy – he then stripped himself naked and for several days and
nights lay in the woods and cornfields in the vicinity of the enemies town
watching to catch some f them who might be separated from the rest – by
observation he at length found that the warriors had gone away on an expedition
of hunting or war and on<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">30.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Entering the village he killed and scalped a woman and two
children and immediately made his retreat, traveling through the wilderness,
night and day with the greatest expedition he was capable of till almost
famished – after extreme hardships endured he at length reached home and says
he then felt satisfied – he still relates the circumstance with great apparent
satisfaction – says he thinks he did right and that if he had not obtained
revenge he never should have felt easy. However desperately cruel this act may
appear to the Christian, and in rational view however unjust, that the innocent
should be made to suffer for the guilty, yet great allowance is to be made for the unfettered Indian who by education is
taught to believe that the revenge for an aggression is a duty – That the family
or the tribe are implicated with this individual aggressor – and that if he
falls in obtaining his desires, he will undoubtedly die happy. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">31.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">20<sup>th</sup>, Staid about home and employed part of the
time digging five feet deep in a mound in the field under an apprehension that
it had once been an Indian place of internment but in this we were
disappointed. We however found a number of pebble stones which on breaking open
presented us the impression of marine shells – we were also shewn a flint stone
taken from the river shore inclosing a shell of this kind – and about this
house and premises there are large rough stones suitable for building which are
apparently composed entirely of marine shells and a kind of earth or clay in a
petrified state. They told us that in the top of the mountain, which is here
near us and in full view, are abundance of stone of this description and that
petrification is very common and discoverable in various ways throughout this
mountainous country – that wherever this petrification prevails the inhabitants
are subject to the complaint before mentioned of a swelling of the throat, here
denominated the guitan (?)<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">21<sup>st</sup> and 5<sup>th</sup> of the week sat with the
family in their week day meeting – after dinner the Indian runner who went with
our message to Cattaraugus came in having been quite to Buffelo, called 75
miles by the Indian Path – he left their town on First Day about eleven o’clock
and returned to it about the same hour having performed the journey wholly on
foot in 4 days – being about 150 miles – he brought a <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">32.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Short letter from Jacob Taylor an extract from which I
insert as it shews the place Jacob has with the Indians and also touches on
their improvement – <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">“Buffelow Creek ano 19<sup>th</sup> 1809 – <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Resp Friends, <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">I have now a short opportunity to note that I arrived here
last Sixth Day at the pressing request of the Allegany and Cattaraugus Chiefs,
to attend a council of the Six Nations – I find the principle business is to
adopt some permanent measure to prevent and more sales of their lands. – The
War Department are mostly in favour of the plan and I rather think it will be
carried into effect – they have received their presents a few days since at
this place from the U.S. I think I never saw so many Indians together before
that conducted with so much propriety – the number could not be well
ascertained but it was though there was about one thousand and I don’t remember
to see one drunken Indian amongst them –<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">I believe wool and other articles we shall want can be
obtained at this place – the agent says he will furnish the Cattaraugus Indians
with wheels, or unite in any measure proper to forward the object of
improvement – the Chief Warriors wife has learned to spin tolerably well, and <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">33.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Intends to purchase a wheel of her own and commence spinning
after corn harvest-“<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">22<sup>nd</sup> and 6<sup>th</sup> Day – We have had summer
weather since being here and today several fine showers being the first rain of
consequence that we have seen since leaving home – In the evening Jacob Taylor
arrived here, having rode from Cattaraugus today – he informs that the Indians
propose being home tomorrow and giving us a hearing in council on First Day –
Jacob was very entertaining this evening in some encouraging accounts of Indian
improvement and relating some anecdotes of their discernment talents – he also
read us an Indian letter to the agent of the U.S. for the Six Nations on Indian
affairs – being as follows – <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">“Tuskarora Village March 8<sup>th</sup> 1808.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Mt Granger – <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"> We
Chiefs must inform you, as you are superintendent that bad thing happen in our
Nation. Last Saturday we very sorry. – We hope you will not be angry with us
about it when you know truth about it, - one William belong Oneida Nation, -
very bad man, he kill one wife in Oneida, - he then run away, come amongst us.
-he get drunk <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">34.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">very often – beat his wife very much, many times most kill
her – he often say would kill some our people – Last Saturday he come home
drunk – he try to kill his son, a young chief, - the knife from his Father –
his son break it, - run to Bush where his mother and children make sugar, soon
William follow him, - come to camp – all run into bush but one young man
brother to William wife, - he has come from Grand River to visit – he would not
run, - he think William had gun, most dark – he think he hear gun snap –
William staid behind tree, - he then shot , - William then go away – He lie all
night in cold, next morning was found dead – may be froze more death than shot
kill him – we do not know – Monday we buried him – the young man that kill him
gone Grand River – we hope you will advise what is right - we send knife broke you may see it – we
hope you will not think murder – our whole Nation mourn – we hope our Nation will
not be blame – we mean to keep<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">35.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Sabbath, and hear Gospel, and try to persuade all our nation
not drunk whiskey. We shamed any of our people get drunk – we wish you send
letter by young man bring this, and tell when you here our fine place – We send
our love to you. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Signed by seven Chiefs in English – but written by Nicholas
Cusick (one of their number)<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">23<sup>rd</sup>. Cloudy and some rain – no account yet of
the Indians return and we have to exercise patience – I’ll therefore employ
part of the time in describing the farm – know then whom it may concern that it
lies on the East side of the Allegany River at the distance of about half a
mile – it is bounded on that side, being the west, by the Indian Reservation
and on the East by land of the Holland Company of whom it was purchased about
the year 1803 for $1.25 cents per acre and contains 692 acres – about 60 of
which is cleared and perhaps 22 of the 60 may be called meadow or bottom land,
lying on the Tunasassa Creek which runs through it – part of this meadow is
considerably improved and very good (say 12 acres) the rest is capable of being
made so and will all bear culture with the plow. The cleared upland produces
well but is not the most fertile – the residue mostly well-timbered with W. Pine,
Hemlock, Beech, Birch, Sugar Maple etc. The house is<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">36.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Pleasantly situate fronting the south, on an agreeable
eminence and commands a view of the meadows – creek, race, tanyard, saw and
grist mill, cowpens, piles of boards etc. These are encompassed by woods and to
the south west is a considerable mountain containing petrified curiosities – on
the north the ground is rising but not immediately and the Pine trees here rear
their lofty heads. The house is a very comfortable one, suited judgement for
the occasion – its inhabitants are a very clever company, each following, or,
and believe sincerely endeavoring t fill up their allotments and several
services, and therefore there is not one
barren or unprofitable among them – they appear to be impressed with the
inesteemable value of accordance and consequently live in love.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">This example cannot be lost to the Indian neighbors, who
often visit them – indeed the seed sown has in many instances produced
comfortable fruit – May they be preserved is my sincere petition!<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">As for us, we are here treated as princes and feed on the
fat of the land – flesh from the field and fish from the lucid stream; butter
of kine, excellent indeed and vegetables first rate in quality; are prepared by
the representa-<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">37.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">tives of neatness and good humour, inviting to the eye, and
pleasant to the tastes – beside other nice sauce, we are favored with good appetites,
as the diminished luxuries on the (illegible) board often spread, daily bears
witness. Thus are we favoured day by day from the bounteous giver of every
good, to whom with propriety, the aspiration may arise. “What shall we render
for all thy benefits?”<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Corn Planters town called Genuch’sha’tago (or the Burnt
House) has about 11 families who live in it and is about 13 miles from Cold
Spring, down the river – Genes’ing’guh’ta (or amongst the hills) has 3 or 4
families and is 3 miles from Cold Spring – all on the west side of the Allegany
and on its banks – From Cold Spring to Pittsburg by water is called 210 miles,
and by land 150 – The Allegany River is a beautiful stream. There about 90 or
100 yards wide – is fordable when the waters are low – and for about half the
summer season navigable for boats of 8 to 12 tons – French Creek puts into the
Allegany about 90 miles from here and Conowongo about 30 miles – are both
navigable waters – the 1<sup>st</sup> has 14 miles land carriage to Lake Erie
and the other 8 miles and heads in Chautaukqua Lake. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">24<sup>th</sup> and 1<sup>st</sup> of the week, no message
being received from the Indians, Joel set off this morning<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">38.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Toward the town to know whether council was to be held
today, but on his way was met by J.P. one of the Indian Chiefs who was coming
to inform us that it was deferred till tomorrow- we were therefore at liberty
to stay at home and sat with the Family in their usual way. After dinner a
couple of Indian girls (one of them Cornplanters daughter) came to learn to
make soap – this introduced a conversation respecting the propriety of
continuing the practice of grinding for them and instructing in the various
arts of housewifery on this day of the week – my own opinion is that it is time
to shew a discontinuance as preparatory to a total discontinuance. Others of
the committee do not appear to be like minded, supporting the Indians to be not
yet ripe on account of their prejudices and want of knowledge of days – some of
the Friends stationed here have for some time been uneasy and others think the
Indulging Indians in this respect is unfavorable – I hope eventually all will
work right – Yesterday the committee with Friends of this family agreed upon a address to the
Indians being previously drawn up by JS since being here – in substance being –
First, to remind them of friends continued care comes at regard for them – then
stating that we had been viewing their farms and varied improvements and had
felt desires for their further advancement in every good work – next that if
the men would do more work on their farms and would encourage their wives and
daughters in learning to spin, weave etc, our belief was, that they would
derive great advantage from it.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">39.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">That Jon Thomas was willing to weave for them free of cost
for one year provided 2 or 3 of their women, in that time, would learn to
weave, but if they neglected this the benefit designed by his thus instructing
them would not fully answer our wishes. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Their custom of husbands and wives separating was next
touched upon and our sense therein conveyed that such a practice was
displeasing to the Great Spirit – and often left their children in poverty and
distress.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">We also expressed a desire that they would think very
seriously indeed before they condemned and killed any for supposing them guilty
of witchcraft reminding them that about 100 years since such a practice
prevailed in one neighborhood among white people and before put a stop to some
of those who had been judges of others, were them selves charged with the same
offenses and executed. On these two subjects desiring their careful
consideration but not wishing a reply at this time -<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">40.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">that they avail themselves of every advantage to be derived
from our Friends living among them while they continued here - <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">That they had seen the bad effects of playing cards and
other games and that although there was an improvement there was yet room for
more, and if their principle Chiefs and wise men would discourage the practice
we thought a use would arise to their young people - <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">That our Friends had lived with them many years in harmony
and friendship – if any part of conduct towards them had not been quite to
their wishes we desired they would speak their minds freely and let us know – <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Dates ano 25 1809 and signed by A. Jean(?) Ja Brown (?) T
Steward (?) JWA<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">25<sup>th</sup><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">After Breakfast set out to attend the Council at Cold Spring
– I stopped in at several Houses on our way to the Town to shake hands with the
Indians – Then went to the Council House which is a Building nearly the center
of the Town about 40 feet in length + 20 in breadth – having a door at each end
<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">41.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">and two holes in the peak of the roof to admit the ascending
of the smoke from Council Fires – which are built on the ground about 12 feet
from each door – These fires are daily used by the Inhabitants for cooking or
other purposes, being a kind of public privilege the open doors admitting ready
ingress and egress to them at pleasure – the floor is laid by nature and on
each side from one end to the other is a platform laid covered with board,
skins, ect. – about 6 feet in width and 16 inches in heighth – over these at
the heighth of five feet is another platform which serve to throw up skins corn
or any lumbering articles and to the Rafters was suspended a quantity of old
corn some of it near the openings in the roof being as black as smoke could
make it – this they don’t mind but use it for making bread and other purposes,
perhaps preferring it. I observed in their houses generally the corn was stored
by suspending it with the husk in this way – as the Indians were not generally
collected, it afforded opportunity to make some observations – Conudius’ house
stands the nearest to the Council House and within a few yards – Our attention
was here accepted by the sound of music and dancing – and feeling some
inclination to be witnesses, we were informed that it would give no offense and
so went inside of the door – In the middle of room lay the Hommany block and an
old bench apparently designed to prevent an encroachment on that part of the
floor – and to preserve regularity of circuit around them – These rude
regulators were encompassed by 18 and 20 females (occasionally more), some
elder<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">42.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">elderly women and
down to girls about 10 years of age – There, forming a circle were dancing, or
shuffling round sideways, with a slow and solemn motion, and heads uniformly
reclining to the sound of musick performed by a man in one corner of the room.
This was done by beating slowly on a drum made by dried deerskin or some other
kind of skin dressed a little in the manner of parchment and tightly stretched
over the top of a churn or sometimes we were told an iron pot – They said he
beat with two sticks and the sound of one of them put me in mind of tinkling
symbols, being either hollow and enclosing something of the tinkling kind or
else having some small bells attached to it. But it was so dark where he sat
that I could not see – This sound he accompanied with a vocal tune or perhaps a
song. But if the latter, his articulation was very indistinct – it however
appeared to be in stanzas – at the end of which the female circle would cease
their dancing and walk round with a quicker motion and some appearance of
hilarity till after a circle or two, another stanza began – this dance and
music continued for about 2 hours, after we were there and the dancers would
step out occasionally dripping with perspiration (apparently to cool and get
air) and then return again – they were much in their usual dress except the
children, several of whom looked clean and dressed for the occasion. One in
white cloth – another green, a third blue, etc. – and these had each a bunch of
<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">43.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">small bells hung to the knee and made a noise not unlike the
singing of locusts – a few of them were a little touched with paint – when the
dance was over they had a feast being a kind of soup or samp-corn from we were
told, of new corn shelled from the cob, a little meat, sugar etc. – it was
boiled in the council house in a large kettle – this being carried into
Conundius’, one of each family engaged in the dance and who had previously (we
were told) contributed, repaired with their small kettles or wooden bowls to
receive their share. After waiting for some time and ancient Indian blew a
Trumpet to notify the inhabitants of council and they began to assemble – they
were dressed and ornamented variously -
many were painted with red streaks about the face head and eyes as fancy
inclined – some had bandages of Indian workmanship round their heads and tufts
of feathers of different colours – sometimes furs. The hair of some was shorn
round the crown and left long round the temples and on the tops of the head –
others had it left long in little tufts over the head and more tufts plaited –
many had breast plates of different fancies – others back ornaments and ear
bobs all of silver – one had one red legging and the other blue – some caps of
fur with tufts of dyed feathers or caps of feathers and bandages and tips of fur
others tails of long hair like horse hair dyed red hanging down their backs or
erected or suspended from their ears – old Conundiu <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">44.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">had a blaze of vermillion from the corner of each eye – his
ears were cut round in their manner and extended to a considerable length, on
each ear were two silver quills – one about 3 ½ and the other 2 inches, the
erect one having a tuft of red feathers stuck in at the lower end – part of his
forehead and on his crown were also painted red and being nearly bald and a very
grave countenance he looked venerable – on his arms were wide silver bracelets
– his leggings were of red cloth and his covering, a blanket over all which he
threw off in council and took up his long pipe. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">They had a very great variety of other ornaments and
trinkets such as nose bobs and plates resembling furniture for drawers – silver bands round
their arms, wrists or ankles etc. and yet in a general way very dirty and
careless in their persons – one of the chiefs was dressed in a wood rangers
frock and many of them had no ornaments – John Pierce (who is a chief) was the
only one among them who thought it worth a while to appear on this occasions in
a full dress – he is tall and a good person – had a new white hat on with a
high crown which was covered from the brim to the top with a bandage of green
flowered silk – in front were two bunches or knots of green ribbon disposed
with taste one above the other and on one side of them a tuft of dyed feathers
of different colors – He wore a new coat of a neatly figure green calico <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">45.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">made a little in the manner of a frock and the bosom ruffled
with the same – his legs covering or pantaloons were in the Indian manner with
a seam sewed out leaving a strip of about an inch and quarter – this strip or
edging on each leg was faced with blue silk neatly wrought with needlework of
blue ornamented with red twines or curls – and edged with beads in the Indian
stile – instead of a blanket his outer covering was about a yard and half of
superfine white cloth which in council he threw off from his shoulder and
pleasure – Young Fatty – another chief was pretty dirty – the hair shorn on the
sides of his head but from the crown down the neck was left to grow – in the
center quite long and was plaited down his back in a large plait – on each side
of this the hair was left about 4 inches long and being so course and glossy
resembled a strip of black feathers. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The council having at length taken their seats we were
introduced and seated near the center – The chiefs present were Cornplanter –
Tekiando (His Nephew) Johnson Silverheels – John Pierce, Tusendaquit (or Young
Fatty) Tockawasoee (or go to War) Jacob Snow(?) and Old Conundiu – several of
them are handsome even – Cornplanter has an expressive countenance and
penetrating eyes, but owing to some cause either habit or injury, he keeps one
of them about half shut – after a little time of silence and then a conference
between the chiefs – Conundiu opened the business for which we had such and
that they were now ready to hear – our communications <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">46.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">were then read and interpreted to them – after a little
further conference among themselves Cornplanter made a reply, first to us and
then an address to the Indians in a methodical and sensible manner – when our
business was go thro’ – bade them farewell and returned home.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">26<sup>th</sup><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Left the settlement of our Friends at Tunasassa about 10
o’clock, Jacob Taylor accompanying us – JB Moses and myself keeping with him on
the west side of the Alleghany in order to go by the Indians Saw Mill – which
is about 10 miles from this town – on our way, passed several Indian pantations
as good we thought, as any we had seen, particularly an Indian named
Kah’shun’dee’, or the Fiery Fying Dragon – his wife was dressed in a silk short
gown wearing a large silver cross at her breast – these the Indians have got
from the Roman Catholics originally, but are now worn only by way of ornament –
Kah’shun’dee was hauling oats of which we saw a considerable crop standing in
the field in neat shock – he had a large barn (which Jacob told us was made
with his own hands) in it a considerable quantity of Old Corn and grain of
different kinds, a part of which we saw on passing by – he is industrious and
wealthy – not fond of attending their feasts and councils and declines the
appointment of a chief. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Our course after leaving Peter Snyders was<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">47.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Nearly N West – here we had bid adieu to the Allegany and
passing through rich country, reached Stephen Hazeltines before 4 O’clock.
Called 20 miles from Tunahojia, road rough and muddy.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">27<sup>th</sup> Our beds last night not being calculated to
induce a morning indulgence, we rose before day and eat our breakfast a set off
before it was light – in a little way riding fell into the Indian Path which we
pursued upon of 20 miles and take it all together, perhaps the worst road we
have passed over and day before – Moses concluded that after this he should not
be afraid of any sort of road and I though while riding on a long sideling hill
which really seemed dangerous, I should be wishing our friends at home should
have a peep at us, could they have also had an assurance that we should get up
through safely. As was the case not by our own might or management – but under
the protecting care of the omnipotent arm – for which may our acknowledgments arise
as acceptable incense to Him.<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Part of our way was up the Little Valley – then across the
Broad Mountain 5 miles over and next the Hogback Mountain 6 miles over – on
this for miles our path lay on the crown of the hill and the descent
immediately and in some places steep, on either hand – we also several times,
forded Cattaraugus Creek in its different branches and the main creek – the
soil rode even today has been generally good and the timber<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Fine even on the mountains – here we saw chestnut trees
which we supposed 6 and 7 feet over (perhaps more) – also poplar, hemlock,
sugar maple, ash, cucumber trees, beech etc. very large – near the main Cattaraugus
Creek lay a body of sand much covered with black walnut and as rich as Bank
Meadow – about the middle of the journey we fed our horses and eat a biscuit at
a place of Indian encampment and before this had passed a grave enclosed in the
Indian manner, where Jabcob told us a man was buried who perished in the woods
about 4 years ago on his way from Buffaloe to Cold Spring – his horse just died
and himself about 8 miles further – was warned before setting out of the danger of perishing but said he was so
much like iron there was no danger – we also met an Indian on horseback from
Grand River going to see the Allegany Indians, to some of whom he was related –
Jacob talked with him, informing of our business ect – He replied in substance
that he was pleased with meeting us and with the business we were engaged in,
and wishing our preservation and safety on our <o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Journey bade us farewell – a few miles further we met
another man on horseback named Pollard from Buffalo. He had a small child
before him and his wife (we supposed) on another horse behind – she was well
dressed and her neck ornamented with silver broaches so as to give it the
appearance at a little distance of a richly silvered shawl. It has not felt
quite pleasant to me that we made no return to the salutation and friendly wish
of the first Indian and this one also greeting us in a similar way, I desired
Jacob to tell him that we were pleased with meeting him on his way to visit his
Friends at Allegany and brighten the chain of friendship – if he could also
encourage them in useful industry it would be a good work – he received it
cordially and we passed on – Jacob told us he was an industrious man and one of
the great farmers among the Indians in that country – before 4 O’clock, reached
the settlement of our Friends at Clear Creek called 25 miles from Hazeltines
and after taking some refreshment, spent the evening in view of the farm and
improvements.<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">28<sup>th</sup> Went to see the Indians improvements – our
way except about a quarter of a mile being on their reservation which is very
rich land and well timbered but (as if it were designed for Indians who have
not yet learned to labour, there are many hundred acres of flats without a
tree, being covered with fern, wild grass, strawberry vines (which in their
season give abundantly) and rich herbage in some places as high as our heads on
horseback – the soil is black when wet and now when dry resembles ashes – the
timber adjoining and bordering on is white and black oak – black walnut, sugar
maple etc. – on the open plains were many horses feeding, belonging to the
Indians – in about 5 miles we came to the village of the Muncy Indians, who are
a part of the Delaware Tribe and about 152 in number – the Cattaraugus
settlement of Senecas is about one mile further and they are about 250 persons.
We stopped at the house of the Chief Warrior named Wyundegohta whose store
house we found pretty well supplied with wheat, oats, old corn etc. and some of
his women employed in shelling new corn which they had previously parched –
this is to be dried in the sun and as wanted for use to be pounded and mixed
with sugar, and is an excellent, nutritious, and portable food for traveling –
we here saw many ornaments in their way – one head dree made with long feathers
wrapped on the sides of the head with the white skin of some animal ornamented
with the skin of a drakes head in spots – the feather part stuck out behind
being highly colored and even the forehead was the head and beak of a bird
(perhaps a raven) on each side of which from the eye was a tuft of long crim-<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">-son colored feathers – at the side of the room being a
string of half-moons 14 in number, all of silver, the largest (which they said
cost 6 dollars) being on the top and so regularly becoming smaller as they went
to the bottom – on each was an engraving of some bird or animal – one pair of
musical ornaments composed of dyed feathers and worn in their dances – a pair
of mockasins richly wrought with porcupine quills and tipped with a very great
number of silver quills containing tassels of dyed feathers or hair – besides
many other things rich in their way – The land on which these two villages
stand, perhaps 15 or 20 acres in each, is beautifully covered with white
clover, green grass etc – and if it were enclosed and kept up with mowing we
thought would cut the first crop near two tons per acre – after staying here a
while and leaving it with them to fix a time when to receive us in council we
rode about two miles further down the Cattaraugus Creek to see the Indians corn
and oats etc. – the crops were not very good owing to several causes, the
principle one poor cultivation, yet the land is superlatively good – those
flats, containing many thousand acres of land in their bowels string marks of –
being made ground – as we rode along the Creek on the opposite side and island is
now forming, which the bank on which we were is washing away it at a depth of
10 to 12 feet, the logs are sticking out of the bank into the creek bearing the
marks of having been there buried for a long series of years – On returning to
the<o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Village, we rode about half a mile and forded the
Cattaraugus Creek to the Indians saw mill – here we rode out of the main creek
into the bed of the small creek which the mill is built on – the bottom of
which is a slate rock – in about 80 or 100 yards we came to the spring
mentioned on the 18<sup>th</sup>, Williams, an Indian had accompanied us with a
fire brand, on the application of which to the effluence arising, it
immediately burst into a blaze and burned with considerable heat as long as we
inclined to view it and would have continued to burn as were told till
extinguished by a sudden dash of water or blast of wind – I dashed a part it
out with water from the creek but almost as soon as I had done , the air caught
again AS then took his hat and blew it quite out – <o:p></o:p></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The rock in this place is cracked across in several
directions and the bubbling appears in the center where is the largest opening,
at this place is first caught but soon extended itself for several feet along
the other cracks, the flame emitting a sulpherous effluvia mixed with some
other smell – the water in the creek was now very low, but Jacob told us that
when was spring was covered with the creek as it often was it produced a much
larger flame than we saw – At a small distance from the spring Jacob told us
there was an ancient fortification containing about<o:p></o:p></span></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4678524350184686266.post-59938725041043981542019-12-18T12:34:00.001-08:002019-12-18T12:34:24.154-08:00Ribbon Skirts in Haudenosaunee Country<h2 style="text-align: center;">
<span style="font-size: x-large;">Ribbon Skirts in Haudenosaunee Country</span></h2>
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<span style="font-size: large;">There has been an incredible resurgence of Indigenous clothing styles happening all across turtle island. Beaded medallions are worn for everyday occasions, native designers are producing wonderful clothing lines, and the amount of sweet Native T-shirts available is just so satisfying. </span></div>
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<span style="font-size: large;">One article of clothing which has gotten much attention lately is the "Ribbon Skirt". All across Indian Country, the ribbon skirt has become the garment of choice for formal occasions public and private. The designs are myriad but the essential use of colorful ribbon borders and cloth foundations are the standard. </span></div>
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<span style="font-size: large;">More than a few people have asked me about the historic nature of the garment and whether or not it could be considered "traditional" to Haudenosaunee people. I hope that this post can help folks understand a bit about tradition and also about clothing history too.</span></div>
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<span style="font-size: large;">Tradition is simply something that happens twice in a row usually. Native folks create new traditions all the time, and what was once traditional could be considered old fashioned and out of date tomorrow. </span></div>
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<span style="font-size: large;">I am reminded of the era where the western "war bonnet" was so commonly seen in Haudenosaunee country. For a time, it was traditional headwear but that changed slowly and now the ash splint gustoweh is considered the traditional headdress - but even today, folks are looking into older styles and customs and bringing them forward like the porcupine quilled headdresses that are sometimes seen around. Things change and old becomes new and what was new becomes old. </span></div>
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<span style="font-size: large;">To address the question of the women's ribbon skirt we should know a few things first. One, is that, modern cloth and ribbons are materials that were available only after Native people demanded them in the colonial period. But for Haudenosaunee people, that sort of commerce began a LONG time ago. By the mid 1600's, European goods were well known and commonly found in every Haudenosaunee community. Think about that for a second. That's a 350 year old traditional use of European cloth. I'd say that is a pretty strong tradition. </span></div>
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<span style="font-size: large;">Cloth in all it's forms made up slightly more than half of the European goods incorporated into indigenous households during this colonial period. Here is a chart (stolen directly from "To Do Justice To Him and Myself" by Kees-Jan Waterman - worth picking up a copy...) identifying the percentage of trade goods that went out from a prominent Albany traders family. </span></div>
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<span style="font-size: large;">From this cloth could be made: shirts, leggings, breech cloths, wearing blankets (matchcoats), hoods, mittens and yes. Skirts. Wrap skirts to be specific. These are simple garments made from a single length of cloth (wool most often) and decorated with silk ribbon in broad stacks of primary colors. Sometimes simple beaded edges or beaded decorations inside the ribbon trim were done. They were usually made to wrap around the hips with an overlap to one side of the dominant leg. </span></div>
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<span style="font-size: large;">This is the origins of the classic Haudenosaunee women's skirt. Later, it becomes heavily beaded in beautiful lace beadwork designs. We can see that sort of skirt appearing in the mid 19th century. Here is an example form the NYS Museum that Caroline Parker-Mt Pleasant made during this period. </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiVr1hrzt7oHJUX2BTEQuoR3dkrHrVV0LzsR0_DTkD2hhCGBtplxaryO6b4E-Yu8G9fMalx1XqowjyMWex0dUaSGoe7bXKPuo61PEZz_jMtBi4HTHuPyVHGSB-_TBww6M02a6NhqJ0EnUI/s1600/100_4879.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="903" data-original-width="1600" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiVr1hrzt7oHJUX2BTEQuoR3dkrHrVV0LzsR0_DTkD2hhCGBtplxaryO6b4E-Yu8G9fMalx1XqowjyMWex0dUaSGoe7bXKPuo61PEZz_jMtBi4HTHuPyVHGSB-_TBww6M02a6NhqJ0EnUI/s640/100_4879.JPG" width="640" /></span></a></div>
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<span style="font-size: large;">But what did the early examples from the 1700's look like? It's unfortunate that scant few extant examples exist. We get most of the information about what they looked like from descriptions, ledgers of available fabric and ribbon, and historic images of women from this era. </span></div>
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<span style="font-size: large;">I am going to post a few images that show skirts of this era to give an idea of the variety but also of the cut and color pallet that these women preferred. </span></div>
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<span style="font-size: large;">This first image is of Saint Kateri Tekawitha believed to be painted by Father Chauchetiere in the late 17th century. It still hangs in Kahnawake since that time. </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiQCtVCiyLj_d7E79wX4QWTUyI7KlYjEc46GebBTg2it6lHLaeNLosubL75ZenI8r-WPcgXYKmFpcy-KaJzIJUyiajoUBN6nwgeGoSRsC1Wi8rDyGgBrD_EbR9lhffU11IvxNicIQjHdqk/s1600/Fr.+Chauchetiere+late+17th+century.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="750" data-original-width="674" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiQCtVCiyLj_d7E79wX4QWTUyI7KlYjEc46GebBTg2it6lHLaeNLosubL75ZenI8r-WPcgXYKmFpcy-KaJzIJUyiajoUBN6nwgeGoSRsC1Wi8rDyGgBrD_EbR9lhffU11IvxNicIQjHdqk/s640/Fr.+Chauchetiere+late+17th+century.jpg" width="572" /></span></a></div>
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<span style="font-size: large;">Her clothing is typical of the late 17th century. Her "dress" is actually a patterned cloth shirt worn outside as a tunic. Patterned shirts were strictly a Native preference and traders complied with their tastes whenever they saw the change. Her skirt is a simple wrap skirt with subtle ribbon trim and matching side seam leggings. </span></div>
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<span style="font-size: large;">The next image is an engraving from La Potherie (1722) of Haudenosaunee women dancing. I've seen some of these moves on some women today! The clothing is much the same as the 17th century. Simple wrap skirts trimmed in ribbon or woven tape, loose shirts but with the possible addition of an over coat like garment called a cassique/mantlet/bedgown. </span></div>
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<span style="font-size: large;">Take notice of the women's hairstyles. They are parted down in the middle, with a single gathered and folded braid in the back. These "clubs" of hair are then wrapped in ribbon, or cloth or even shiny tanned eel skins. Sometimes these hair clubs were covered in wampum. Here is an image of two such wampum hair wraps. </span></div>
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<span style="font-size: large;">The next image is from the studio of Benjamin West, an American-born artist who became known for his images of Native people while in England later in his life. This example shows a wonderful detail of women's clothing of the mid 18th century. The woman wears a cloth shirt (a bit unusual to be sleeveless but maybe cut down for summer use) with one arm out of its sleeve for nursing. Her skirt is a great example of ribbon or tape decorations. The white zigzag decorations are probably round glass "seed" beads sewn down one at a time which we see in other examples of clothing from this era. Her side-seam leggings are scalloped and trimmed out in ribbon like her skirt. Her moccasins are worn with the flap up and the leggings tucked inside. When wearing moccasins outdoors this prevents small pebbles or even ticks from getting inside your clothing. </span></div>
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<span style="font-size: large;">This next image is an anonymous image from the 18th century. By the style and by the "hand" my best guess is that it was done by James Peachey, a artist working in the late 18th century with Native peoples being a favorite subject. It clearly shows a woman wearing a wrap skirt trimmed in ribbon or woven tape with small silver ring brooches in a simple horizontal pattern. Her wearing blanket (Matchcoat) is also trimmed in rows of ribbon as are her red wool leggings. </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg9PkA4KpkWSMq63ercxa1Iq_J5BkRtdKGma8uXk31urSdZ1e_gf1pdCRow_LSeyVwoAGd9915RY64O0Bxw0oN8DanGh1CgMzlxBFxYcOAa0Z2Jo-8V-1ogdmTNPk1475m98B2fphyiCk0/s1600/Mus%25C3%25A9e_du_Nouveau_Monde%252CLa-Rochelle_Mohawk-Woman_Gianni-Dagli-Orti%252CParis_18th_French-Watercolor_thumb.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="1600" data-original-width="1066" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg9PkA4KpkWSMq63ercxa1Iq_J5BkRtdKGma8uXk31urSdZ1e_gf1pdCRow_LSeyVwoAGd9915RY64O0Bxw0oN8DanGh1CgMzlxBFxYcOAa0Z2Jo-8V-1ogdmTNPk1475m98B2fphyiCk0/s640/Mus%25C3%25A9e_du_Nouveau_Monde%252CLa-Rochelle_Mohawk-Woman_Gianni-Dagli-Orti%252CParis_18th_French-Watercolor_thumb.jpg" width="425" /></span></a></div>
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<span style="font-size: large;">This next image is a detail from Thomas Davies painting of Fort La Galette on the St Lawrence River. You can see the Haudenosaunee woman wearing her blue wool skirt decorated in rows of yellow ribbon. She might be wearing buckskin leggings or possibly they are yellow wool like her wearing blanket. </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEizxt-KFx_Y_o2hkYMGWA4RxHltvtY7fm733Pdj2QvjYRrM3vue1H9xiEyvKxGngOAPhutUKJsDIokQ0iTfGq2dZHumv-IpoRI-yGZNLF-KZFCr37utAhSZjjJ_vQMD-NSAtbDNQiLdAJY/s1600/NGC_6271_Fort-La-Galette%252CRiver-StLawrence_byT.Davies_1760_Dim38.3x58.9cm_Detail_thumb.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="1124" data-original-width="1600" height="448" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEizxt-KFx_Y_o2hkYMGWA4RxHltvtY7fm733Pdj2QvjYRrM3vue1H9xiEyvKxGngOAPhutUKJsDIokQ0iTfGq2dZHumv-IpoRI-yGZNLF-KZFCr37utAhSZjjJ_vQMD-NSAtbDNQiLdAJY/s640/NGC_6271_Fort-La-Galette%252CRiver-StLawrence_byT.Davies_1760_Dim38.3x58.9cm_Detail_thumb.jpg" width="640" /></span></a></div>
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<span style="font-size: large;">These next two images are of Wendat/Wyandot people from the last quarter of the 18th century. Both women are wearing simple wrap skirts. Incidentally, the women are likely selling fingerwoven sashes which are held draped over their arms. Street vendors would walk around city centers or waterfronts selling their wares. Native women were known to sell herbs, moccasins, baskets and sashes in this method around Montreal during this period. </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgHrvNdJWEXE4mI8UdA-r8QqxJ45YSVuj_8Raq3oDYijnbOjH67nr7pYCixCzRQLt7s5MW1CeIwXhlWm5RP_BtBPKPhhj4CLCDGmVON7ru-eMjkp5qnkkuROvdlFkFmd6qR7uEa3Q_ZMaE/s1600/CityofMontreal%252CRecord+Management+and+Archives_Lorette+Huron_sec18th_2_thumb.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="1600" data-original-width="1221" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgHrvNdJWEXE4mI8UdA-r8QqxJ45YSVuj_8Raq3oDYijnbOjH67nr7pYCixCzRQLt7s5MW1CeIwXhlWm5RP_BtBPKPhhj4CLCDGmVON7ru-eMjkp5qnkkuROvdlFkFmd6qR7uEa3Q_ZMaE/s640/CityofMontreal%252CRecord+Management+and+Archives_Lorette+Huron_sec18th_2_thumb.jpg" width="488" /></span></a></div>
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhIjh_6Qp9D5ntPJ3kViPSdsum9WlQW1wawAbrq5zM54xhC9qu1jeM7GrQmdyIt0QPun8r7QVfP8NVLKD8LfFjmhWxWtd2AvOZ5zzb984sNwFvOzpWh28CFuew3IJT03hnZBTRSzJWM2y8/s1600/1775+hurons.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><span style="font-size: large;"><img border="0" data-original-height="642" data-original-width="492" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhIjh_6Qp9D5ntPJ3kViPSdsum9WlQW1wawAbrq5zM54xhC9qu1jeM7GrQmdyIt0QPun8r7QVfP8NVLKD8LfFjmhWxWtd2AvOZ5zzb984sNwFvOzpWh28CFuew3IJT03hnZBTRSzJWM2y8/s640/1775+hurons.jpg" width="489" /></span></a><span style="font-size: large;"> </span></div>
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<span style="font-size: large;">It is important to look at historic references to add some detail to what we might be looking at in the painted or drawn images. </span></div>
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<span style="font-size: large;">"The dress which particularly distinguishes the women is a petticoat or strowd, blue, red or black, made of a piece of cloth about two yards long, adorned with red, blue or yellow bands laid double and bound about the body."</span></div>
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<span style="font-size: large;">History of the Northern American Indians by David Zeisberger 1779-1780 among the Delaware and Mingo (Ohio Valley Seneca)</span></div>
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<span style="font-size: large;">"...they wear a skirt of deerskin or cloth instead of a loincloth. This goes around the body, and is doubled over a belt or cord around the hips. This skirt, called a "matchicote", reached only to the knees, and often has ribbons for decoration or ornaments around the bottom, as well as porcupine quills and little bells."</span></div>
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<span style="font-size: large;">Travels in New France by J.C. Bonnin 1751-1761</span></div>
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<span style="font-size: large;">"the women wear an under petticoat called machicote, made of an ell of blue or red cloth of the quality like that of Berri or Carcassonne. The lower edge is ornamented with several strips of yellow, blue and red ribbon or English edge lace. This arrangement resembles a couriers frock. It is fastened around the waist by a strap. The shirt passes over and cover this."</span></div>
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<span style="font-size: large;">Memoir upon the Late War in North America 1755-60 by Pierre Pouchot</span></div>
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<span style="font-size: large;">We can also look at dolls of this time period. This is a wonderful doll from Cambridge showing a few details that are of importance. She is wearing the ubiquitous wrap skirt trimmed in woven tape and some simple beadwork. Also take notice of her beaded garters and a curious beaded cuff. It turns out the other cuff was removed and tucked into her beaded belt behind her back. These cuffs seem to be associated with both men and women. </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh1_CJCwgWO078Ue-tSYPsJBFKBTuoRRacG-bZ5Ew0s3MF-MywCT7PsufQCsGcRNhlYW8joEzzeX2pHLC-8izLGNvB7Mv9XvGE0Utp_Fu-GKeFlf9XJ5f-kZ4jINrzWGUtLwEjjjDobYuo/s1600/1870_20091006120524.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="1600" data-original-width="1079" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh1_CJCwgWO078Ue-tSYPsJBFKBTuoRRacG-bZ5Ew0s3MF-MywCT7PsufQCsGcRNhlYW8joEzzeX2pHLC-8izLGNvB7Mv9XvGE0Utp_Fu-GKeFlf9XJ5f-kZ4jINrzWGUtLwEjjjDobYuo/s640/1870_20091006120524.jpg" width="428" /></span></a></div>
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<span style="font-size: large;">Father Lafitau in the 17th century illustrates and describes their use. "1&2, Figures of the Indians of the Iroquois and Huron Tribes clothed in modern style, man and woman...8, Bracelet of wampum worked in little cylinders"</span></div>
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<span style="font-size: large;">You can see clearly the woman and the man wearing these wampum bracelets. For an incomplete but relevant survey of these wampum and imitation glass wampum cuffs see, "Wampum Held by the Oneida Indian Nation, Inc. of New York: Research Relating to Wampum Cuffs and Belts" by Marshall Becker. Take notice of the small illustration numbered "8" which shows the cuff/bracelet clearly as an object. </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgxkfRoiAjAXLosvQg0cgY2Idr-S2RwI9UeYI_x1MWmwbWY6bACPjcF2uLT-OxWJJ1xl6qKKRN0nkozX5iSMWzP7ANtMs7j62RIR5LZpsrYOkNVZUUGTyvYXg5zghXsGU3V54Ke7ugnbWc/s1600/lafitau+wampum+cuff.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="749" data-original-width="537" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgxkfRoiAjAXLosvQg0cgY2Idr-S2RwI9UeYI_x1MWmwbWY6bACPjcF2uLT-OxWJJ1xl6qKKRN0nkozX5iSMWzP7ANtMs7j62RIR5LZpsrYOkNVZUUGTyvYXg5zghXsGU3V54Ke7ugnbWc/s640/lafitau+wampum+cuff.png" width="457" /></span></a></div>
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<span style="font-size: large;">Here is an example of the wampum cuff at the Peabody Museum Harvard. </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhH3szZyD3p-A2Zut96SlHuGFPrmOnnGSogJEsmNspx_CeUu6O-4s6OxPiOGmdJ-mAGSnMtH79pDkICkrGb_bGaWAqQhi4w47CDpTAyjOp5sjARgiKAbAe5uK3ks8VzED4n1ncbI5n8x5I/s1600/wampum+cuff.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="415" data-original-width="640" height="414" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhH3szZyD3p-A2Zut96SlHuGFPrmOnnGSogJEsmNspx_CeUu6O-4s6OxPiOGmdJ-mAGSnMtH79pDkICkrGb_bGaWAqQhi4w47CDpTAyjOp5sjARgiKAbAe5uK3ks8VzED4n1ncbI5n8x5I/s640/wampum+cuff.jpg" width="640" /></span></a></div>
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<span style="font-size: large;">To get back on track, here is a doll from the Wendat/Wyandot (Huron) people dated to the last quarter of the 18th century. She is wearing a wonderful printed cloth shirt with copious imitation glass wampum strands as a necklace and as earrings. Her skirt is trimmed in green wool woven ribbon/tape. </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgnBjKAYYX1le7zTf3lHPvC_Kc0JJJz6QREGWNBOoIQtqmEEWThdMrZG4dfQ0rvQlqqszNeQTA_nCH5cobryOYmfZ951gD192s0yrAYKfA28rt9nqKtc2JQfZlu6JYQEtvmwNM8824raZ8/s1600/434_20091108051355detail+female.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="1600" data-original-width="1076" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgnBjKAYYX1le7zTf3lHPvC_Kc0JJJz6QREGWNBOoIQtqmEEWThdMrZG4dfQ0rvQlqqszNeQTA_nCH5cobryOYmfZ951gD192s0yrAYKfA28rt9nqKtc2JQfZlu6JYQEtvmwNM8824raZ8/s640/434_20091108051355detail+female.jpg" width="428" /></span></a></div>
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<span style="font-size: large;">My hope is that this is posting is a basic tutorial for women's dress of the colonial period but mostly to demonstrate the use of ribbon skirts among the Haudenosaunee. </span></div>
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<span style="font-size: large;">I am in no way any sort of cultural "police" who says what is traditional or not. I am just helping define the style, color and fit of this garment for this time period and hopefully informing folks about a tradition that was once the most common among their ancestors. I also want to suggest that these old style skirts ARE the actual ancestors of the modern ribbon skirt. </span></div>
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<span style="font-size: large;">Have fun and enjoy life as the Creator intended. </span></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4678524350184686266.post-39099689260507648472019-08-18T12:04:00.001-07:002019-08-18T12:27:06.174-07:001666 Paris Record "Iroquois Family" Document<div class="separator" style="clear: both; text-align: center;">
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<span class="s1"><span style="font-size: large;">Fenton believed it to be “probably Seneca” in origin, likely due to the timing of a Seneca contingency of ten Seneca Chiefs, who appear in New France in early spring of 1666 to negotiate a treaty of peace. The latter page that shows a person’s tattoo scheme, a representation of the Potato Clan, a war club and a captivity tool come directly from a “board” that appears in their cabins. This is curious because if the document is Seneca in origin due to the ambassadors to France in 1666, then why, are they viewing a board “typically found in a cabin”? Could these images come from one of the two French invasions of the Mohawk Valley in 1666? In the fall of 1666, the French attack four Mohawk towns and could have quite possibly seen or taken one of these bark documents then. The only problem I see with this scenario is the number of clans represented in the main image. Nine clans are shown and yet Mohawk people have only three clans. The main image could be from a general overview of the complexity and diversity of all of the Haudenosaunee peoples or it is a record of a specific event which included representatives of these nine clans. Either way, I suggest that the origins of the document and iconography are not simply “probably Seneca”.<span class="Apple-converted-space"> </span></span></span></div>
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<span style="font-size: large;"><span class="s1">Since its first English translation in the mid-19</span><span class="s2"><sup>th</sup></span><span class="s1"> century, not many have investigated the details and clarity of the English version. If you carefully read the O’Callaghan translation some of it makes so little sense as to be nearly meaningless. So, I decided to re-translate the French version and add to it some ethnological and cultural ideas, some history and an accurate Haudenosaunee word translation which will help future scholars.<span class="Apple-converted-space"> </span></span></span></div>
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<span class="s1"><span style="font-size: large;">Please keep in mind, that what we are seeing is a French copy of a Haudenosaunee depiction and then what we see in “Colonial Documents” is a re-drawing of the French re-drawing. At this point it gets to be a visual game of telephone. So, I am reproducing the original French crayon drawing so that we can get as close to the original intent as possible.<span class="Apple-converted-space"> </span></span></span></div>
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<span class="s1"><span style="font-size: large;">I enlisted the help of Jamie Jacobs (Tonawanda Seneca) with the early Haudenosaunee words. The languages of each the Haudenosaunee nations at this point in history were mutually intelligible and nearly identical. Comparisons of dictionaries compiled in both Seneca and Mohawk country prove this out. George Hamell was also instrumental in unraveling the mystery of the “Potato Clan” people. I will include quotes from his work here as well. Nyaweh Jamie & George!</span></span></div>
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<span class="s1"><span style="font-size: large;">If a linguist wishes to make notes or additions to this document, please feel free to send your updates into the comments section. This can become a living document where Haudenosaunee linguists, academics and scholars can improve on our work.<span class="Apple-converted-space"> </span></span></span></div>
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<span class="s1"><span style="font-size: large;">At the end of the translation I will include images of the original document as it appears in the archives of the French government.<span class="Apple-converted-space"> </span></span></span></div>
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<span class="s1"><span style="font-size: large;">The Nine Iroquois Clans</span></span></div>
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<span style="font-size: large;"><span class="s1"></span><br /></span></div>
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<span class="s1"><span style="font-size: large;">The Iroquois Nation is composed of nine families which makes two bands, one of four families the other of five families.</span></span></div>
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<span class="s1"><span style="font-size: large;">They call the first band <i>Guéyniotiteshsgué</i> ¹ this means the four families, they call the second band <i>Ouicheniotishesgué</i><span class="Apple-converted-space"> ² </span>this means the five families.</span></span></div>
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<span class="s1"><span style="font-size: large;"><span class="Apple-converted-space"> <span class="Apple-tab-span"> </span></span><i>*note found written in the margin</i>: [ it is called <i>Atiniathin³</i>]</span></span></div>
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<span class="s1"><span style="font-size: large;">The first family (clan) is the Turtle, it is the first one because they assert that when the master of life made the earth, he made it on a turtle, and when there are earthquakes it is because the turtle is shaking.</span></span></div>
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<span class="s1"><span style="font-size: large;">The second family (clan) is the Wolf and is called <i>Enanthayonni⁴ </i>or <i>Cayenyisenhonon </i>and is the brother of the Turtle family. When war matters are at stakes, they deliberate together, and if the matter is of great importance, they inform the other families for the purpose of deliberating together, as well as all the other families. they assemble in the cabin of a war chief when it is a matter of war, and when it is an ordinary State affair it is in the cabin of a council chief.</span></span></div>
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<span class="s1"><span style="font-size: large;">The third family (clan) is the one of the Bear which they call <i>Atinionguin⁵</i>.</span></span></div>
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<span class="s1"><span style="font-size: large;">The fourth family (clan) is the one of the Beaver and is the bear’s brother. These four first families compose the first band they call <i>Guéy niontiteshesgué</i>.</span></span></div>
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<span class="s1"><span style="font-size: large;">Second Band</span></span></div>
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<span class="s1"><span style="font-size: large;">The fifth family (clan) is the of the Deer which they call Canendeshé.⁶</span></span></div>
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<span class="s1"><span style="font-size: large;">The sixth is the one of the Potato which they call Schoneshioronon.⁷</span></span></div>
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<span class="s1"><span style="font-size: large;">The seventh is the one of the Great Plover which they call Otinanchahé.⁸</span></span></div>
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<span class="s1"><span style="font-size: large;">The eighth is the one of the Little Plover which they call Asco or Nicohes.</span></span></div>
<div class="p5">
<span class="s1"><span style="font-size: large;">The ninth is the one of the Kiliou⁹ which they call Canonchahonronon¹⁰. They call these five families Ouichiniotititeshesgué.<span class="Apple-converted-space"> </span></span></span></div>
<div class="p5">
<span class="s1"><span style="font-size: large;">These families (clans) then make the nine villages which were assembled to support war with more ease. The nine families (clans) originate in a cabin that sits inside the territory, and composed of many fires or households. In the middle of the cabin was a partition that divided the cabin in two.</span></span></div>
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<span class="s1"><span style="font-size: large;">The people were bothered because they knew no one else and hence could not marry, they all married each other [to one and each other] this is why their name means two cabins [united] together.</span></span></div>
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<span class="s1"><span style="font-size: large;">Each family (clan) has its family animal painted on the gable of the cabin, some painted in black, the others in red.</span></span></div>
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<span class="s1"><span style="font-size: large;">When they are gathered for some council, the first band goes to one side of the fire lit in the cabin, and the other band goes on the other side.</span></span></div>
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<span class="s1"><span style="font-size: large;">When the matter for which they are gathered is discussed in depth on each side, they each tell their resolution to the other side.</span></span></div>
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<span class="s1"><span style="font-size: large;">The band which decides upon the matter makes two resolution in order to take the best one and submit all the objections one could make against its resolution in order to show everything was well discussed.</span></span></div>
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<span class="s1"><span style="font-size: large;">They usually go with the first resolution unless there are some strong reasons to oppose it.</span></span></div>
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<span class="s1"><span style="font-size: large;">When they go to war and want to warn people who may cross their paths that they are a war party, they depict the animal of their family holding an ax in its right paw, sometimes it is a saber or a war club; and if in the war party are many families (clans), each one depicts its family (clan) animal and number who joined the party. The whole thing is on a tree from which they removed the bark. It is the animal of the family (clan) which is the master of the party that is always depicted first.</span></span></div>
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<span class="s1"><span style="font-size: large;">Usually they set up a rendezvous point when they leave for an attack, where, if they are pursued, they leave behind some guards and ammunition. When they are fighting they are well <i>matachés</i> ¹¹ (body painted), and they wear only the breech clout and moccasins.</span></span></div>
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<span class="s1"><span style="font-size: large;">When it is a large war party they leave 100 or 150 people, some leagues away from the village they are about to attack.</span></span></div>
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<span class="s1"><span style="font-size: large;">After the strike if they have case-tête or warclubs, they lay it against a corpse leaning towards the village that the deceased was from.</span></span><br />
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<span class="s1"><span style="font-size: large;">When they return, if they have prisoner or scalps they depict their family animal (clan) standing with a stick on the shoulder, with the scalps they took hanging from it. Following the animal are the captives they have taken with a chichicois¹² in the right hand, if there are women they depict them with a <i>cadenette</i> or <i>couette</i> [braided hair] and a skirt.</span></span></div>
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<span class="s1"><span style="font-size: large;">If there are many families (clans) in the war party, each one depicts its family animal with the scalps and prisoners as explained above, but they are always placed after the family (clan) which is the leader of the party.<span class="Apple-converted-space"> </span></span></span></div>
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<span class="s1"><span style="font-size: large;">When they have scalps, they give them to one or two men who carry these on their belt, hanging to their back.</span></span></div>
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<span class="s1"><span style="font-size: large;">The men who have scalps, follow the others from a certain distance, about a quarter of a league, they say it is because if they are fleeing and have scalps, and travel in front, the captives cannot walk because there as seized with fear at the sight of the flowing blood. This is only for the first day of walk, sometimes for the second and the third when they are pursued.</span></span></div>
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<span class="s1"><span style="font-size: large;">As soon as they are joined (by the pursuer) they warn the others and then each one flees on his side or they wait for the enemy. At dusk they dig a pit in the ground where they light their fire with bark to cook their meat, when they have some. They do this for three or four days.</span></span></div>
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<span class="s1"><span style="font-size: large;">They tie the captives to a post they stick in the ground. They have the captives leg or rather the foot of the slave go through the post and the post is closed by another which is tied to the first at the height of a man. They have a man sleeping on each side of the slave, and they take turns visiting them from time to time during the night.</span></span></div>
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<span class="s1"><span style="font-size: large;">When they have lost some of their people on the battle field, they draw men with the legs up and headless, the same number as they lost. To show the family (clan) they were from, they depict the deceased ones’ family (clan) animal leaning on its back, the legs up. If it is the war chief who died, the animal is headless.</span></span></div>
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<span class="s1"><span style="font-size: large;"><br /></span></span></div>
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<span class="s1"><span style="font-size: large;">If there are wounded ones, they depict a broken gun but still attached to the stock or they depict a broken arrow. To show where they are wounded, they depict the wounded one’s family (clan) animal with an arrow that goes through the wound location, and if it is a musket shot, they put the mark of the musket ball on the body of the animal, using another color.</span></span></div>
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<span class="s1"><span style="font-size: large;">If they have sick ones and must carry them, they depict stretchers in the same number as the sick ones; as they could carry only one per stretcher.</span></span></div>
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<span class="s1"><span style="font-size: large;">When they are within thirty or forty leagues from the village, they send runners ahead to warn of their arrival and to tell what happened to them. Then each one makes ready to receive the prisoners when there are some, and to inflict to each the torments they find suitable.</span></span></div>
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<span class="s1"><span style="font-size: large;">Those who are condemned to the fires are brought to the cabin which has been assigned to them. All the warriors are gathered in a war cabin, after they send for them (the captives) to have them sing and dance and to torment them until they are brought to the post.</span></span></div>
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<span class="s1"><span style="font-size: large;">Meanwhile, two or three young folks are preparing the post, they make a fire close to it and keep the musket barrels ready.</span></span></div>
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<span class="s1"><span style="font-size: large;">When everything is ready, they bring him (the prisoner) and tie him to the post. Then they burn him. When he is burnt up to the stomach, they untie him and break all of his fingers, and they scalp him. They let the scalp hang in the back on little tab of skin they leave on the head for the purpose of holding the scalp. They make him die in this suffering, upon which they all take a piece of him and go on feasting.</span></span></div>
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<span class="s1"><span style="font-size: large;">Explanation of what is on the sheet of paper</span></span></div>
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<span style="font-size: large;"><span class="s1"></span><br /></span></div>
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<span class="s1"><span style="font-size: large;">A This is a party which comes back from war. They have taken a prisoner and killed a man and a woman whose scalps are hanging on a stick he carries</span></span><br />
<span class="s1"><span style="font-size: large;"><br /></span></span></div>
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<span class="s1"><span style="font-size: large;">B A Prisoner</span></span><br />
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<span class="s1"><span style="font-size: large;">C<span class="Apple-tab-span"> </span>The Chichicois he holds in his hand [266 verso]</span></span><br />
<span class="s1"><span style="font-size: large;"><br /></span></span></div>
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<span class="s1"><span style="font-size: large;">D<span class="Apple-tab-span"> </span>These are the ropes he is tied with, at the neck, arms and belt</span></span><br />
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<span class="s1"><span style="font-size: large;">E<span class="Apple-tab-span"> </span>This is the scalp. What is next to it is the braided hair [cadenette]</span></span><br />
<span class="s1"><span style="font-size: large;"><br /></span></span></div>
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<span class="s1"><span style="font-size: large;">F This is the scalp of a woman. They depict it with loose hair</span></span><br />
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<span class="s1"><span style="font-size: large;">G<span class="Apple-tab-span"> </span>A war council between the family (Clan) of the Bear and the family (Clan) of the Beaver. They are brothers.</span></span><br />
<span class="s1"><span style="font-size: large;"><br /></span></span></div>
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<span class="s1"><span style="font-size: large;">H<span class="Apple-tab-span"> </span>A Bear</span></span><br />
<span class="s1"><span style="font-size: large;"><br /></span></span></div>
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<span class="s1"><span style="font-size: large;">I<span class="Apple-tab-span"> </span>A beaver</span></span><br />
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<span class="s1"><span style="font-size: large;">L<span class="Apple-tab-span"> </span>This is a wampum belt that it holds in his paws, for avenging the death of someone, and he is conferring this with the Beaver</span></span><br />
<span class="s1"><span style="font-size: large;"><br /></span></span></div>
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<span class="s1"><span style="font-size: large;">K<span class="Apple-tab-span"> </span>Council upon affairs of state</span></span><br />
<span class="s1"><span style="font-size: large;"><br /></span></span></div>
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<span class="s1"><span style="font-size: large;"><span class="Apple-tab-span">M </span>It is the Bear</span></span><br />
<span class="s1"><span style="font-size: large;"><br /></span></span></div>
<div class="p9">
<span class="s1"><span style="font-size: large;">N It is the elders (council) fire</span></span><br />
<span class="s1"><span style="font-size: large;"><br /></span></span></div>
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<span class="s1"><span style="font-size: large;">O This is the Turtle and the other families (clans)</span></span><br />
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<span class="s1"><span style="font-size: large;">P<span class="Apple-tab-span"> </span>Canoe going to war</span></span><br />
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<span class="s1"><span style="font-size: large;">Q Paddles. By the number of paddles they know how many men are in the canoe because they place as many paddles as there are men. Underneath they paint the animal of the family (Clan) they belong to</span></span><br />
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<span class="s1"><span style="font-size: large;">R<span class="Apple-tab-span"> </span>This is the canoe</span></span><br />
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<span class="s1"><span style="font-size: large;">S<span class="Apple-tab-span"> </span>This is a man who comes back from hunting, who slept two night on his hunting trip and who has killed three does; because when they are males they drawn the antlers. What is shown on his back is a pack/bundle</span></span><br />
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<span class="s1"><span style="font-size: large;">T A Deer head. This is how they paint it.</span></span><br />
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<span class="s1"><span style="font-size: large;">V This is how they mark the time they spent hunting. Each mark or each bar is a day.</span></span><br />
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<span class="s1"><span style="font-size: large;">Y The way they depict the dead. The two first ones are men, the third is a woman who is only distinguished by the skirt she wears.</span></span></div>
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<span class="s1"><span style="font-size: large;">Regarding the dead, they bury them with everything they own. When it is a man, they paint red <i>calumets</i> on the tomb, they are peace <i>calumets</i>. Sometimes they plant a post on which they paint how many times he went to war, and how many prisoners he took. The post is usually four or five French feet tall and well <i>mataché </i>(painted).<span class="Apple-converted-space"> </span></span></span></div>
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<span class="s1"><span style="font-size: large;">The portrait of a Native man that they usually paint on a board in their cabin. How many times he went to war and how many men he took or killed.</span></span></div>
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<span class="s1"><span style="font-size: large;">a<span class="Apple-tab-span"> </span>These are the tattoos he has on his body.</span></span><br />
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<span class="s1"><span style="font-size: large;">b<span class="Apple-tab-span"> </span>This is how they mark when they went to war. When there is a bar hanging from a mark to another, this means that after going on a war party he [the man] didn’t come back right after to the village and went again with another war party he joined or assembled.</span></span><br />
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<span class="s1"><span style="font-size: large;">c<span class="Apple-tab-span"> </span>This broken arrow shows the body parts where he was wounded</span></span><br />
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<span class="s1"><span style="font-size: large;">d<span class="Apple-tab-span"> </span>This is how they depict when wampum belts are given for raising war parties and for avenging the death of someone who belonged to them or someone from the same family (Clan).</span></span><br />
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<span class="s1"><span style="font-size: large;">e<span class="Apple-tab-span"> </span>He returned to war without entering the village.</span></span><br />
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<span class="s1"><span style="font-size: large;">f<span class="Apple-tab-span"> </span>A man who has been killed on the battlefield and who had a bow and some arrows.</span></span><br />
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<span class="s1"><span style="font-size: large;">g<span class="Apple-tab-span"> </span>These are two men he made prisoner, one had an ax (tomahawk) in his hand and the other a musket.</span></span><br />
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<span class="s1"><span style="font-size: large;">gg<span class="Apple-tab-span"> </span>This is a woman that is distinguished only by a type of skirt</span></span><br />
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<span class="s1"><span style="font-size: large;">h<span class="Apple-tab-span"> </span>This is how they distinguish her from the men.</span></span></div>
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<span class="s1"><span style="font-size: large;">This is how they draw their portraits</span></span></div>
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<span class="s1"><span style="font-size: large;">a<span class="Apple-tab-span"> </span>This the way to depict the family (Clan) of the potato and not how it is on the other sheet.</span></span><br />
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<span class="s1"><span style="font-size: large;">b<span class="Apple-tab-span"> </span>It is a stick stuck in the ground, at its end, two or three pieces of wood are tied to show the way they went for hunting; and on the nearest tree they paint the animal of the family (Clan) they belong to with the number of muskets they have with them, this is to say, that if there are three men, they paint three muskets, if there are more and someone has a bow instead of a musket they paint a bow.<br />
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When coming back from hunting, as they get close to the village they do the same thing and mark the number of beasts they killed, this is to say, they depict the deer and the buck, from the head to the neck, if there are any males they put antlers on it. The other animals are fully drawn. If they have been hunting for a few days, they mark the number of days as explained on the other sheet.</span></span><br />
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<span class="s1"><span style="font-size: large;">c<span class="Apple-tab-span"> </span>The club they used for smashing the head when going to war.</span></span></div>
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<span class="s1"><span style="font-size: large;">The post used to tie a prisoner. They put the leg between the two posts in the notch on the biggest one, this to say that the two posts go around the leg just above the ankle. Then they tie the two post together as high as a man’s height and sometimes higher. This way, it is impossible to remove the foot without undoing the ropes.</span></span><br />
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<span style="font-size: large;">Endnotes</span></div>
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<span style="font-size: large;">¹ Guéyniotiteshsgué ; modern spelling : Ge:h niodi’sägē:h - meaning; Ge:h (four) ni (how or what) odi (them) ‘sä (root for clan) gē:h ( a number of) - J.Jacobs</span><br />
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<span style="font-size: large;">² Ouicheniotishesgué ; Wis (five) ni (how or what) odi (them) ‘sä (root for clan) gē:h ( a number of)</span><br />
<span style="font-size: large;">[Jacobs notes that the old pronunciation of “Wis” sounded more like “Owiche”]</span><br />
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<span style="font-size: large;">³ Atiniathin ; modern spelling : Hadi (they) nyadē:h (are turtles) - J.Jacobs</span><br />
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<span style="font-size: large;">⁴ Enanthayonni ; modern spelling : Honöta (the road) yöni (its making it longer) – the term for the Wolf Clan. - J.Jacobs</span><br />
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<span style="font-size: large;">⁵ Atinionguin ; modern spelling : Hatinyagwai’ (they are bears) - J.Jacobs</span><br />
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<span style="font-size: large;">⁶ Canendeshé ; modern spelling : Ganöndase:’ – the new village, newtown – According to J. Jacobs, the Deer Clan was from a people (Huron possibly) « absorbed by the Haudenosaunee whole and that’s where the Deer clan probably came from.» - J.Jacobs</span><br />
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<span style="font-size: large;">⁷ Schoneshioronon ; modern spelling Jonesiyo:onö’ – people of the “genesee” (good sand – formerly good valley) this term is possibly related to refugee people who were placed with the western Seneca people of the Genesee Valley; also the term for snipe clan today; accounting for the large Seneca Snipe Clan representation today and the three Seneca Chiefs titles. The title Ganogaridawi (Snipe Clan doorkeeper) emerges among the western Seneca towns at this same time period. - J.Jacobs</span><br />
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<span style="font-size: large;">⁸ Otinanchahé ; This term is possibly related to the Honondioga or Heron Clan in modern Seneca tradition. - J.Jacobs</span><br />
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<span style="font-size: large;">⁹ The Quiliou or Kiliou is known as the “Calumet Bird” in Franco-Anishinabek pidgin. It was also known as a species of eagle. The obvious misunderstanding comes from the similarity of the Hawk (and its associated clan) with other large raptors. See: The Documentary History of the State of New York by O’Callaghan; Vol. I, Ch. I, Art. III - Enumeration of the Indian Tribes Connected with the Government of Canada; The Warriors and Armorial Bearings of Each Nation. 1736. </span><br />
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<span style="font-size: large;">¹⁰ Canonchahonronon ; probably a derivative of the modern Seneca term Ganosaonö’ – which means they are of the house. It could relate to the modern Seneca term - Hodiswē’gaiyo’ –- they are of the planks/boards – the modern term for the Hawk Clan. - J.Jacobs</span><br />
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<span style="font-size: large;">¹¹ Father Du Poisson in 1687 remarks that painted hides of the Quapaw are known as matachés or “painted”. See: The Rumble of a Distant Drum: The Quapaws and Old World Newcomers, 1673-1804, by Morris Arnold. </span><br />
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<span style="font-size: large;">¹² The “Chichicois” is the gourd rattle which captives are given and by which they are made to sing their death songs. A pidginized version of an Algonkian term for bottle, chichigoué. </span><br />
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<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4678524350184686266.post-55843476007394182172019-08-09T13:44:00.003-07:002019-08-20T09:25:00.426-07:00Iroquoian Transitional Quillwork<br />
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Haudenosaunee Transitional Quilled Bags</h2>
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<span style="font-size: large;">There has been a resurgence of interest in the old traditional arts in Haudenosaunee country. I have had the honor of witnessing this first hand. Craftspeople like Kiera Pike (Mohawk) and Jamie Jacobs (Seneca) Samantha Jacobs (Seneca) and Cory McComber (Mohawk) have been applying what a few have been able to glean from the old objects and old documents and have been creating a neo-traditional school of Haudenosaunee arts. I want to continue to support and broaden this resurgence by adding some thoughts and ideas into where this all went long ago. </span></div>
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<span style="font-size: large;">There is a clear difference between pre 1800 hair embroidery of the Northeast and the very well known souvenir beadwork from the 19th century. For many people that particular style of decorative work has really come to be regarded as the most "Iroquoian" in style and fashion. But the "old" fashioned work of the colonial period seems to have died away quickly after 1800. Probably due to a lot of outside factors, new agricultural and economic pressures, a lack of the need for certain objects related to warfare or war-related status, market-driven pressure to produce more objects for the tourist market which has shifted from war-time souvenirs collected during military service to true tourist collecting. Whatever the reasons were the fact remains that a shift had occurred in the artistic and stylistic traditions in Haudenosaunee art and craft which would reverberate until today. </span></div>
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<span style="font-size: large;">There exists however, a short period of time during the late 18th c and into the early 19th c where some artisans were attempting to keep up with the demand for authentic Iroquoian work without a complete shift to the new glass beaded work which was soon to dominate. It is during this period that a man named Morgan becomes so important. </span></div>
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<span style="font-size: large;">Lewis Henry Morgan was very successful at establishing a lasting decorative legacy for Haudenosaunee people when he formed his famous collection and wrote about the objects and much more in "League of the Ho-de-no-sau-nee or Iroquois" It would be his collection of Haudenosaunee objects housed ultimately in the New York State Museum which would form the foundation of Iroquois material culture studies. Sadly the museum caught fire in 1911 and much of the collection was destroyed. Some of the material survives for study however they still exhibit the scorch marks from 1911.</span><br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhfxScHhc4HO0TIE2yUYHYDIm0OdTovMCo4vA5hnOC5ny11DZCjVWJJWvqWycR7rdVNYUv7zZZ6ZV-07Wi-FIxi5mcG1E5VIWfoI3JIJHVVA_7QY47jWyOn4H1gGdfOZ1Scn43zJUPY0v8/s1600/100_4860.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="font-size: large;"><img border="0" data-original-height="903" data-original-width="1600" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhfxScHhc4HO0TIE2yUYHYDIm0OdTovMCo4vA5hnOC5ny11DZCjVWJJWvqWycR7rdVNYUv7zZZ6ZV-07Wi-FIxi5mcG1E5VIWfoI3JIJHVVA_7QY47jWyOn4H1gGdfOZ1Scn43zJUPY0v8/s320/100_4860.JPG" width="320" /></span></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: large;">Twined cornhusk bottle from the Moragn collection showing scorch marks from the fire in 1911. NYSM</span></td></tr>
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<span style="font-size: large;">What does survive is an incredible assemblage of important material. Morgan was able to collect not only valuable objects from makers who were some of the last to practice their disciplines but also during a time when knowledge of the pre 1800 period was still fresh. </span></div>
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<span style="font-size: large;">Morgan was able to collect the bag below during the 1849-1850 period. Elements of the old fashioned "bandolier" style bags of the 18th century can be seen, however, the shape of the bag and the lack of dyed leather is evidence of the evolution of Haudenosaunee style. </span></div>
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<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: large;">Lewis Henry Morgan Collection, New York State Museum</span></td></tr>
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<span style="font-size: large;">The Morgan bag and its contemporary works might be the last era of continuous Haudenosaunee quillwork and moosehair embroidery traditions. It would be another hundred years before an attempt would be made at resurrecting these old artforms. </span></div>
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<span style="font-size: large;">The bag below from the Royal Ontario Museum seems to follow a similar style as the Morgan bag with some important differences. The quill decorated decorated and cloth-backed strap are the most obvious differences. The shape of the pouch itself however is very much in line with the Morgan bag. However this bag has a ribbon edging which is seen in almost every other "transitional" bag I have found. </span></div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgezCHoQ8sZltVnbeOJ0vb8Pr_WAEWnAiBzhtZgIOTuSaoGXbt0u-EN-RUFj1r4-U2w1a_1qw4nM753Uo4Nw8RhvLYxIvjfviorryoVpyfCcnMnYJmQh6knNmGzp8TzK9Yg2iSbTMUT7RY/s1600/ROM+Iroquois+Quilled+bag+transitional+.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="font-size: large;"><img border="0" data-original-height="858" data-original-width="458" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgezCHoQ8sZltVnbeOJ0vb8Pr_WAEWnAiBzhtZgIOTuSaoGXbt0u-EN-RUFj1r4-U2w1a_1qw4nM753Uo4Nw8RhvLYxIvjfviorryoVpyfCcnMnYJmQh6knNmGzp8TzK9Yg2iSbTMUT7RY/s640/ROM+Iroquois+Quilled+bag+transitional+.jpg" width="339" /></span></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: large;">Iroquoian Shoulder Bag, Dr. Orohyatekha collection, 911.3.125 Royal Ontario Museum</span></td></tr>
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<span style="font-size: large;">I would have to place this bag into an earlier time period than the mid 19th c Morgan bag. It was collected by Dr. Orohyatekha, aka Peter Martin a Mohawk physician who became interested in collecting Native art in the later 19th century. His collection is primarily housed in teh Royal Ontario Museum. </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhPjn-B4osIJ4H1G3Raqsw-g-W5sP1NW_KZhEAN9r6F3wmqSVxBDyy5jUaEFuGsjMvwZCvd33bcO7MWkP8r1xEcCQQY16a98sWoe3WOYePafpQC85Lsydj95_H_K5ytw8Hh6cPBUs399ew/s1600/ROM2011_12137_3.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="858" data-original-width="644" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhPjn-B4osIJ4H1G3Raqsw-g-W5sP1NW_KZhEAN9r6F3wmqSVxBDyy5jUaEFuGsjMvwZCvd33bcO7MWkP8r1xEcCQQY16a98sWoe3WOYePafpQC85Lsydj95_H_K5ytw8Hh6cPBUs399ew/s640/ROM2011_12137_3.jpg" width="480" /></span></a></div>
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<span style="font-size: large;">Here we see the classic form of 19th century beaded bags which lasts through into the 20th c. However the bag retains the old quillwork decorations much of it in single-quill "line-work". The floral motifs mirror the later beaded versions as does the silk ribbon trim and two-bead edging. </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh_9k3CaT_zbfKRXtQnp5Ogpdj_eXqFDGS9y7Pxa8Bwk-6Eacai1sixPbUscAhHDpPVx_CmZkSgE5OF6LzA11CybcwUhj3By_NyO3rgTdSR2CUYJXBVNYt7OzRlhNo3A69JUelu8ofhHSM/s1600/ROM2011_12137_11.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="858" data-original-width="555" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh_9k3CaT_zbfKRXtQnp5Ogpdj_eXqFDGS9y7Pxa8Bwk-6Eacai1sixPbUscAhHDpPVx_CmZkSgE5OF6LzA11CybcwUhj3By_NyO3rgTdSR2CUYJXBVNYt7OzRlhNo3A69JUelu8ofhHSM/s640/ROM2011_12137_11.jpg" width="412" /></span></a></div>
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<span style="font-size: large;">I will ad some other example which I have gleaned from auction catalogs and other museums that all seem to fit into a stylistic group of transitional bags. </span></div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJvY6dHS-5xHsIpBW7p6ikjTYyeGBGu9GVUKK4a7y17RQ69OJwSaRvHv4WAdTGihyzhnSODdxecxJILYJbsC_vqTY0xYQgKbJO2qhcuJwataD9hYuvea7-Sy_Gx-bQexi7Hy_3oozMjvw/s1600/February+2017+Skinner+Seneca+bag+transitional+quilled.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="font-size: large;"><img border="0" data-original-height="800" data-original-width="816" height="626" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJvY6dHS-5xHsIpBW7p6ikjTYyeGBGu9GVUKK4a7y17RQ69OJwSaRvHv4WAdTGihyzhnSODdxecxJILYJbsC_vqTY0xYQgKbJO2qhcuJwataD9hYuvea7-Sy_Gx-bQexi7Hy_3oozMjvw/s640/February+2017+Skinner+Seneca+bag+transitional+quilled.JPG" width="640" /></span></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: large;">Skinner February2017</span></td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSU-H0z8jSeoMnRvoj4LQuhmVYZF6ZxbED2lbnaiOhO4CIB7w-JiBdVX3c995xYevunrgZvXkugQdHbFu3bRSluY8RmxE4cnzHkX40c2UtUq8u_otnzUBTaVT06gu20CXJxbw9XH3mB5w/s1600/Iroquois+quilled+pouch+transitional+style+Bonhams+Spetember+2006.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="font-size: large;"><img border="0" data-original-height="1457" data-original-width="1600" height="582" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSU-H0z8jSeoMnRvoj4LQuhmVYZF6ZxbED2lbnaiOhO4CIB7w-JiBdVX3c995xYevunrgZvXkugQdHbFu3bRSluY8RmxE4cnzHkX40c2UtUq8u_otnzUBTaVT06gu20CXJxbw9XH3mB5w/s640/Iroquois+quilled+pouch+transitional+style+Bonhams+Spetember+2006.JPG" width="640" /></span></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: large;">Bonhams September 2006</span></td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiA0G_ZpdTfKHCIzDgFnL70FZT1FGiHNwFqZfYp4_Kkgv-OsO0p8KlAs2lhnie2FDbDFZ7r2j3-1NSB7E1jozSSJqvgkHOoivAwVIHOMVgUVQvDPrkxyQSfsAIBsyui_LpnoehVYCavL_s/s1600/Transitional+Seneca+quilled+bag+small+196335+NMAI.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="font-size: large;"><img border="0" data-original-height="1056" data-original-width="1600" height="422" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiA0G_ZpdTfKHCIzDgFnL70FZT1FGiHNwFqZfYp4_Kkgv-OsO0p8KlAs2lhnie2FDbDFZ7r2j3-1NSB7E1jozSSJqvgkHOoivAwVIHOMVgUVQvDPrkxyQSfsAIBsyui_LpnoehVYCavL_s/s640/Transitional+Seneca+quilled+bag+small+196335+NMAI.jpg" width="640" /></span></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: large;">Transitional Bag, 19633 NMAI</span></td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiGj19_LlnkM_t5pVGLH5y6yiZ4j8BIqCVcZAgTKzLBixHlSkGpjrYziPhH-t_8D98KsYXdOsFxMIZWRvd3E7ygK-7TfTKaJT59YtrnctogSZn1IvzPiEZPu5yMeUv3ZVoPXzurenDaO3w/s1600/MIA+quilled+bag.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="font-size: large;"><img border="0" data-original-height="707" data-original-width="514" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiGj19_LlnkM_t5pVGLH5y6yiZ4j8BIqCVcZAgTKzLBixHlSkGpjrYziPhH-t_8D98KsYXdOsFxMIZWRvd3E7ygK-7TfTKaJT59YtrnctogSZn1IvzPiEZPu5yMeUv3ZVoPXzurenDaO3w/s640/MIA+quilled+bag.JPG" width="464" /></span></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: large;">Transitional Bag, Minneapolis Institute of Art</span></td></tr>
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<span style="font-size: large;">I want to show a continuous chain of styles which can be used to usher in the classic 19th century beaded purses we see so often. I am including this bag below to illustrate my point.</span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTi-NOBP4oIge0-vjrgGC0GYPI7zy05Oj3rCtyiK8eVH5dpBxPuEJXt8n56HoiwkMl5eeJTb4Y3zmXEvdgl6HPptxk7txELq6_jw3TcpZXKzasSDSdgUTebf8Vc-80igrpljPLPVT1tJU/s1600/Seneca+transitional+bag.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="805" data-original-width="806" height="639" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTi-NOBP4oIge0-vjrgGC0GYPI7zy05Oj3rCtyiK8eVH5dpBxPuEJXt8n56HoiwkMl5eeJTb4Y3zmXEvdgl6HPptxk7txELq6_jw3TcpZXKzasSDSdgUTebf8Vc-80igrpljPLPVT1tJU/s640/Seneca+transitional+bag.JPG" width="640" /></span></a></div>
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<span style="font-size: large;">The last bag we should pay attention to is this amazing piece of transitional work at the National Museum of the American Indian. It is stylistically and aesthetically an exceptional piece probably from the Seneca people. The form and complicated iconography rendered in porcupine quills is a real challenge to fully absorb.</span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhbB-gphN0TRV8S1xb3Q4RBVBhqdPDdIbpph56FcVWy7Xy6_lXFINAPJ53mQHmOO23Vrnkz-jJTtRTHjYrdr8G8qoJjLqoSYJaAs3YOnrQYUOW4rTxowRK4naC_Y6QAgn-GKE_9_kSWqoU/s1600/Seneca+rectangluar+transitional+bag+quill.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="1056" data-original-width="1600" height="422" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhbB-gphN0TRV8S1xb3Q4RBVBhqdPDdIbpph56FcVWy7Xy6_lXFINAPJ53mQHmOO23Vrnkz-jJTtRTHjYrdr8G8qoJjLqoSYJaAs3YOnrQYUOW4rTxowRK4naC_Y6QAgn-GKE_9_kSWqoU/s640/Seneca+rectangluar+transitional+bag+quill.jpg" width="640" /></span></a></div>
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<span style="font-size: large;">The form is familiar to the earlier colonial era work and yet is a departure from the constraints of the past. A modern button closure seems to be evidence of its transitional nature. The color palette also relates well to this transitional period. The lack of dark background is a common theme for this period of quillwork. The older traditions demand a dark field to work on. One of elements of this bag which is unusual for a shoulder-worn bag is that the obverse is also decorated. Shoulder-worn quilled bags from the pre-1800's do not exhibit this feature. It is more in line with quilled drawstring bags of the earlier colonial period. </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhQJJVVwiTDttOjGGGXO7968xf2Ohq8VHYCGp9IV2JK0BVcKOtrdu4BE-Vp0E7Gf0u1YioK8BysfVQcQJ3QlxqpfuotyEoSXlpLRlnYsj_uYr0kgVoiYGFvMa5kchEWK8kYIhpV9Sv9VX8/s1600/2148_20092212551053.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="880" data-original-width="1600" height="352" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhQJJVVwiTDttOjGGGXO7968xf2Ohq8VHYCGp9IV2JK0BVcKOtrdu4BE-Vp0E7Gf0u1YioK8BysfVQcQJ3QlxqpfuotyEoSXlpLRlnYsj_uYr0kgVoiYGFvMa5kchEWK8kYIhpV9Sv9VX8/s640/2148_20092212551053.jpg" width="640" /></span></a></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiskHcxgGzNpjFbbJ_Dvu2JgQ-eTapbW7Fvl06lH8VjU4UTW2Q9jSqkPlbJDWMlkJNywawUWY39lwOH1toYSBVfm_s09LD2RQ0bwiTnrvhWH0HO8qPnQHapOJW3QqvhRgG7eved7eEtsxg/s1600/2148_20092212561020.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="1383" data-original-width="1461" height="604" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiskHcxgGzNpjFbbJ_Dvu2JgQ-eTapbW7Fvl06lH8VjU4UTW2Q9jSqkPlbJDWMlkJNywawUWY39lwOH1toYSBVfm_s09LD2RQ0bwiTnrvhWH0HO8qPnQHapOJW3QqvhRgG7eved7eEtsxg/s640/2148_20092212561020.jpg" width="640" /></span></a></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhMZdV7Wyibse8Omr9ul6Rd20h2oR8j9B84ejlXVqkuh63JIIw3HqRRdI4bR1CCHJ-yF8nI_8WNL5HLMsUStwDQ0RJeM-YtasCB2n1I2fPs0WnUlPJRDvWqkvuVNQ86574iXASVMQTz_kw/s1600/Seneca+Transitional+quilled+bag+obverse.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="1600" data-original-width="1360" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhMZdV7Wyibse8Omr9ul6Rd20h2oR8j9B84ejlXVqkuh63JIIw3HqRRdI4bR1CCHJ-yF8nI_8WNL5HLMsUStwDQ0RJeM-YtasCB2n1I2fPs0WnUlPJRDvWqkvuVNQ86574iXASVMQTz_kw/s640/Seneca+Transitional+quilled+bag+obverse.jpg" width="543" /></span></a></div>
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<span style="font-size: large;">This last bag image was pinched from Ruth Phillips book "Trading Identities" it was collected prior to 1850 by a Cpt. Rensallaer Foote. </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhLs94FrPLa8fqJp0FSSIXrMnr8p_l9h4zZ7TgSKH-Y9SGobUpnOPWHvVlJPYW4vsX1c9-pXzrMj-XGAM-1Z5miUS9eQu-31MwfWYlIb8zc-QodTqiKyxMHL1KXA9GeDAMn1GVXJGJds3Y/s1600/Seneca+Bag+collected+by+Rensallaer+Foote+before+1850+Southewest+Museum+LA.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="1600" data-original-width="1014" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhLs94FrPLa8fqJp0FSSIXrMnr8p_l9h4zZ7TgSKH-Y9SGobUpnOPWHvVlJPYW4vsX1c9-pXzrMj-XGAM-1Z5miUS9eQu-31MwfWYlIb8zc-QodTqiKyxMHL1KXA9GeDAMn1GVXJGJds3Y/s640/Seneca+Bag+collected+by+Rensallaer+Foote+before+1850+Southewest+Museum+LA.jpg" width="403" /></span></a></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjuBjiRnSAR-M6BpTnfzXOykf1AzNEI1zo7EZcMGIaRcq5x3pE4s9cgKxFz0kQYsMxerdOHiBXMF6yBWF5elZd3IxBisgKQ4hsZ5QMcUjBn9ue71oT6fnCNV8lItcYZeTQfjuhUlhCvgDk/s1600/086754.000+NMAI+Transitional+wallet.jpg" imageanchor="1" style="clear: left; display: inline !important; margin-bottom: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="1056" data-original-width="1600" height="422" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjuBjiRnSAR-M6BpTnfzXOykf1AzNEI1zo7EZcMGIaRcq5x3pE4s9cgKxFz0kQYsMxerdOHiBXMF6yBWF5elZd3IxBisgKQ4hsZ5QMcUjBn9ue71oT6fnCNV8lItcYZeTQfjuhUlhCvgDk/s640/086754.000+NMAI+Transitional+wallet.jpg" width="640" /></span></a></div>
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<span style="font-size: large;">The last piece I want to show doesn't fit into the category of bags we are looking at but I think the style of quillwork and ribbon trim with beaded edging does warrant a peek. It is also part of the NMAI collection and is essentially a quilled wallet - possible for holding trade cards or even paper money. </span></div>
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<span style="font-size: large;">I hope to continue to post to this blog down the road. I think these quick posts might be the way to proceed in a more frequent way. Nyaweh! </span></div>
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<span style="font-size: large;">To bring this all to an end I hope that the images are explanation enough for this quick idea I have had for a while. A more formal paper is possible but I am currently trying to finish my work on embroidered tumplines so this short blog posting will have to be enough for now. </span></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4678524350184686266.post-11041171312914744012015-10-05T15:15:00.000-07:002015-10-06T15:46:28.294-07:00A call from home.<div style="-webkit-text-stroke-color: rgb(0, 0, 0); -webkit-text-stroke-width: initial; margin-bottom: 10px;">
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">I know it’s been quite a while since I have posted anything new. Lots have happened and my family has traveled quite a bit and seen many amazing things. But this past week I experienced something that very rarely happens in the museum world. I’ll tell you the story. </span></div>
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<span style="-webkit-text-stroke-width: initial; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: medium;">I have been interested in the material culture of the Great Basin for as long as I can remember. My Native lineage comes from both the Washoe and the Mono Lake/Yosemite Paiute. </span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhYDWLWd2O1tqLEnQa-oaMnkNNYMHU6qktT5kcI7yNz_4IJn6tiH-EgqnlYJ0WeBmOCuKcb9fuHkljBZsMmkWjcQk0DgLLrjLocGgYW6wbYTEpy_IPBQDWdfunfsHR7lRIyNx3uhD3UmbA/s1600/132353-004-DEBAD642.gif" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="373" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhYDWLWd2O1tqLEnQa-oaMnkNNYMHU6qktT5kcI7yNz_4IJn6tiH-EgqnlYJ0WeBmOCuKcb9fuHkljBZsMmkWjcQk0DgLLrjLocGgYW6wbYTEpy_IPBQDWdfunfsHR7lRIyNx3uhD3UmbA/s400/132353-004-DEBAD642.gif" width="400" /></span></a></div>
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<span style="-webkit-text-stroke-color: rgb(0, 15, 72); font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: medium;">The Kutzadika'a people were small in number historically and remain so even to this day. The story goes, that they were once belonging to the Pyramid Lake Paiute, but were banished long ago for being “renegades” and traveled south to settle at Mono Lake. According to the most recent scholarship, the Kutzadika'a traveled between “Hetch-Hetchy” (Yosemite Valley) and the Mono Lake Basin in a seasonal cycle. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><span style="-webkit-text-stroke-color: rgb(0, 15, 72); font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;">Kutzadika'a means "brine fly larvae eaters". The traditional names of Paiute tribes were attributed to their main foods. The "</span><span style="-webkit-text-stroke-color: rgb(0, 15, 72); font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;">Kutsavi” is a brine fly larvae which was collected, dried and ground into a paste or eaten sprinkled over other foods. It is said to smell and taste similar to shrimp. Kutsavi is considered a delicacy and was much sought after by other tribes in the area as a trade item. </span><span style="-webkit-text-stroke-width: initial; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;">On the Paiute side, my family </span><span style="-webkit-text-stroke-width: initial; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;">descends from the last hereditary “Chief” of the </span><span style="-webkit-text-stroke-color: rgb(0, 15, 72); -webkit-text-stroke-width: initial; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;">Kutzadika'a (Kutsavi-eaters) His name is more commonly written as Captain John. He is known by many names and been often confused with other "Johns" throughout history. His own father was "Older Captain John" for example. Some have called him "Poko Tucket" or "Horse Eater" but on my family tree, his name is "Toddo'e" which means "Warm Feet". Other names like "</span><span style="-webkit-text-stroke-width: initial; font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="-webkit-text-stroke-color: rgb(0, 15, 72);">Shibana" and even "Young John" have been associated with him. </span></span></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">In the west, it was often the custom to use the term “Captain” to denote authority as in other areas of North America the term “Chief” is used. Leadership was often times hereditary but could also be obtained through a coup if the community deemed it necessary. Captain John was said to have killed Chief Tenaya (Yosemite/ Kutzadika'a) with a rock, thereby seizing leadership. </span></div>
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<span style="-webkit-text-stroke-width: initial; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: medium;">Captain John was a remarkable man who accomplished much in his lifetime. He was known as both an “Indian Doctor” and a war leader. In this famous image by Forbes, he is shown wearing his “war dance dress” with eagle down spots applied to his chest as a record of his slain enemies. </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhuPoMiUw_Hd3gUXq6DkJXrmbGydbWuQU_jNWxJ8q2hj19XwN7so2Tn_BWCZe6t1Sbojh3UHj348i-DP7FvnmyCucb2li8xLefeqONyVfHKpXluXLM2534iiBd14CHaof58NgnNuqglP38/s1600/captain-john-paiute-indian-full-length-portrait-standing-facing-slightly-right.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhuPoMiUw_Hd3gUXq6DkJXrmbGydbWuQU_jNWxJ8q2hj19XwN7so2Tn_BWCZe6t1Sbojh3UHj348i-DP7FvnmyCucb2li8xLefeqONyVfHKpXluXLM2534iiBd14CHaof58NgnNuqglP38/s640/captain-john-paiute-indian-full-length-portrait-standing-facing-slightly-right.jpg" width="539" /></span></a></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">One family story which came from my Aunt Madeline Lundy (Bridgeport Paiute) told of one time when Captain John was incarcerated in the Bridgeport Jail for some unknown infraction. There was a fenced in “yard” where prisoners could be outdoors for a bit of fresh air. While he was outside, the guards said that he turned himself into a whirlwind and passed through the tall metal fence and appeared outside of the enclosure and walked off into the desert. She said that the police were afraid of him after that and never arrested him again. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Another family story says that Captain John used to run an outfitters/trading post, where he would sell all sorts of horse gear and supplies to cross the great Sierra Mountains. It was said that his “boys” would wait until the settlers got to the peak of the pass and then rob them of their gear, sending them down the mountains west into California. A surefire way to maintain your stock. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Captain John lived in a time of transition. He bore witness to the destruction of an ancient way of life and a forced colonization of his people. At the end of his time as leader, government men came among the Paiute and wanted young bodies for the army, presumedly to fight in world war I. Captain John was opposed to this and spoke out against it, he said,”Why would we fight for the United States? They have done nothing but harm us.” The people were swayed by the promises of the recruiters and so, John was no longer a Captain in his words, “He was just John” I find this sort of decision-making very profound. He stepped down when he knew he lost the support of his people, if they would not follow his advice or counsel, then how could he possibly be an effective leader? </span></div>
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<span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; font-size: large;">Upon his death one obituary read, “He killed and cured many.”</span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjFWaT36_QbmM36yLVJkHciDfBL0QR7JTOOztVnZ4qq6Ap94UnbLiR646r7J1SlPyqvfnwMNct70CbQRXtml8UjgOdIWVH9TCl1Uvze9ZI2a4w9r_HsmCzWWzoGPjNBcevMqNj1mUXPmPY/s1600/Captain_John_newspaper_article.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjFWaT36_QbmM36yLVJkHciDfBL0QR7JTOOztVnZ4qq6Ap94UnbLiR646r7J1SlPyqvfnwMNct70CbQRXtml8UjgOdIWVH9TCl1Uvze9ZI2a4w9r_HsmCzWWzoGPjNBcevMqNj1mUXPmPY/s640/Captain_John_newspaper_article.jpg" width="492" /></span></a></div>
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<span style="-webkit-text-stroke-width: initial; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: medium;">I have found great pride in learning about my ancestors. I have looked for and found great wisdom and clarity. I have seen the beauty my people expressed in their basketry and in the songs and dances. I would stare at the old black & white photographs of Captain John and wondered at what he was thinking. My Great Aunt Ruby told us when she was a little child she would spend her summers with Captain John in his camp. She said that he scared and intimidated her. She has since passed on into the afterworld, and my families living link to him exists now only in the stories we tell. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Working in the museum field and now having curated the exhibits at Ganondagan’s Seneca Art & Culture Center I have always marveled at the connections some Native American families have with the beautiful objects secreted away in museum collections. I have seen first-hand when family members are reunited with object made by a long-lost relative and been humbled by the tears they shed over those objects. It never occurred to me that I would ever find myself in that very position. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">For the Great Basin people, there is a commonly held custom that upon the death of a family member, their belongings are burned. This prevents the spirits of the deceased from lingering with the objects they used in life; and it prevents family members from feuding over the precious belongings. This is why it came as such a shock when my cousin Marty Meeden told me that objects existed that Captain John owned in the Peabody Museum at Harvard University. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">I had been doing research on Mono Lake Paiute ceremonial dress for many years and had been trying to locate an extant headdress from either the Mono Lake, Yosemite or Owens Valley people and had found very little. Months prior, I discovered that the Peabody had a few objects in their online database which were labeled “Paiute” and I had tagged the pages and downloaded the images for study. It was really my hope, that I might be able to recreate the eagle-down headdress of my ancestors so that I might attend the “Longhouse” ceremonies of my wife’s people in my own Native dress. It wasn’t until my cousin Marty dropped this information on me that the connections became clear. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">I immediately contacted the Peabody collections staff and entered a request to visit the collections and furthermore, to inquire after the objects of Captain John. This was a Friday morning when my email request was sent. It was a long shot but as it turned out, I was able to put two days together the very next Monday & Tuesday for travel but with my extremely busy schedule it would have to be then or wait until my schedule opened up in the winter. When I got home after work, an email was in my inbox from the Peabody.</span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The collections manager was very receptive to my request and indeed was able to accommodate my request for a visit four days hence! I could not help but feel like the path was opening up for me by some unforeseen hand. I immediately told my mother and father the tale and my father even expressed an interest in coming along! He was initially reticent but after much cajoling and more than a little encouragement from my mother he agreed to come along. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">By early evening my sister had heard the story from my parents and she told me she had booked flight to Boston and would make the visit as well. When it comes to family doings the Galban clan travels in packs….</span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The day arrived and I alerted the Peabody staff that the numbers had swelled and that it would now be five descendants of Captain John that would visit. They were so flexible and accommodating I cannot overstate how amazing the staff at the Peabody Museum was, and their level of care and sensitivity was wonderful. Meredith Vasta was to be our guide, and she did a fantastic job. We made all the usual connections that Native people make when we first meet. Turns out we knew many of the same people and had simply not crossed paths until that day. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">We had to climb to the very peak of the old stone building to find the objects; we ascended many staircases and finally a through a small crouched doorway into a tiny storage room we were presented with the objects.</span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">On the table were our Grandfathers eagle-down headdress, his crow feather and magpie center cluster, and his eagle-down kilt. Tears began to flow as the excitement and anticipation that had built up was released. The collections staff has tissues cloak at hand, a sign that they had experience in such matters. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">I cannot find the words to express the feelings I experienced as I studied the ceremonial clothing of our ancestor. The objects were in pristine condition; the Peabody was an apt facility and had done their job to the highest degree. The headdress looked as if it came off of his head that morning. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">I carefully inspected the objects and enlisted my daughter into being the official photographer for our visit. She did an amazing job and I credit her with all of the documentary images of our trip. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">I was able to handle the clothing and photograph every inch as I heard my father re-telling the story of how we ended up in the east to Meredith. By the time he had gotten to our most recent move to New York State, my sister interrupted and told Meredith that someone was knocking at the tiny door. Meredith though this was strange because virtually no one came up into this small storage area. She opened the door to find that indeed no one was there. Everyone had chills and I can’t help but think that perhaps the spirit of Captain John stopped by to see his progeny and check out his clothing one last time. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Meredith told us that she had found the letter that came with the collection and which documented its chain of custody and even gave some more insight into the objects and what they represented. Not only did we have photographs of Captain John wearing the objects, we now had a very well documented provenance and then to compare the objects with the information and photos - it was as solid a story as I had ever known. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The visit didn’t end there however. Meredith then told us that she has found some other objects which were also attributed to Captain John. We left the tiny roof-top room and went into a larger storage area to see played out on a table, his bow, a set of three arrows and even a willow basket hat from one of his wives! It was incredible. I just stared at them. I gingerly held the bow and could actually feel the strength inits limbs. I carefully held each arrow and marveled at their symmetry and the delicate obsidian points. I noted that they were fletched in different bird feathers. I saw eagle, and owl and what was perhaps crow. I traced the deer sinew backing along the edge of the wooden bow - I think it might be a juniper wood bow. Maybe someone who knows western bow woods will be able to tell me. The graceful flow of the recurved limbs and the taught bowstring still fastened at the nocks was a thing to behold. I could see small areas where ceremonial paint was still visible and which matched the small red stains on the eagle-down kilt we had just viewed. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">I found myself transported back in time. It was an experience few will have; I recognize that fact and know how special it truly is. We were able to touch our past in a way that would not have been possible had not dozens of events been in place. The voice of Captain John came through in the objects he valued in life. I feel like he invited us there and called out to us and we met at that nexus. His children heard the call and we came and hopefully other family will come too now that the path has been opened. </span></div>
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhyqvVbrysbU33nJwGdwU6o9vZj1vt0WKI_ts_e94UVGUJHF6_qychB3prlBQ7dv2_sbUS1iVsLHwRoTiiE7xV3dodwJPiPxnVyBqRv0TRnht3PKk3aBp9vAZNhi8E-I9tODe6gbRyWbqE/s1600/captain+johns+house.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="425" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhyqvVbrysbU33nJwGdwU6o9vZj1vt0WKI_ts_e94UVGUJHF6_qychB3prlBQ7dv2_sbUS1iVsLHwRoTiiE7xV3dodwJPiPxnVyBqRv0TRnht3PKk3aBp9vAZNhi8E-I9tODe6gbRyWbqE/s640/captain+johns+house.jpg" width="640" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Captain Johns House</span></td></tr>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">I will caption the following photos as best as I can. I invite others to share their knowledge and stories here and correct any mistakes I may have made. We are just people and sometimes we can recall things differently. There is no shame in learning. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">I have permission from the Peabody Harvard Museum to post these photographs on this blog. Please respect their policies and use them for educational purposes only. If you are also a descendant of Captain John please make contact with our branch and share what you know about our family. I am posting this article for all the children of Captain John that we can know him better and learn more from what he has left us and what the world of museums has afforded us. </span></div>
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhV9VEwCQ59QKV6gdTPNzoq0h-Eu22E-9UneDximkrhNipPEdGrk4PTH5RA3lQEERBdhRx8UCijzWT3kxFVYrm03ZaYj3GNgFmhwXizm26mRXsb8Mre2CNJ5xK1_t14Okwz6q5_O7lEZ8A/s1600/DSC_0326.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhV9VEwCQ59QKV6gdTPNzoq0h-Eu22E-9UneDximkrhNipPEdGrk4PTH5RA3lQEERBdhRx8UCijzWT3kxFVYrm03ZaYj3GNgFmhwXizm26mRXsb8Mre2CNJ5xK1_t14Okwz6q5_O7lEZ8A/s640/DSC_0326.JPG" width="640" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">My father, my son and I with Captain Johns ceremonial clothing</span></td></tr>
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEicR7bjtztTvPrX79cHiThEdkHO4Br3XJNhQkiS2BuWj8GLoEkdMLDTKgGvQAhqzOH5qQdtAy19NiiKQv7NC25ARUWClETpP70fAeJwqpPz4UaDL6tbj2w_EnqiP0EQWOT1LEHB-5wh1V0/s1600/DSC_0228.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEicR7bjtztTvPrX79cHiThEdkHO4Br3XJNhQkiS2BuWj8GLoEkdMLDTKgGvQAhqzOH5qQdtAy19NiiKQv7NC25ARUWClETpP70fAeJwqpPz4UaDL6tbj2w_EnqiP0EQWOT1LEHB-5wh1V0/s640/DSC_0228.JPG" width="640" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">"Kwo wunoodunna" eagle-down headdress/turban</span></td></tr>
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<span style="font-size: large;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="-webkit-text-stroke-color: rgb(0, 15, 72); -webkit-text-stroke-width: initial;">The eagle-down headdress is a </span><span style="-webkit-text-stroke-color: rgb(0, 15, 72);">circlet</span><span style="-webkit-text-stroke-width: initial;"> of rolled leather which has a cord of two-ply dogbane wrapped around it in a spiral. The eagle-down or small body feathers are twined into the cord so that as the cord is made, the feathers spread out and make a "rope" of feathers - much like the way a </span>rabbit<span style="-webkit-text-stroke-width: initial;"> skin robe is made. The tube is then simply tied </span></span><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">together behind. </span></span></div>
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgg1fB7lwKoWXTZcnTMkUfhYbzmbad5zxEIC5pTKDMjc47VjpJNgqZJkzhvxPQudaFilo5gHFnAL6jmPFpkWxQxxcT4_ooB6BeOn_t6BK5P4eOgxwFFSBtjox1iUGKbLyQRSGK-riE0nDo/s1600/DSC_0254.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgg1fB7lwKoWXTZcnTMkUfhYbzmbad5zxEIC5pTKDMjc47VjpJNgqZJkzhvxPQudaFilo5gHFnAL6jmPFpkWxQxxcT4_ooB6BeOn_t6BK5P4eOgxwFFSBtjox1iUGKbLyQRSGK-riE0nDo/s640/DSC_0254.JPG" width="640" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Detail of the white buckskin rolled tube which is worn to the back of the head</span></td></tr>
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg2ehQm2-MyXqXmzpZtRDglbTNOTMS7rk7fAxG6fCy6-AmSbKa86Yyz8MX_Jm_UWyhU-vfYuYEkAi6dSdVQGxKV6wPW79-FsnkpfTTWlXRTt7QchRTd8C8KfBZEqPwtBhZFP1JqA8wIldo/s1600/DSC_0293.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg2ehQm2-MyXqXmzpZtRDglbTNOTMS7rk7fAxG6fCy6-AmSbKa86Yyz8MX_Jm_UWyhU-vfYuYEkAi6dSdVQGxKV6wPW79-FsnkpfTTWlXRTt7QchRTd8C8KfBZEqPwtBhZFP1JqA8wIldo/s640/DSC_0293.JPG" width="640" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">A detail from the kilt - but it shows the method of twining the dogbane and eagle-down cordage</span></td></tr>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><span style="-webkit-text-stroke-color: rgb(0, 15, 72); -webkit-text-stroke-width: initial; font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">Traditionally, the eagle-down turban can be worn by any man, but when a center "crown" is worn, only medicine people wear magpie feathers. In the most recognized photograph of Captain John he wears his golden eagle tail crown, which can also be worn by any Paiute man. However, the example in the Peabody is his </span>ceremonial crown of magpie feathers. What an honor to be able to hold my ancestors medicine hat. It was hard to keep my hands steady at first, and I felt very apprehensive about touching it - but I quickly felt a sense of calm in the room and I accepted that as my invitation. </span></div>
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj9QyXC9lHBIWGIthUJsIbQ0Wj15atZ_3zZZK_ZWFwTRPGgO50MkIixbHJ0cMOBAH1W5-mgR58ThbrkDPAbgJ0_X6aRXKTgnSLjXSNs5FyvwGIGg7_SmJfYi0wyspTqrKgP0Zyo16AtwSc/s1600/DSC_0172.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj9QyXC9lHBIWGIthUJsIbQ0Wj15atZ_3zZZK_ZWFwTRPGgO50MkIixbHJ0cMOBAH1W5-mgR58ThbrkDPAbgJ0_X6aRXKTgnSLjXSNs5FyvwGIGg7_SmJfYi0wyspTqrKgP0Zyo16AtwSc/s640/DSC_0172.JPG" width="640" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">There are two cords which hold the crown down to the top of the head</span></td></tr>
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiIvMirlKZw0OdLWBfOZexrTz3KPQflp-l8FdYOIAX5BTeXN-3lDdMAm9PdWmEOLs81lJ_aEr-Q0rL7IROS2v039dtttCvAYU99DYPhSd8it0GvMCDGGCvSVBBMLz8AULisSChBRieSU7E/s1600/DSC_0188.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiIvMirlKZw0OdLWBfOZexrTz3KPQflp-l8FdYOIAX5BTeXN-3lDdMAm9PdWmEOLs81lJ_aEr-Q0rL7IROS2v039dtttCvAYU99DYPhSd8it0GvMCDGGCvSVBBMLz8AULisSChBRieSU7E/s640/DSC_0188.JPG" width="640" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">A detail of the split crow feathers</span></td></tr>
</tbody></table>
<div style="margin-bottom: 10px;">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="-webkit-text-stroke-color: rgb(0, 15, 72); font-size: medium;">The body of the crown is made of split crow feathers. The pith is cut at even intervals which gives them a beautiful contrasting effect. The ends are simply folded back onto themselves and bound with cordage. Then they are fixed in a spiral to a base. Sometimes, the base was made of basketry - in Captain Johns example, it was knit from yarn. </span></span></div>
<div style="margin-bottom: 10px;">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="-webkit-text-stroke-color: rgb(0, 15, 72); font-size: xx-small;"><br /></span></span></div>
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi6NK_22ATC9XZGvzILnYuXfVYpg6nzFAR-A8gVnzVHElk_QSKeQja49hYnEuPbisKOPCfSlSNxVjgrnoP1Ug0bbFZ8I40HsYGOlLboyvaR4Bw9oUu0wl4qjLYY4JHXprVQyiHriIuHp2c/s1600/DSC_0278.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi6NK_22ATC9XZGvzILnYuXfVYpg6nzFAR-A8gVnzVHElk_QSKeQja49hYnEuPbisKOPCfSlSNxVjgrnoP1Ug0bbFZ8I40HsYGOlLboyvaR4Bw9oUu0wl4qjLYY4JHXprVQyiHriIuHp2c/s640/DSC_0278.JPG" width="640" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The center cluster of magpie feathers</span></td></tr>
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<div style="margin-bottom: 10px; text-align: center;">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="-webkit-text-stroke-color: rgb(0, 15, 72); font-size: xx-small;"><br /></span></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="-webkit-text-stroke-color: rgb(0, 15, 72); font-size: medium;">The center standing feathers are magpie and the base of which are bound in mink fur with quail feathers. They have a keeper-cord which connects them mid-way up and keeps them upright. </span></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="-webkit-text-stroke-color: rgb(0, 15, 72); font-size: xx-small;"><br /></span></span></div>
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgo9-y4sv3jjLHPALcn48eBT-QN9s2mhZcs4ONV5pBH51-AEZYhQrnjtIxzDj_w2FNeC0tnaDAfid2zDCiOc9eHqV-nPTPuXrOQShv2iDM1F-4M7iLq7aGq4y01xSuCODgebL6Hq_SJ7nI/s1600/DSC_0241+copy.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgo9-y4sv3jjLHPALcn48eBT-QN9s2mhZcs4ONV5pBH51-AEZYhQrnjtIxzDj_w2FNeC0tnaDAfid2zDCiOc9eHqV-nPTPuXrOQShv2iDM1F-4M7iLq7aGq4y01xSuCODgebL6Hq_SJ7nI/s400/DSC_0241+copy.JPG" width="395" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Detail of the sinew wrapped magpie feather ends.</span></td></tr>
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<div style="margin-bottom: 10px; text-align: center;">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="-webkit-text-stroke-color: rgb(0, 15, 72); font-size: xx-small;"><br /></span></span></div>
<div style="margin-bottom: 10px;">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="-webkit-text-stroke-color: rgb(0, 15, 72); font-size: medium;">The eagle-down kilt was amazing as well. Here is an image of Owens Valley Paiute men wearing them for reference.</span></span></div>
<div style="margin-bottom: 10px;">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="-webkit-text-stroke-color: rgb(0, 15, 72); font-size: xx-small;"><br /></span></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiGD8-T-rD7RZpkXrnlT4MK4B7Vka5YLM0EX_I-oNbzc4upOGy6hLKNBiNsivgPd63Uagp-r8WKCNlXI7s4sbuMGt-ecfIFpY4qREFvF0UOzL3B6eaKMG3EaxQHYVJ7UfW1Ap6aePEpZzg/s1600/Owens+Valley+Paiutes.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="443" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiGD8-T-rD7RZpkXrnlT4MK4B7Vka5YLM0EX_I-oNbzc4upOGy6hLKNBiNsivgPd63Uagp-r8WKCNlXI7s4sbuMGt-ecfIFpY4qREFvF0UOzL3B6eaKMG3EaxQHYVJ7UfW1Ap6aePEpZzg/s640/Owens+Valley+Paiutes.jpg" width="640" /></span></a></div>
<div style="margin-bottom: 10px; text-align: center;">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="-webkit-text-stroke-color: rgb(0, 15, 72); font-size: xx-small;"><br /></span></span></div>
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhVgcYSQ2Fq3-xo5OE5t1R3LWYOhqzRNoqieRNZcVPAme6bRBN3Dt4o6-HAPD2QabVdSJ-XBZ9I3fgW3iTg8t2kUdJNjzCqUoK1xisYubn78IUHg-nmlsSyNqYMwgtoVsgOg7fcIbWI1Cg/s1600/captain+john+paiute+small+version.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhVgcYSQ2Fq3-xo5OE5t1R3LWYOhqzRNoqieRNZcVPAme6bRBN3Dt4o6-HAPD2QabVdSJ-XBZ9I3fgW3iTg8t2kUdJNjzCqUoK1xisYubn78IUHg-nmlsSyNqYMwgtoVsgOg7fcIbWI1Cg/s640/captain+john+paiute+small+version.jpg" width="509" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Captain John wearing his eagle-down kilt</span></td></tr>
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<div style="margin-bottom: 10px;">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="-webkit-text-stroke-color: rgb(0, 15, 72); font-size: xx-small;"><br /></span></span></div>
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgyo0FTwZBBrw-QTvJCchJBrD3uJmvCc3g2tO8uqPrKdjxrH7ASwdu10XYHRXFtcj9Wa4FEuWd_aKC6gdTDEkGRhfFg3m-VuFGYSQ3VJ9WgsUvitX2DE5Pb2TbwO8yv7ES3lkGOq680EUE/s1600/DSC_0180.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgyo0FTwZBBrw-QTvJCchJBrD3uJmvCc3g2tO8uqPrKdjxrH7ASwdu10XYHRXFtcj9Wa4FEuWd_aKC6gdTDEkGRhfFg3m-VuFGYSQ3VJ9WgsUvitX2DE5Pb2TbwO8yv7ES3lkGOq680EUE/s640/DSC_0180.JPG" width="424" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Captain John's Kilt</span></td></tr>
</tbody></table>
<div style="margin-bottom: 10px; text-align: center;">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="-webkit-text-stroke-color: rgb(0, 15, 72); font-size: xx-small;"><br /></span></span></div>
<div style="margin-bottom: 10px;">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="-webkit-text-stroke-color: rgb(0, 15, 72); font-size: medium;">The traditional kilt is made by stringing strands of cordage and twisted eagle-down tipped with mink fur and trimmed feather tips onto a main belt-cord. I saw owl, hawk, magpie and even turkey feather tips on his kilt. </span></span></div>
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgPm6rfmc3YuNkUw1RPiqEvh9Chmfvk0Czn4Ksy_lezsotUAXJX94fOY8ZZ4h63agDzqw_YMqHxsQAez1B7_OJFlJUl9d1oITRxl8MSXtEpcy1ee0iE6RczxLZhj9D7CAQPzavWUgkNX78/s1600/DSC_0283.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgPm6rfmc3YuNkUw1RPiqEvh9Chmfvk0Czn4Ksy_lezsotUAXJX94fOY8ZZ4h63agDzqw_YMqHxsQAez1B7_OJFlJUl9d1oITRxl8MSXtEpcy1ee0iE6RczxLZhj9D7CAQPzavWUgkNX78/s640/DSC_0283.JPG" width="640" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Detail of feather and mink fur tips</span></td></tr>
</tbody></table>
<div style="margin-bottom: 10px; text-align: center;">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="-webkit-text-stroke-color: rgb(0, 15, 72); font-size: xx-small;"><br /></span></span></div>
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiJQNryDMVKbMcXP8rTS9cKP4T86EyXLZYdqnuWl4-3zoIdiuy_z1fkBiLOwc-Vq0INKSw8hPMNptIKXmrx9lA3gv5urRshIEygGJevRU9-UDdjjBUo-kudR5qJnPFsSGJ6UmdqAB4zZg4/s1600/DSC_0219.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiJQNryDMVKbMcXP8rTS9cKP4T86EyXLZYdqnuWl4-3zoIdiuy_z1fkBiLOwc-Vq0INKSw8hPMNptIKXmrx9lA3gv5urRshIEygGJevRU9-UDdjjBUo-kudR5qJnPFsSGJ6UmdqAB4zZg4/s640/DSC_0219.JPG" width="640" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Another detail showing assorted feathers</span></td></tr>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="-webkit-text-stroke-color: rgb(0, 15, 72); font-size: xx-small;"><br /></span></span></div>
<div class="separator" style="clear: both; text-align: center;">
</div>
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhP_nnldOuwBfLIk6mmeObl1TkOurQMEtHAXUpXgbIenWqY1hR_gdR_hzlr8OngOTVyXxtiW9HEtQ_HWD-nVJ2N608mvSN2ukl8zzUqfUfuj9kYME1wet6ij8aD9YZIkblCXOy7WQl4vt4/s1600/DSC_0248.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhP_nnldOuwBfLIk6mmeObl1TkOurQMEtHAXUpXgbIenWqY1hR_gdR_hzlr8OngOTVyXxtiW9HEtQ_HWD-nVJ2N608mvSN2ukl8zzUqfUfuj9kYME1wet6ij8aD9YZIkblCXOy7WQl4vt4/s640/DSC_0248.JPG" width="424" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">A very happy grandson</span></td></tr>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiNzqn5A6PmaUbDwVA7qHn3V8bf4zVev1Ciyxfu8pD0XApnFbjnEYwBquS3erp0iQaTlj3TkmCSl0jTVxwoUz8xGBXVd7T6ziFcf-RXueV3IZhlfwrmoiDamNdZqd1JW1NiH44wDKfUj9U/s1600/DSC_0217.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiNzqn5A6PmaUbDwVA7qHn3V8bf4zVev1Ciyxfu8pD0XApnFbjnEYwBquS3erp0iQaTlj3TkmCSl0jTVxwoUz8xGBXVd7T6ziFcf-RXueV3IZhlfwrmoiDamNdZqd1JW1NiH44wDKfUj9U/s640/DSC_0217.JPG" width="640" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The leather belt which the strands of cordage hand from</span></td></tr>
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<div style="margin-bottom: 10px; text-align: center;">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="-webkit-text-stroke-color: rgb(0, 15, 72); font-size: xx-small;"><br /></span></span></div>
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg8awuDnYx7HHksey_32gGy1HdlVZkAzkc4tYAofT5WdvRcmIJV8Je4ch9MB4FG-Ri36uVfye-QxmTCwkmzMpdYK8cGw6RwAvZPQBRYNK6ofUTosUndVMr-xZy61tqXbg9R4M6h__yPi3Q/s1600/DSC_0335.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg8awuDnYx7HHksey_32gGy1HdlVZkAzkc4tYAofT5WdvRcmIJV8Je4ch9MB4FG-Ri36uVfye-QxmTCwkmzMpdYK8cGw6RwAvZPQBRYNK6ofUTosUndVMr-xZy61tqXbg9R4M6h__yPi3Q/s640/DSC_0335.JPG" width="640" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The Galban clan (and Meredith) with Captain Johns clothing</span></td></tr>
</tbody></table>
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjdeIeihH0CNkIxK3bA5to8qkDALHdiWOmmN2hckekFWL3RqBfSX0b2Sv874RTAm63T5vHCcq87jmqGKdWIAfyrL_xBQo-uuZajHun4OrVYqBpHi4MWBtQmhEjfXya_3_N7T82L_0ltMz4/s1600/DSC_0344.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="265" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjdeIeihH0CNkIxK3bA5to8qkDALHdiWOmmN2hckekFWL3RqBfSX0b2Sv874RTAm63T5vHCcq87jmqGKdWIAfyrL_xBQo-uuZajHun4OrVYqBpHi4MWBtQmhEjfXya_3_N7T82L_0ltMz4/s400/DSC_0344.JPG" width="400" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">I think my little sister Dr. Evelyn Galban was having a good time</span></td></tr>
</tbody></table>
<div style="margin-bottom: 10px; text-align: center;">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="-webkit-text-stroke-color: rgb(0, 15, 72); font-size: xx-small;"><br /></span></span></div>
<div style="margin-bottom: 10px;">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="-webkit-text-stroke-color: rgb(0, 15, 72); font-size: medium;">But that wasn't the end...</span></span></div>
<div style="margin-bottom: 10px;">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="-webkit-text-stroke-color: rgb(0, 15, 72); font-size: medium;">Meredith revealed to us that not only did they receive the clothing, but they also have his bow, arrows and one of his wife's basketry hats! I was blown away.</span></span></div>
<div style="margin-bottom: 10px;">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="-webkit-text-stroke-color: rgb(0, 15, 72); font-size: xx-small;"><br /></span></span></div>
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEihZwWZtHpfD9K076QPt-yTyFVXuLcY8sYSeb4lpGzZHtmqnjdG3YEc798OA-YMLCNI9Wg0w4ory01HbuKrBtaeHZ0VXRFMJnun0leXe_r-R-Knw0cLCOSwduEQlylfrcareG-kn4E8pck/s1600/DSC_0368.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEihZwWZtHpfD9K076QPt-yTyFVXuLcY8sYSeb4lpGzZHtmqnjdG3YEc798OA-YMLCNI9Wg0w4ory01HbuKrBtaeHZ0VXRFMJnun0leXe_r-R-Knw0cLCOSwduEQlylfrcareG-kn4E8pck/s640/DSC_0368.JPG" width="424" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Captain John's bow</span></td></tr>
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<div style="margin-bottom: 10px; text-align: center;">
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The bow was recurved with sinew-backing. Sinew backing is a layer of animal sinew played over the back of the bow smoothed out and attached with hide glue. The bow was still strung and the string in great shape. The temptation to draw it was nearly overwhelming. </span></div>
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh5EdB-sCW_HJNauPbjiis7B39_w45CAJDZ59kDf-evJAoOkBdhbJyHFyD8EUwWNTLjQFNyiyJG98pMaasNmZHF66Dh74YhwnV_dxUlYBjgObRx6zsKuwOwjW3MffX8Pqh1j-eVYE6Jfe4/s1600/DSC_0369.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh5EdB-sCW_HJNauPbjiis7B39_w45CAJDZ59kDf-evJAoOkBdhbJyHFyD8EUwWNTLjQFNyiyJG98pMaasNmZHF66Dh74YhwnV_dxUlYBjgObRx6zsKuwOwjW3MffX8Pqh1j-eVYE6Jfe4/s640/DSC_0369.JPG" width="424" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The sinew-backing</span></td></tr>
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjVeF2lsKOEjrAUiG6JtkJvOdmFo8mx7PokSiFQpki4xqSf2zQ9lM6z3L8DAreb3ZedHzbICA2__HcJreJ4ISRnaxs25UILNPeNP7kKvzCFEEB594XN0YTu6KOv0K_GONEFtl9Xi2YNGRk/s1600/DSC_0367.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjVeF2lsKOEjrAUiG6JtkJvOdmFo8mx7PokSiFQpki4xqSf2zQ9lM6z3L8DAreb3ZedHzbICA2__HcJreJ4ISRnaxs25UILNPeNP7kKvzCFEEB594XN0YTu6KOv0K_GONEFtl9Xi2YNGRk/s640/DSC_0367.JPG" width="640" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Detail showing the wrapped nock and sinew string</span></td></tr>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The string was a two-ply sinew string. The buckskin wrapping on the post nock was interesting - I think it might have been to soften the noise of the string as it is released. Bowyers please make comment if you understand this better than I do?</span></div>
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg6eX3zVk5A29kwVLD9rM4uxZBi2f6Pq2kf1iaXVS2w1ZePsvlhHK0NQLcBEkRbSo32zPmVVWfWJtogXtgP5Fw2eAOvNBYlNYit7xXyRgqCK5iIZkhAG4jeudgQoNeaqC4j-POZwjJUXOg/s1600/DSC_0421.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg6eX3zVk5A29kwVLD9rM4uxZBi2f6Pq2kf1iaXVS2w1ZePsvlhHK0NQLcBEkRbSo32zPmVVWfWJtogXtgP5Fw2eAOvNBYlNYit7xXyRgqCK5iIZkhAG4jeudgQoNeaqC4j-POZwjJUXOg/s640/DSC_0421.JPG" width="640" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">a detail of the wood grain</span></td></tr>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The wood is a mystery to my eye. I want to think it's a juniper-wood bow but I really don't have much experience with western woods. I know eastern bow woods like hickory or ash but this was new to me. If anyone can ID the wood, please write me and share the knowledge.</span></div>
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_nEZEyuEhH1BKYWn6Etc2NhHCdVv13mW8pvXuVjIN4FhcW3qKc1CcJKlIK8a2FgpEdlkVtDpzW0POAwVaEz0ECEaiiZXPoIH6-DpC7whWlk0jLbvBpDvZ4Em1_94M0vJpOZPDSWscVRM/s1600/DSC_0416.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_nEZEyuEhH1BKYWn6Etc2NhHCdVv13mW8pvXuVjIN4FhcW3qKc1CcJKlIK8a2FgpEdlkVtDpzW0POAwVaEz0ECEaiiZXPoIH6-DpC7whWlk0jLbvBpDvZ4Em1_94M0vJpOZPDSWscVRM/s640/DSC_0416.JPG" width="640" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The grip</span></td></tr>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The hand grip was wrapped in cotton canvas and bound in butchers twine and cloth braid. This was probably done by the last owner of the bow and not original to the piece. You can see the darkened areas on either side of the grip which show the original wrapping. </span></div>
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhR9cPRp-U4vOIr5DqeKGlBDwBmUsdtqTHvWe0uk-FtLz3Vzllsjprs0kl8nDMd8IWXmFLTERk98tJYaJZk5Ajke3NAA1PwfQfYOOAvW1spZMj2gHERlNCIwtcmsnOFwwke40JedRt-vjk/s1600/DSC_0412.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhR9cPRp-U4vOIr5DqeKGlBDwBmUsdtqTHvWe0uk-FtLz3Vzllsjprs0kl8nDMd8IWXmFLTERk98tJYaJZk5Ajke3NAA1PwfQfYOOAvW1spZMj2gHERlNCIwtcmsnOFwwke40JedRt-vjk/s640/DSC_0412.JPG" width="640" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">A shot of the bow next to the five arrows collected at the same time</span><br />
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgl-M6bVaLGuxIxWacVMUNXH-wrhGRqz_yc9gw80hAC7THRr8PPiaPAWbtHutaAcHayeYz18wwqWyUV9pvJBUrmvqSZMXCX9a9KZo0pYuoJQoZd_GdDd_2LfgYME5d_Rl9IC1FHWvzWZWc/s1600/DSC_0366.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgl-M6bVaLGuxIxWacVMUNXH-wrhGRqz_yc9gw80hAC7THRr8PPiaPAWbtHutaAcHayeYz18wwqWyUV9pvJBUrmvqSZMXCX9a9KZo0pYuoJQoZd_GdDd_2LfgYME5d_Rl9IC1FHWvzWZWc/s640/DSC_0366.JPG" width="640" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Detail of the fletching</span></td></tr>
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiCwtv-EzlwofV8WgPyl5UIbr31tROLl3qotgWbg7tEiUCUinJqD2EhZBC-fbEHxZwBtdWhvz-96RfzAs-sLz1UT2-3s7nTVMB9eerlzHvK4KQCCkfzGOZ5KElM7BWeYj3Hxj-AFqrlGp8/s1600/DSC_0447.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiCwtv-EzlwofV8WgPyl5UIbr31tROLl3qotgWbg7tEiUCUinJqD2EhZBC-fbEHxZwBtdWhvz-96RfzAs-sLz1UT2-3s7nTVMB9eerlzHvK4KQCCkfzGOZ5KElM7BWeYj3Hxj-AFqrlGp8/s640/DSC_0447.JPG" width="640" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Detail showing the foreshaft and obsidian tip</span></td></tr>
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgd8q__p-42e9ASuAVT2g48MqiVTKh4CInLXMY2pWoPOB7ceEjV5taMRGiDx1tNdn2Qe8gFslhrm9oTFZBDWGheUb0UmSIx_m86TEFw_fuxdLtvh2iQbasTArgxG0DbhVoZJdl6sFANnM4/s1600/DSC_0388.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgd8q__p-42e9ASuAVT2g48MqiVTKh4CInLXMY2pWoPOB7ceEjV5taMRGiDx1tNdn2Qe8gFslhrm9oTFZBDWGheUb0UmSIx_m86TEFw_fuxdLtvh2iQbasTArgxG0DbhVoZJdl6sFANnM4/s640/DSC_0388.JPG" width="640" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Detail of the arrow nock</span></td></tr>
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg_ISfMCS0_xQfXvvRnUSTdsM6I4W9iJoNAKP4OayAB-52CfmC-40Nxn_-35FM1x2UWSpDOhi5ccvUtQCG91LAG2XxNAaz7HlhXWxvyvEWIdUuxt0-rxVm9MwAT6CJ06jZsxVlZY3Ytj8g/s1600/DSC_0393.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg_ISfMCS0_xQfXvvRnUSTdsM6I4W9iJoNAKP4OayAB-52CfmC-40Nxn_-35FM1x2UWSpDOhi5ccvUtQCG91LAG2XxNAaz7HlhXWxvyvEWIdUuxt0-rxVm9MwAT6CJ06jZsxVlZY3Ytj8g/s640/DSC_0393.JPG" width="640" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Owl and Golden eagle feather fletching</span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjIs_Tnc3PjdePK3qhDaSqmDxFV8Iz_yC_JCM4C5jz6asKH189FZNHU8yjCMaCktRTkPff6Rd96Uad6XewMs0DNWT80XhLZ_zsbaU0GtnexAcg9nFabYSeSfNcDwrCGFwEWNmIU_WSemd4/s1600/DSC_0413.JPG" imageanchor="1"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjIs_Tnc3PjdePK3qhDaSqmDxFV8Iz_yC_JCM4C5jz6asKH189FZNHU8yjCMaCktRTkPff6Rd96Uad6XewMs0DNWT80XhLZ_zsbaU0GtnexAcg9nFabYSeSfNcDwrCGFwEWNmIU_WSemd4/s640/DSC_0413.JPG" width="640" /></span></a></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="-webkit-text-stroke-color: rgb(0, 15, 72); font-size: xx-small;"><br /></span></span></div>
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjIiswxMoteEi-k8q4ywfODmzdEPfGSaD-hkwT7Y_qS5UtUWWBzkfLDqV_x1qLT6qm9ayRotQLdujYWcCZdsPnXuLBudAThgvN1ZE7e_X8EYuKhjpFa5n_43co_qMiyKl6jm1ahVCj0uu8/s1600/DSC_0432.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjIiswxMoteEi-k8q4ywfODmzdEPfGSaD-hkwT7Y_qS5UtUWWBzkfLDqV_x1qLT6qm9ayRotQLdujYWcCZdsPnXuLBudAThgvN1ZE7e_X8EYuKhjpFa5n_43co_qMiyKl6jm1ahVCj0uu8/s640/DSC_0432.JPG" width="640" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Paiute basketry hat of the wife of Captain John</span></td></tr>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="-webkit-text-stroke-color: rgb(0, 15, 72); font-size: large;">The wife of Captain John is not named in the records of the hat. We can only guess as to which of his wives was the owner. There are very faded designs in the weave which, over time have faded quite a bit. </span></span></div>
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjnWO4ERtRZQ8wMKTyJGxl1hgUhNAV8WiFBsZRjGWFbO7Vhhwa-9ck22WB4WO0H5yrpxXmj_7FmUNQvd03oY7ngRBaXoooQ2_igx4_P94k_ole8AMh0vF3PEIVXQgw7BZl5Ww-NFJbk6XQ/s1600/DSC_0426.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjnWO4ERtRZQ8wMKTyJGxl1hgUhNAV8WiFBsZRjGWFbO7Vhhwa-9ck22WB4WO0H5yrpxXmj_7FmUNQvd03oY7ngRBaXoooQ2_igx4_P94k_ole8AMh0vF3PEIVXQgw7BZl5Ww-NFJbk6XQ/s640/DSC_0426.JPG" width="640" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Detail showing the staggered triangle pattern still evident on the interior</span></td></tr>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The last bit of information I can share comes from the documentation which came with the objects. This for me, was the undeniable truth in the matter. Not only do we have the photographs of Captain John wearing the objects, we also have the supporting letter that identifies the objects as coming directly from his daughter (Paiute Jennie married to John Goodall, Paiute from Independence, CA) </span></div>
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgmGxnAG5lMZn16ADMRKYaQmhBBXLGBq172x_MC_loeiP1c9J_SA1we1XHh-bAA8L8Jrh9Dfb2fUBrVaAr9fujfd9k3dI-DGEax6DScscp7Bv0Pmg1R38RV1_5V0lPrqZj0FmrGajuw6iA/s1600/John+Goodall+-+Paiute+-Independance+CA.png" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgmGxnAG5lMZn16ADMRKYaQmhBBXLGBq172x_MC_loeiP1c9J_SA1we1XHh-bAA8L8Jrh9Dfb2fUBrVaAr9fujfd9k3dI-DGEax6DScscp7Bv0Pmg1R38RV1_5V0lPrqZj0FmrGajuw6iA/s640/John+Goodall+-+Paiute+-Independance+CA.png" width="548" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">John Goodall, Paiute - Independence, CA</span></td></tr>
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhfinhGUK6OSglJN60tc3BV7tjji2ULaQuI-NkcHyKVqBF-xKvmuFdMe2CXDtIJa6axNn6Q1z2Eu_aQMS8Ep1Otugz-o-gRkR6oqyfhCfGqfYOQ4uSIoT1tCAI1_pbaU_yBgaXpc4eIJTc/s1600/Paiute+Jennie+and+Grace+Nicholson.png" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhfinhGUK6OSglJN60tc3BV7tjji2ULaQuI-NkcHyKVqBF-xKvmuFdMe2CXDtIJa6axNn6Q1z2Eu_aQMS8Ep1Otugz-o-gRkR6oqyfhCfGqfYOQ4uSIoT1tCAI1_pbaU_yBgaXpc4eIJTc/s640/Paiute+Jennie+and+Grace+Nicholson.png" width="490" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">"Paiute Jennie & Grace Nicholson" this is possibly the daughter of Captain John "Jennie John" possibly wearing the hat in the Peabody?</span></td></tr>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjAYSEUwm3tXhty-jEG2N0iEEuUvD8qWudyzHYPg787jlxpi4cpjQB_GJg9L-rge3miDlR6Dr9vMzE8znQtl7rKL3DgP9JylGKOPdEdl8dgqljHpmGGvtz-tF2E_MK9ZwyEXzjXIUegB5E/s1600/Captain+John+Paiute_1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjAYSEUwm3tXhty-jEG2N0iEEuUvD8qWudyzHYPg787jlxpi4cpjQB_GJg9L-rge3miDlR6Dr9vMzE8znQtl7rKL3DgP9JylGKOPdEdl8dgqljHpmGGvtz-tF2E_MK9ZwyEXzjXIUegB5E/s640/Captain+John+Paiute_1.jpg" width="481" /></span></a></div>
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiy_MZpCXiWuHzvMsJAiKNP140NvaRI_4erMgTw07TkmCuS8YcR8H2TdjiIhJDdApM9S5geNmjvE6YAmRfvfb3_liv3hbRDJUz9SE0uefDS0wbBVoWj7XEa-2dPYhtZuYNvCzK3PSFi054/s1600/Captain+John+Paiute_2.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="color: black; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiy_MZpCXiWuHzvMsJAiKNP140NvaRI_4erMgTw07TkmCuS8YcR8H2TdjiIhJDdApM9S5geNmjvE6YAmRfvfb3_liv3hbRDJUz9SE0uefDS0wbBVoWj7XEa-2dPYhtZuYNvCzK3PSFi054/s640/Captain+John+Paiute_2.jpg" width="486" /></span></a></td></tr>
<tr><td class="tr-caption"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Original letter which accompanied the objects from Grace Nicolson</span></td></tr>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">I owe a debt of gratitude to Grace Nicholson, and to Paiute Jennie and to the Peabody Museum for being such good caretakers of my ancestors objects. I encourage all of the descendants of Captain John to share any information they may have. My hope is to ultimately find a venue in California or Nevada where we might mount an exhibit of these objects. I think it would be nice if they returned home for a little while to visit. If anyone knows of such a place, please let me know! Thank you for reading.</span></div>
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Unknownnoreply@blogger.com2tag:blogger.com,1999:blog-4678524350184686266.post-73744779468581251122014-05-02T17:45:00.001-07:002014-05-02T18:28:12.560-07:00<div class="separator" style="clear: both; text-align: center;">
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="letter-spacing: 0px;"><span style="font-size: x-large;">Gorgets, Moons, Heads &</span></span><span style="font-size: x-large;"> Coins</span></span></div>
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<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: x-large;">Michael Jason Galban</span></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large; margin-left: 1em; margin-right: 1em;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgK1gLqwSldtSP1Y0qnbnBq4pwDteEOld3NDpw_bf1kulirE-p7pdaQJcsjTvW0aMBDxOF83n6v-O6ci-siLn7GkS-w6xQNxlGdd-Wf26bspk_nigAhgzDbTKL6b-tX2hxE6iJZKluLa-8/s1600/full+moon.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgK1gLqwSldtSP1Y0qnbnBq4pwDteEOld3NDpw_bf1kulirE-p7pdaQJcsjTvW0aMBDxOF83n6v-O6ci-siLn7GkS-w6xQNxlGdd-Wf26bspk_nigAhgzDbTKL6b-tX2hxE6iJZKluLa-8/s1600/full+moon.jpg" height="320" width="312" /></a></span></div>
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*note - I am not writing this as an "academic paper" per se, so when I add citations it is for those seeking further information and not particularly to validate or properly give credit. Nearly all of what we know or think is influenced by someone else and it is only when we combine all of that understanding and experience and exposure can we begin to organize original thoughts and ideas. My own research has had so many influences that I could not possibly cite them all - but I can thank them all. Nyaweh akwego. </div>
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<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Of particular interest to me has always been the vocabulary of Native dress and ornamentation. If we are apt students of Native American art and culture we can begin to decipher the complex and sometimes profound language that ornamentation holds. Today, tribal or national distinctions can be as obvious as a t-shirt or ball cap with a striking tribal logo prominently displayed and labled; but in the ancient past, the subtlety of personal adornment was not so obvious. To fully understand the meaning behind ornaments one must look into the language, the folklore, and regional experiences of a people. To simply view the object and record material observations is not enough to interpret such things. That information can be useful and it is certainly of high importance to the greater understanding but it does nothing to reveal the purpose and meanings behind the objects.</span></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Among the myriad objects which hold special meaning to Native peoples is a group of objects known as a shell gorget or “moon” gorget. The moon gorget in simple terms is a round plate which hangs before the breast. They were originally cut from marine shells and were at times quite large, but soon after contact, the flourishing trade in silver objects spawned a silver version which held equivalent meaning for Native people. Sometimes, in the past, a round gorget-like ornament could appear permanently pricked indelibly into its owner’s chest as a tattoo.</span></span><br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhcb_ie9fSDKSUZQYhDvMe7d7mThfjFo-CmNFagnrR2-yqSdLG4OQkOnykouicm1Vk8VLXC6B33C4B2UvoTMwnabTsPKPeljdhSQF8ck4mS-DEWy-I85dx_8BiL7UNLDPlF6EDtvhUFXJo/s1600/4726.7vvvvdetail.jpeg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhcb_ie9fSDKSUZQYhDvMe7d7mThfjFo-CmNFagnrR2-yqSdLG4OQkOnykouicm1Vk8VLXC6B33C4B2UvoTMwnabTsPKPeljdhSQF8ck4mS-DEWy-I85dx_8BiL7UNLDPlF6EDtvhUFXJo/s1600/4726.7vvvvdetail.jpeg" height="141" width="200" /></span></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">"<span style="font-size: xx-small;"> <span style="letter-spacing: 0px;">“A figure of the sun which the Americans (Indians) adore and they offer the smoke of tobacco for incense.”</span></span><span style="font-size: xx-small;"><span style="letter-spacing: 0px;">Louis Nicolaus – Codex Canadiensis (1664-1675)</span> the Codex Canadiensis</span></span></td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh0wssxa6ZM8Ni9curft1JEoeFcdzSwIC44c6E3WP_qHKAnYYBm7zR2j0HnUSQ5fpm5h7dn7BAS_N9NsYrZ7W_yff-6_nvZ307M8ZacJKljHom3VvgCGz_Wpn6xaBTe01n5ThBJtr6k8gk/s1600/YUAGall_New_Haven_Good-Peter_Oneida_age75_1792_byJ.Trumbull_thumb.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh0wssxa6ZM8Ni9curft1JEoeFcdzSwIC44c6E3WP_qHKAnYYBm7zR2j0HnUSQ5fpm5h7dn7BAS_N9NsYrZ7W_yff-6_nvZ307M8ZacJKljHom3VvgCGz_Wpn6xaBTe01n5ThBJtr6k8gk/s1600/YUAGall_New_Haven_Good-Peter_Oneida_age75_1792_byJ.Trumbull_thumb.jpg" height="320" width="251" /></span></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">Good Peter Oneida by Trumbull</span></td></tr>
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<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The name “moon gorget” belies its very cultural significance. The meaning of the name comes from the Native perception that the “moon” was hung in the sky. In Iroquoian cosmology, the head of the daughter of “Sky Woman” was flung into the sky and would forever be known as “Ahsohntahne Karakwa – “Our Grandmother” - “the night time orb” </span></span><br />
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<span style="letter-spacing: 0.0px;"><b><i><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">“he made a new light and hung it on the neck of a being, and he called the new light Gaa-gwaa and instructed its bearer to run his course daily in the heavens.”</span></i></b></span><br />
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<span style="letter-spacing: 0.0px;"><b><i><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Esquire Johnson via Asher Wright 1870</span></i></b></span><br />
<span style="letter-spacing: 0.0px;"><b><i><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Arthur Caswell Parker</span></i></b></span><br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_3ciXk25JYq2YZmsBU9w4FdpBcwkv-jqYFdL9l1ZmN3iUkxsZaS7dwW8qPqNMZHBSj5EiszDwgy78N4SpuZgOoZwetPoNUBImk3zCf5gefUGBNZtuw-o3FeUupMIiMAVS9yn5EK-vUGc/s1600/1003783.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_3ciXk25JYq2YZmsBU9w4FdpBcwkv-jqYFdL9l1ZmN3iUkxsZaS7dwW8qPqNMZHBSj5EiszDwgy78N4SpuZgOoZwetPoNUBImk3zCf5gefUGBNZtuw-o3FeUupMIiMAVS9yn5EK-vUGc/s1600/1003783.jpg" height="400" width="293" /></span></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="background-color: #e7e1d8; color: #474b45; font-size: 10px; text-align: -webkit-left;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">M. de Bacqueville de La Potherie - showing two shell gorget suspension ornaments</span></span></td></tr>
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<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">In many of the old versions of the Iroquois creation story the same holds true. If the literal “suspension” does not occur in the story, inevitably we will see a very strong connection between the “nighttime orb” and the daughters head. (p.62-64 Mohawk, Iroquois Creation Story) In all cases, we are given instructions to view the moon and it path as a sign of new life. According to the ancient “Ganonyok” or “Thanksgiving Address” of the Haudenosaunee, the moon governs the ocean tides and the morning dew; it also has a special relationship with child-bearing women as their bodies follow the lunar cycle which allows them to bring forth new life. (Words That Come Before All Else – Katsi Cook - Haudenosaunee Environmental Task Force)</span></span><br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgENrCQ4FUnUxWdcm5qOtVO_bk-rHNaSxdJiRftlN-s0Ktg9Vr1-vYIJfJzHw865djNLmMI0WbqrCC7HKn4fto5wRZSEPey4DHztu5XNY45lBNoYSdtQQiS3zIkK6xnNaSNQruAqVAjk2g/s1600/image+2+seneca+boughton+hill+site+1675-1687+shell+gorget.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgENrCQ4FUnUxWdcm5qOtVO_bk-rHNaSxdJiRftlN-s0Ktg9Vr1-vYIJfJzHw865djNLmMI0WbqrCC7HKn4fto5wRZSEPey4DHztu5XNY45lBNoYSdtQQiS3zIkK6xnNaSNQruAqVAjk2g/s1600/image+2+seneca+boughton+hill+site+1675-1687+shell+gorget.jpg" height="320" width="223" /></span></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">Shell Moon Gorget found at Ganondagan</span></td></tr>
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<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">It cannot be understated that the moon is really perceived as the head of the daughter of Skywoman in this cosmology. Her head which has been suspended or hung in the nighttime sky and looks down on the people of the earth. We can think of the moon-head in the same way a toddler looks upwards and sees their parent looking down on them and smiling.</span></span><br />
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<span style="letter-spacing: 0.0px;"><b><i><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">“I cannot go because he will not know where I have gone” The Grandmother answered. “His mind is already troubled because someone has stolen the head of the mother of you two.”</span></i></b></span><br />
<span style="letter-spacing: 0.0px;"><b><i><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">“Look into the distance,” Skyholder replied. “The one you are talking about is looking this way.”</span></i></b></span><br />
<span style="letter-spacing: 0.0px;"><b><i><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">She turned to look just as the moon arose, It’s rays bursting through the forest.</span></i></b></span><br />
<span style="letter-spacing: 0.0px;"><b><i><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">“It is true,” she said, “It is the mother of you two. Now my mind has once again become positive.” </span></i></b></span><br />
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<span style="letter-spacing: 0.0px;"><b><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">John Mohawk, Iroquois Creation Story</span></b></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The moon in this instance acts as a tool of enlightenment much in the same way wampum or “Otko-ah” is used to “illuminate the mind”. The term for spark “-jist-a” is synonymous with the term for wampum which of course is a shell bead and perhaps, more specifically, the white shell bead which is bright or shines (p62, Chafe, Seneca Morphology). Her mind was clearly dark and negative because her grandsons mind was dark but the moonlight brought to her mind a healing light which translated into her admission of new found peace and positivity. It is clear that the moon holds tremendous power and ability for Haudenosaunee people. </span></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The moon, being the “nighttime orb” was full of brightness and light and could be a guide in the darkness for people. Visually, woodland peoples viewed things which reflected light and brightness as being inherently good and therefore protective and even transformative.</span></span><br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhcy07MOqgAowD2POvP9-EU7IFeytfVTy2hCYwpOFw5z1N-cUKaRlEG5VLiFD-vPGPlCKgQlNyZG2Ds18Xa1dH0fEHoLZXf10Uri1kW0QCHSTE8le0OaSyeKgSxIf33c-i_NdKb7PpFwhc/s1600/townshend.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhcy07MOqgAowD2POvP9-EU7IFeytfVTy2hCYwpOFw5z1N-cUKaRlEG5VLiFD-vPGPlCKgQlNyZG2Ds18Xa1dH0fEHoLZXf10Uri1kW0QCHSTE8le0OaSyeKgSxIf33c-i_NdKb7PpFwhc/s1600/townshend.jpg" height="400" width="300" /></span></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">Woodland warrior wearing a shell gorget by Townshend</span></td></tr>
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<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Not only does the object itself hold powerful meaning but perhaps even the act of hanging it is part of the story as well. To suspend the ‘moon/head” in the night sky is critical in the process of creating the world as we know it. So, when a shell moon is hung from the neck it also deserves a physical counterpart. These objects are what I am calling “gorget suspension ornaments”. This type of object which exists in collections across the globe represent a little understood set of Northeastern woodland material culture. </span></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Some like the British Museum example pictured still have the large moon intact. Others, like the Pitt Rivers example do not. They range in style and material, some use wampum beads, others fingerwoven wool yarn and porcupine quillwork. There is not enough of a real pattern of construction for them to indicate societal connections or badges of sub group memberships but simply that they were made ornately and with great care. I suggest that these suspension ornaments were individualized for the job they were designed for and not for any ceremonial membership. Because there are many such objects with such varied construction schemes, and because of the diverse cultural emblems on them, I feel that they represent perhaps an ancient understanding that goes beyond the colonial era culture groups in which the examples were made. We see thunder birds in the British Museum example, and we see human forms in the Liverpool example. Some have simply abstracted designs which we cannot begin to interpret with much certainty. </span></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">I have found seven true gorget suspension ornaments, some with their shell moons intact, others without. The British Museum, The Canadian Museum of Civilization, Liverpool, Oxford, The National Museum of Ireland, Peabody Harvard and at the National Museum of the American Indian all hold such elaborate objects. I include examples which do not have a shell moon attached in the list because of their similarity to the known gorget suspension ornaments. A case can be made that they might be designed to suspend some other object like a knife case or a pouch but comparative examples of such a notion do not as yet exist. </span></span><br />
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<tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">British Museum</span></td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgtQ6IFua3afvJgqW-1aNPqmWqy9ifpYmkbuX3p2KFK6mR2pFWl0yO7jY7JFvirHKpQUfWLhW5obgsTscNUKQ0zPuBJluscFVLGvERIaAcJsivooDUlV6Gsdaq8FmoWrTvDjS6aVlQ4AaQ/s1600/3344_20101111201902_0885307001290183602.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgtQ6IFua3afvJgqW-1aNPqmWqy9ifpYmkbuX3p2KFK6mR2pFWl0yO7jY7JFvirHKpQUfWLhW5obgsTscNUKQ0zPuBJluscFVLGvERIaAcJsivooDUlV6Gsdaq8FmoWrTvDjS6aVlQ4AaQ/s1600/3344_20101111201902_0885307001290183602.jpg" height="200" width="133" /></span></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">Canadian Museum of Civilization</span></td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEibQIkvGTu-yAomGfD1hi9xu3Q0cpGGZDgzgkVrcolIyWZFaXY52d9EzoncfijeinuFZ0bNLAtp8gsbpZEBAVkLNQDAB6lLl9xuCoUD6S4fTGO4NrNF7uOwIwfJsvbtFL-QUb_Rg8OKDx4/s1600/National+Museum+of+Ireland+hanger.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEibQIkvGTu-yAomGfD1hi9xu3Q0cpGGZDgzgkVrcolIyWZFaXY52d9EzoncfijeinuFZ0bNLAtp8gsbpZEBAVkLNQDAB6lLl9xuCoUD6S4fTGO4NrNF7uOwIwfJsvbtFL-QUb_Rg8OKDx4/s1600/National+Museum+of+Ireland+hanger.jpg" height="200" width="104" /></span></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">National Museum of Ireland</span></td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg8ZJ-w-fxW0mVYLiGYtSxXE2dpN9jfhgDQuR-kP2PshpGSI2XRZuFMqwdbaeVLPbTd1MWkir8loIbhYin2-8zdclUEgcJp3b8D-d9O0QXErcRrtTL6IGVMhIDpof_deKsDjp71Gf7GYMA/s1600/NMAI+AF+gorget+suspender.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg8ZJ-w-fxW0mVYLiGYtSxXE2dpN9jfhgDQuR-kP2PshpGSI2XRZuFMqwdbaeVLPbTd1MWkir8loIbhYin2-8zdclUEgcJp3b8D-d9O0QXErcRrtTL6IGVMhIDpof_deKsDjp71Gf7GYMA/s1600/NMAI+AF+gorget+suspender.JPG" height="112" width="200" /></span></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">National Museum of the American Indian</span></td></tr>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi1ph90baZhKiEWCJTwJA14i69woxHInNhQC__3WgGknvVRTBZM1hblR7ekC8KDDuJNcHLiYIhHJwQK5nUdSceslwV2HLDLwCh4cMmtUaYGaqYFTyHye6widnia5or9SEIELrmOkfnDvm0/s1600/pitt+rivers+gorget+hanger+%25284%2529.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi1ph90baZhKiEWCJTwJA14i69woxHInNhQC__3WgGknvVRTBZM1hblR7ekC8KDDuJNcHLiYIhHJwQK5nUdSceslwV2HLDLwCh4cMmtUaYGaqYFTyHye6widnia5or9SEIELrmOkfnDvm0/s1600/pitt+rivers+gorget+hanger+%25284%2529.JPG" height="200" width="112" /></span></a></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg5JMFNuoj3CRaWb3BPZ1LfpvYC9TRRBi0ZccMDrDVkRLxBD_KZJw0obQJV-RzNi5x8pvWJGCk239e2fWQc5W8chhvSdyeL0bdpYgyNHsY4P3AHv1pDwloAZGCmQi8Cksga0L9zYoaqvbw/s1600/pitt+rivers+gorget+hanger+%25282%2529.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg5JMFNuoj3CRaWb3BPZ1LfpvYC9TRRBi0ZccMDrDVkRLxBD_KZJw0obQJV-RzNi5x8pvWJGCk239e2fWQc5W8chhvSdyeL0bdpYgyNHsY4P3AHv1pDwloAZGCmQi8Cksga0L9zYoaqvbw/s1600/pitt+rivers+gorget+hanger+%25282%2529.JPG" height="200" width="112" /></span></a></div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEju-1Men8LhpmCP4iPnSlEQS__BDvZ3BNQVODm6A14IVTuQFmEIa8eST-RdXCZ201uz1Q-FIGQ9lDkaTCv_CNMnFdYPnrqvHQGpwaCuHKlcy4TTvbHsYYjdGSNJ__L6aW8gfsN3WhRRNoI/s1600/pitt+rivers+gorget+hanger+%25283%2529.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEju-1Men8LhpmCP4iPnSlEQS__BDvZ3BNQVODm6A14IVTuQFmEIa8eST-RdXCZ201uz1Q-FIGQ9lDkaTCv_CNMnFdYPnrqvHQGpwaCuHKlcy4TTvbHsYYjdGSNJ__L6aW8gfsN3WhRRNoI/s1600/pitt+rivers+gorget+hanger+%25283%2529.JPG" height="200" width="112" /></span></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">Pitt Rivers Museum</span></td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiYdHHckjOK8dmRXiadWUMjSRo86BxkcnIAk6ysMlpIxEfyYW4wCRQp8g8bFVHU5brvgfuEqlLNPfbuwxfBbDMbNZGubG58ZYu-RQGdcIsBbQ_QwpkMpVuJ99L24EWsmpNFgpw5pecE4_8/s1600/SWOrnament.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiYdHHckjOK8dmRXiadWUMjSRo86BxkcnIAk6ysMlpIxEfyYW4wCRQp8g8bFVHU5brvgfuEqlLNPfbuwxfBbDMbNZGubG58ZYu-RQGdcIsBbQ_QwpkMpVuJ99L24EWsmpNFgpw5pecE4_8/s1600/SWOrnament.jpg" height="320" width="111" /></span></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">Liverpool, UK</span></td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgvzIvP8cLeFrAnI4wbvZ4hyphenhyphenOFZTVabnwh_qVg1wWjOFnsYtmPG_n7QezdAWB6yfQsehVJPbqLi0uTLjapMxgtrh0xfpdFqo9oDT7ORsH0HbWG8ZF0z7sjz1J8iIpFExkc59HiswEoeGNw/s1600/peabody+harvard+wampum+suspension+gorget+ornament.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgvzIvP8cLeFrAnI4wbvZ4hyphenhyphenOFZTVabnwh_qVg1wWjOFnsYtmPG_n7QezdAWB6yfQsehVJPbqLi0uTLjapMxgtrh0xfpdFqo9oDT7ORsH0HbWG8ZF0z7sjz1J8iIpFExkc59HiswEoeGNw/s1600/peabody+harvard+wampum+suspension+gorget+ornament.jpg" height="134" width="200" /></span></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">Peabody Harvard</span></td></tr>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">There is a secondary type of shell gorget which exists. This is the moon or sun made of wampum beads. They are embroidered into a dial of radiating beads to emulate a solid shell gorget. </span></div>
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<span style="letter-spacing: 0.0px;"><b><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><i>“One of the Iroquois Captains exhibited, in his turn, some very rich presents, in answer to the various articles of peace proposed by the Father. The first and finest of these presents was a large image of the Sun, made of six thousand porcelain beads, its purpose being, as he said, to dispel all darkness from our councils, and to let the Sun illumine them even in the deepest gloom of night.”<br />
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</i>Journey of Father Simon Le Moyne to the Agnieronnon Iroquois 1655-1656</span></b></span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgBl_9t2npCPueBgUS1CyQTp6kCVELA4MOUXnSe41y9eWZC8dOdiGYXlEQ9sU24YD13ILlJNwH2s33Dc7tM67f00IqjZVyH8_1rlChqLstLdNwuM-16L4-3Pm_lbOR4xYLe2d9xCqR1MWw/s1600/wampum+necklace+1775-1800+Warnock.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgBl_9t2npCPueBgUS1CyQTp6kCVELA4MOUXnSe41y9eWZC8dOdiGYXlEQ9sU24YD13ILlJNwH2s33Dc7tM67f00IqjZVyH8_1rlChqLstLdNwuM-16L4-3Pm_lbOR4xYLe2d9xCqR1MWw/s1600/wampum+necklace+1775-1800+Warnock.jpg" height="400" width="303" /></span></a></div>
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<span style="letter-spacing: 0px;"><b><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><i>“Round their neck, they have a string of violet wampums, with little white wampums between them. These wampums are small, of the figure of oblong pearls, and made of the shells which the English call clams… others have a large shell on the breast, of a fine white colour, which they value very high, and is very dear.”</i>
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Peter Kalm</span></b></span><br />
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<span style="letter-spacing: 0px;"><b><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">1716-1799</span></b></span></div>
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<b style="letter-spacing: 0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><i>“Now, assuredly, she had made fast the Sun for herself, and also the moon. She imposed on them the duty of furnishing her with light for their part. Verily, indeed, it was the head of her girl child who was dead that she used to make the moon,”</i></span></b></div>
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</i>Mohawk version Creation story<br />
Hewitt – “Iroquoian Cosmology”</span></b></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Since the moon as a celestial body holds such potential power, a talisman which could evoke the moon and its power would also have the same effect. A “moon gorget” would project the wearers inherent light to the world and harness the power of fertility and life as well. The placement of the gorget before the breast can have many meanings but perhaps because we face forward when we walk or run, the gorget-wearer can project into the area beyond their own light and power.</span></span><br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj2wi577d7IrNgmHe6qtCNWHUYqzSkZHMc8UkjaNVOGYWWpQAjDzYCyuTFOHZsJYJCUlQDmZb-NVVbxdM6iFpjQHUCleqzLR5IDZkdka7U5RqAQOKln3_IzFqNo7VMbYeJeSbYULS2Zj0s/s1600/brant+with+wampum.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj2wi577d7IrNgmHe6qtCNWHUYqzSkZHMc8UkjaNVOGYWWpQAjDzYCyuTFOHZsJYJCUlQDmZb-NVVbxdM6iFpjQHUCleqzLR5IDZkdka7U5RqAQOKln3_IzFqNo7VMbYeJeSbYULS2Zj0s/s1600/brant+with+wampum.jpg" height="400" width="255" /></span></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">Joseph Brant by James Peachey</span></td></tr>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="letter-spacing: 0px;"><b><i>“Upwards of one hundred years ago a moon of wampum was placed here in this country with four roads leading to the center for the convenience of the Indians from different quarters to come and settle or hunt here… a dish with one spoon was likewise put here with a moon of wampum…” <br />
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J. Brant to A. McKee</i></b></span><br /><span style="letter-spacing: 0px;"><b><i></i></b></span></span></div>
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<span style="font-size: 20px; letter-spacing: 0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><b><i>Claus Papers, Vol. 5 reel C1479, pp 285-288</i></b><span style="color: white;">.</span></span></span></div>
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<tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">Shell moon owned by Joseph Brant</span></td></tr>
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<span style="font-size: large; letter-spacing: 0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">It seems that whelks of different sorts are used to make these objects. Lightning whelk in particular is quite commonly used. It is interesting to note that this is one of the very few whelks which grow sinistrally. That is to say, they grow outward in a counter clockwise or “left-handed’ spiral. Most all of the other whelks grow dextrally. I find it interesting that this shell which grows uniquely is chosen for such objects like ‘moons’ and wampum beads. The center column of this creatures shell is where we get white wampum beads not from the white portion of a quahog clam shell. The spiral cleft is still evident when you look at old white wampum beads in fact. It is also interesting to note that the whelk as a creature predates on quahog clams. They use their string ‘foot’ to pry open the clam and then they remove the quahog with their proboscis. Allegorical or incidental, the white shell creature consumes the dark bead producing creature. I find that sort of observation as perhaps an ancient interpretation of the world’s tendency to move towards a peaceful balance.</span></span></div>
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<span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; font-size: large; letter-spacing: 0px;">The lightning whelk when it is young has sharp lightning shaped lines on its shell hence, the name, but inside, it is pure white. When a ‘moon’ is cut from this shell it is naturally polished and absolutely pure white. It is obvious when you see one why it was selected for white wampum beads and for making sacred moon ornaments.</span><span style="color: #0433ff; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; font-size: large; letter-spacing: 0px;"> </span><br />
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><span style="letter-spacing: 0.0px;">Since we have established that the moon is also a head in the Iroquoian cosmology, it is therefore possible to suspect that to suspend an object like a head it is evoking the power of the moon head or furthermore we can see the carrying of heads as a war practice as being evocative of the same suspension of power. It is true that war trophies were taken during the early colonial period and much earlier, included the taking of entire heads or more commonly and conveniently, simply the scalp. (The Unkindest Cut, or Who Invented Scalping James Axtell; William C. Sturtevant <i>The William and Mary Quarterly</i>, 3rd Ser., Vol. 37, No. 3. (Jul., 1980) pp. 451-472.) The scalp was the portion of the hair which warriors kept groomed and prominently displayed during war times. In fact, it was often the only hair left on the head after careful plucking or shaving kept the rest of the skull clean. The “scalp lock” as it is known, is found at the crown of the head where the “sworl” of hair exists. This area was viewed as the focus of the persons being his “spirit’ which could be seized and kept to assume the power of your enemy or even symbolically replace a loved one in a symbolic sense. Scalps contained the essence of a person which of course Native people viewed as being contained somewhere in the head. (Hamell 2010 </span><span style="letter-spacing: 0px;">Some Thoughts on Great Serpents, Dry Bones, and Souls, and the Scalp Lock - Draft</span><span style="letter-spacing: 0.0px;">)</span></span><br />
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<tr><td class="tr-caption" style="text-align: center;">Detail of an Iroquois man's scalplock from B.Wests's "Death of General Wolfe"</td></tr>
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<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="font-size: large;"> </span><span class="Apple-tab-span" style="font-size: large; white-space: pre;"> </span>*<i>A side note: As a young adult I listened to many native elders talk about our history and how unjustly we are portrayed in the media and in literature. It was then, that I first learned that we, (Indians) learned to scalp from the Europeans and that any claims otherwise were simply untrue. I then became a scalping denier. Then, it was in college that I began to learn more about the subject and was then convinced that indeed, we did scalp on occasion, and in ancient times perhaps even beheaded our enemies. (My own G-G-Grandfather even seized leadership from his rival by bashing in his head with a rock!) So, I revised my thinking and became a scalping apologist. It has only been recently, that I have been so frustrated with the world that I think I am gradually becoming a scalping resurrectionist! I think it might do certain people some real good. </i></span></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">When warriors would remove a “scalp” it was treated as a head trophy and could be worn before their chest as the moon-heads were worn.</span></span><br />
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<span style="letter-spacing: 0.0px;"><b><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><i>“some also had scalps hanging from their ears, others on their chests”<br />
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J.F. Wasmus <br />
German company surgeon 1776-1783<br />
Of the Huron and Iroquois</span></b></span><br />
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<span style="letter-spacing: 0.0px;"><b><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><i>“I discovered he had a scalp hanging at his breast, and one side of his head was painted red the other black.” <br />
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The Captivity of Jane Brown and her Family 1788</span></b></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">An extension of the scalp-taking tradition</span></span><br />
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<span style="letter-spacing: 0.0px;"><b><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><i>“The only idol which the Indians have, and which may be properly called an idol, is their Wsinhoalican, that is image. It is an image cut in wood, representing a human head in miniature, which they always carry about them either on a string around their neck or in a bag.”</i><br />
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David Zeisberger <br />
“History of the Northern American Indians”</span></b></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">As brutal as the scalp tradition may seem, it should not be viewed as a simple instance of barbarity. The act itself is a sacred ritual between warriors. We know that warriors throughout time have engaged in trophy-taking rituals. The practice might be as benign as removing an enemy uniform, or capturing a firearm or enemy flag but in the end, it is still trophy taking from a defeated enemy. War in itself is brutal and the warriors who are expected to engage in it share a primal ethos and culture. Native American warriors in the northeast developed highly complex rituals and traditions surrounding warfare. Scalp-taking is only one aspect of that culture. </span></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Related to that tradition, stories have emerged which confirm both the commonality of scalp taking but also the bravado of the warrior culture. There is an old story which the Haudenosaunee people tell about the origins of certain sacred medicines. I will not delve deeper into the tradition of the medicine but I will share the story as it relates to the spiritual aspects of the scalping tradition.</span></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The oldest written version of this recorded is in Doty's History of Livingston County, New York, as it was given long ago, by an old unnamed Seneca man, to Mr. Horsford, their missionary. I quote this brief account in full.</span></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><i>"In ancient times a war broke out between two tribes. On the one side the forces were jointly led by a great warrior and a noted hunter. The latter had killed much game for the skins, the remains being left for beasts and birds of prey. The battle was going against his side, and he saw that, to save his own life, he must quit the field. As he turned, the body of a great tree lay across his path. He came up to it, when a heavy blow felled him. On recovering he found, strangely enough, that he could as easily pass through as over the obstruction. Reaching home, his friends would not talk with him; indeed they seemed quite unaware of his presence. It now occurred to him that he, too, had been killed, and was present in spirit only, human eyes not seeing him. He returned to the place of conflict, and there, sure enough, lay his mortal part quite dead, and its scalp gone. A pigeon hawk, flying by, recognized the disembodied hunter, and gratefully offered to restore his scalp; so, stretching away in its flight to the retiring victors, he plucked it from the bloody pole. The other birds had, meantime, prepared a medicine which soon united the scalp to the head, when bears and wolves gathered around and joined in the dance. The hunter got well and lived many years, his experience strengthening their religious</i></span></span><br />
<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><i>faith, and teaching them how to use the remedies so strangely acquired, which, to this day, are among the most efficacious known to the Indians."</i></span></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">In 1881, Elias Johnson, a Tuscarora chief also relates the story. </span></span><br />
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<span style="letter-spacing: 0.0px;"><i><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The good hunter appears, as one noted for kindness and generosity to all, even to beasts and birds. Though a hunter he was considered the protector of these. On one occasion he went out with a war party. (In some versions they are fighting the Cherokee) . The battle was furious, and in the most desperate struggle he was struck down, scalped and left for dead. A fox came along when the conflict was over, and recognized this friend of bird and beast lying lifeless on the field. Shocked by the sight he raised the death lament, and called all the beasts together. Their cries were heard in the forest; they came by hundreds to the spot and tried to revive their friend. Vain were all their efforts, and he remained lifeless. As they sat down on their haunches to hold a council, they raised their heads and a dolorous cry rent the air. Then the bear was asked to speak, as being the nearest relative and best friend of man. He appealed to each and all for medicine, but though each had his own, none did any good. Again they lifted up their heads and howled a mournful requiem, long continued and with many varied tones. This sad lament, wild as the Highland coronach, brought the oriole to the spot. He was told of their sad plight, and in turn went and called a council of the birds. There was a flapping of wings everywhere, and all came, from the eagle to the wren, in response to the call. With beak and claw they made every effort, but nothing came of it. The hunter was dead, stubbornly dead, and his scalp was gone.</span></i></span><br />
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<span style="letter-spacing: 0.0px;"><i><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The eagle's head had become white in his long and wise life, and from his lofty eyrie he had looked down, and knew every force of nature and every event of life. This white-headed sage said that the dead would not revive unless the scalp was restored.</span></i></span><br />
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<span style="letter-spacing: 0.0px;"><i><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"> The first of all the fox went to seek this. He visited every bird's nest and every hen-roost, but no scalp did he find. The pigeon hawk took up the search, but soon returned. She flew so swiftly that no one expected her to see much, for birds have characters as well as men. The white heron flew more slowly, and said he would do better, but came to a field of luscious wild beans, which tempted him. He fed and slept, and fed again, while the council awaited his return. At last the crow took up the mission. The warrior who had the scalp knew of the council, but feared nothing when he saw the crow flying near, for he was accustomed to that. She saw the scalp stretched on its hoop, to dry in the smoke above his cabin. Her chance came and she carried it off. Great was the rejoicing at her successful return. At once they put the scalp on his head, but so dry</span></i></span><br />
<span style="letter-spacing: 0.0px;"><i><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">and warped had it become that it would not fit. Here was a new trouble. All did their best but nothing availed. Then the great eagle said that on the high rocks where he lived far above all other birds, the mountain dew had collected on his back, and perhaps this might serve. He plucked one of his long feathers, dipped it in this dew, and applied it to the scalp. It worked finely and the scalp was moist again. The animals brought other things for the cure. The scalp was placed on the head, to which it closely adhered. The hunter revived and recovered his strength. They gave him the compound which had restored</span></i></span><br />
<span style="letter-spacing: 0.0px;"><i><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">him, as the gift of the Great Spirit, and there was then a pattering of feet and a rustle of wings as the council dispersed. The good hunter returned to his lodge in peace.”</span></i></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">We can clearly see that scalp-taking holds special meaning among the Iroquoian people and is the source of a powerful medicine tradition. Such is the origins of all of these head-wearing traditions and the immense respect for the power it invokes. </span></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">There is another bit of historical phenomena which is likely coincidental but it falls within the range of this discussion. In Europe it was customary to create medals or coins which commemorated special events or even people. These medals typically had a bust of a king or perhaps a queen and some sort of emblem of that country on the obverse. Sometimes they had special meaning as in the so-called “peace medals” other times they could be simply a sign of allegiance or reward. They were worn on the chest suspended by a ribbon. In the colonial period, Natives were introduced to this concept and embraced this idea greatly as it fell in line with the pre-existing ideas of shell moon/head ornament wearing traditions. It is a quirk of serendipity that both traditions align so well in this case. I do not believe that one had to do with the other but more likely, the practice was enhanced and promoted by all. </span></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Lastly, I want to reemphasize the connections between heads, and scalps, moons, shells and medals in the woodland tradition. They are all related in some way to one another and ultimately they are all hung from the neck. </span></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">PS. I simply have to include this last story related to scalp-taking. It is far too amazing to be left out of this blog post. Enjoy.</span></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">And then from “Voyages and Travels of an Indian Interpreter and Trader” by John Long in 1791 we receive a detailed explanation of wartime scalping and also an amazing anecdote from earlier in the century.</span></span><br />
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<span style="letter-spacing: 0px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><i>“A Mohawk, of the name </i><b><i>Scunnionsa</i></b><i>, or The Elk (it means”they have a large nose” also a word for a moose), and a Chippeway Indian of the name of Cark Cark, or The Crow, having met at a council of war near Crown Point, in the year 1757, were extolling their own merits, and boasting of their superiority in taking scalps. The Mohawk contended that he could take a larger scalp than the Chippeway warrior; who was very highly offended, and desired that the experiment might be made. They parted, each pursuing a different route, after having first agreed to meet at a certain place, on a particular day, when a council was to be held. At the time appointed they returned, and appeared at the council. The Mohawk laid down his scalp, which was the skin of the head and neck of a man stuffed with fine moss and sewed up with deer’s sinews, and the eyes fastened in. The Chiefs expressed their approbation, and pronounced him to be a great and brave warrior. The Chippeway then rose, and looking earnestly at the Mohawk, desired the interpreter to tell him that it was an old woman’s scalp, which is considered a term of great reproach, and called to one of his sons to bring forward his scalp; when instantly he exhibited to their view the complete skin of a man, stuffed with down feathers, and sewed very close with deer’s sinews. The Chiefs loaded him with praise, and unanimously acknowledged his superiority. The Mohawk warrior, fired with resentment, withdrew from the council meditating revenge; and as soon as he saw the Chippeway come forth, he followed him, and watching a convenient opportunity, dispatched him with his tomahawk, rejoicing that he had, even in this dastardly manner, got rid of a victorious rival.”</i></span></span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4678524350184686266.post-37169552990104500692013-03-10T13:47:00.002-07:002013-03-10T13:47:45.771-07:00<div style="text-align: center;">
<span style="font-size: large;">A Follow Up on Heriot</span></div>
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or better known as </div>
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<span style="font-size: large;">"I am a bit worried that what I wrote yesterday made no sense so I am just making sure..."</span></div>
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Two posts in two days? I feel very productive.<br />
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My last post was pretty heady and likely a bit obscure for most but I sincerely hope people understood what I was feebly trying to say: The two portraits in question are not by Heriot.<br />
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I wish it were as simple as just making a decree and devoted readers would simply have "faith" in my judgement...scratch that. That would be horrific. It's much better to build a case and have people decide for themselves right?<br />
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I really needed to get that Heriot stuff off my chest before I lost interest or time or my "history" ADD kicks in and I crack open one of my new reference books. Which, by the by, are amazing! I picked up a huge book on <a href="http://www.amazon.com/Saint-Neoclassical-Profile-Portrait-America/dp/1560984112" target="_blank">St. Memin</a> AND the "American Revolution in Drawings and Prints" by Donald Cresswell, an incredible resource which has <i>every image</i> of the AWI held by the Library of Congress. Simply amazing.<br />
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While we were tromping around Philadelphia this past month, I even was able to meet the author of the Rev War book and convince him to sign my copy. He was a really interesting person and our interests overlapped quite a bit, so he and I talked about historic images as I drooled over his collection of prints. I came away having met an excellent person, grew my library and picked up a couple of fine 18th c prints just because I could.<br />
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<i>* Note: Do you like how I subtly transitioned into a travel blog? Seamless...</i><br />
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This little trip I mention is something that my family does occasionaly. We travel on "vacation" and I schedule scads of museum collection visits, visits to galleries, and also shoehorn in some family fun. My ideal trip involves white cotton gloves and a loupe. And fortunately for me, my family indulges me because they know I can always make it fun somehow.<br />
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While we were down in the Philadelphia area, I forced my sister to let us stay with her a few minutes away in Delaware. She and her patient boyfriend made room for us in their home and I think she might even have vacuumed for the occasion. It was a real treat to see her again and to experience a little bit of their lives and home. We ate some excellent food and we laughed a lot. What could be better?<br />
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We made daily forays into Philly while we were there mainly to sightsee and do some shopping but my real focus was to study Benjamin West's famous painting of Penn's Treaty with the Indians. Here is a small version in case you aren't familiar with the piece and so you can keep up.<br />
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OK. That was just a cheap way to inject my cute kids into my blog, I know it. But It's always good to back up your words sometimes with visuals. At least thats what the professional bloggers say.<br />
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What is not evident in the snapshot is that my children are probably standing 10 feet away from the painting. They had to stand that far away so that I could get it all into the photo! The painting is massive. Really massive. In case you want to see the thing for yourself I recommend setting aside at least 4 hours, 3 hours and 45minutes to see the B.West masterwork and 15 minutes to see the other paintings in the museum whatever they are.<br />
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The painting is currently on exhibit at the <a href="http://www.pafa.org/" target="_blank">Pennsylvania Academy of Fine Art</a>, which is right in downtown Philadelphia. Rather than parking near to the museum I thought it would be smarter to park in a lot close by (at least that's what my GPS indicated) so I paid a few bucks for the safe lot and walked...and walked...and walked...<br />
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<i>* note: I have since learned that like a </i><i>politician</i><i> with forked tongue , a GPS also cannot be trusted.</i><br />
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The "Penn's Treaty" painting was very nearly overwhelming. There are so many figures with so much happening that it really takes a while to ingest it all. Of course, I had seen images of it in books and on my tiny computer screen but to stand in front of the giant canvas is an entirely different experience.<br />
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I began to snap photos of it almost immediately. (Without flash of course) What I really wanted to do was to bring that painting home with me, replace half of the roof of my two-story house with the thing and stare at it daily while lying on my bed. But...<br />
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It is so big that I had to stand on tip toes sometimes to get the shots I wanted. I did get into a little scrape with one of the guards who spied the green range finding light of my digital camera. I calmly explained that my flash was turned off but it took a few "demonstration" shots of my feet to convince her. I was a little miffed but as my wife pointed out, she was just doing her job. I think she was racist.<br />
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Any time spent with a great work of art is worthwhile and after about an hour of studying it my neck began to hurt and my family was ready to look at the rest of the exhibit. I chased them around the rest of the building like the Griswald's at the <a href="http://www.youtube.com/watch?v=5Kq6w-McPHk" target="_blank">Louvre</a> and just before we descended the staircase to leave, I begged them to let me look at the Treaty painting one more time. They are so accommodating. Plus, I had the only set of car keys and it was like 20 degrees outside.<br />
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I wont bore you with the minutia of the rest of our time spent in the Big Apple. BUT I will share with you some of the high points:<br />
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We ate at the Carnegie Deli and it was delicious. (I also learned that I prefer the pastrami over the corned beef and that their regular sandwich is so big that just one of them could probably end world hunger)<br />
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The Museum of the City of New York was worthwhile to me for only one thing. It contains the oldest remaining porcupine quilled bag left in North America. (I will hopefully be writing a stand alone piece on the results of that visit later this year.)<br />
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Spent around a c-note for a single elevator ride up the Empire State building, and almost had to bail out of the queue because 3 out of the 4 of us carry pocket knives and ONE of us, who will remain anonymous has a power assisted version that <i>could</i> be considered a switchblade. I felt like a drug mule trying to get back into the U.S. with a bag full of powder... I pulled a guard aside and explained our situation and it was all good. They put our contraband into pocket-knife jail for our time in the elevator and then we sprung them after we coming back down. No problem. I'm just glad they didn't accidentally open that one knife...<br />
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This last bit of writing is the result of a promise. I take promises very seriously mind you and I promised a man to his face that I would include his comments in my blog. So, here's the story of our visit to the Museum of Natural History.<br />
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First off, the building is awe inspiring. It stands tall and wide on the upper west side of Manhattan as a real monument to grandeur. This is an old building full of marble and brass. I have been there many times and even as a family we have been there twice before. But it never fails to impress.<br />
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At the staired entry to the building the visitor is greeted by a horse-mounted Teddy Roosevelt with his diminutive attendants (The Indian and the Black man) at his side. (I don't think I need to explain what THAT visual message screamed do I???)<br />
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<tr><td class="tr-caption" style="text-align: center;">Teddy and his Native attendant. I purposely left this image small in contrast to Ted's own God-complex.</td></tr>
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We eagerly ran up to the Indian figure and shot many pictures of him and us. We always do that when we see statues of Indians. I can't explain it. It's just something we do. I even do it with wooden cigar store statues. I wonder if other Indian families do that or are we just that perverse?<br />
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The atrium of the museum is cavernous. It dwarfs the two dinosaurs bone reconstructions with its scale. The museum seems to be saying, "yeah, this standing brontosaurus is pretty impressive but like, this is only my DOORWAY and look how tiny the dinosaur is in the comparison with my massive need to display dominance!"<br />
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The line to buy tickets was equally as impressive. There were signs at each turnstile with a price scale for admission. For the four of us, I think the price was something just under $100. I thought to myself, "Oh well. What's the value of such great experiences and real learning?" The wait in line wasn't intolerable and soon enough we stood at the admission desk. The man reiterated the suggested cost of admission and then asked me with a bemused smile, "What would you like to pay?"<br />
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The question struck me as odd and he repeated himself. I looked at my son and he shrugged. He was no help. I offered the man $20 and he seemed happy to give me the tickets. Hey, I'm a working man with a family and a mortgage. It all helps.<br />
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Then, we made a beeline for the Native American exhibit.<br />
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The Native American rooms are impressive. No matter how many times I stand in front of those aged cases I see new things. It's sort of magical. I know full well that the cases haven't been changed in decades (or cleaned for that matter) but each time I go I see new things. It is very much in the old "cabinet" style of displays.<br />
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The place was packed. Room in front of the cases were at a premium. I was happily taking pictures of all the amazing material in them and waiting for people to shuffle along.<br />
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I found myself next to a small family. I stood next to two well dressed parents in their 60's and an adult male child in his 20's. They were soaking in a particularly large case of Annishnabe (Ojibwe) material, there were sacred calumets, eagle feather fans, bone whistles, amazing twined fiber bags... you get the idea right? Incredible stuff.<br />
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Because I was standing so close to them I couldn't help but overhear their conversations. It went like this:<br />
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Grey-haired woman, "Oh my...honey...<i>look</i> at <i>all</i> this stuff. Amazing..."<br />
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Grey haired husband, "Hmmm..." he held his chin in his hand and rubbed it. He appeared to be brewing a seriously profound response. "Yeah...Indian handicrafts... Hmmmm....Well, they <i>had</i> to do <i>something</i> right?"<br />
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I was so shocked by his reaction that I actually laughed out loud. He had reduced the sum total of thousands of years of Native culture and art and beauty and unique world view into describing us as simply a bunch of people with nothing worthwhile to do but "handicrafts".<br />
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He blew my mind.<br />
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I have heard lots of insensitive remarks in the last 20 years working in the field of public history. But I can't respond the way I'd like to when I am working. This time, I was out in public. I was a nobody. Free to say what I felt.<br />
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My normal response would have been to just note the conversation, internalize my reaction into a ball of rage and later talk it out with my wife and close friends. Not this time. The words flowed from my mouth before I could stop them like a horse escaping a burning barn...<br />
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"Ha ha ha! Oh My God. THAT is the most trite thing I have ever heard in my entire life. Thank you though. Thank you sir. Whew. That was great. I am putting this in my blog. I promise you that. And furthermore, as a Native American I find it disgusting."<br />
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He just looked at me with wide eyes. His wife simply looked away. His son, (I learned later from my wife) as they wandered off, patted him on the back as if to say, "It's ok old man. The times have changed but you haven't yet. But it's ok..."<br />
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OK. Promise kept. Thanks Mr. Average American. My only regret? I wish I snapped a photo of you.<br />
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But in lieu of an actual photo I simply typed "average american" into my image browser and this is the first photo to pop up. I am adding it as a placeholder just in case I bump into you again in which case I will replace it.<br />
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<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4678524350184686266.post-37295770636677594622013-03-09T16:28:00.000-08:002013-03-09T16:30:59.974-08:00Defining Heriot's Natives<div style="text-align: center;">
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The internet and our preferred methods of communication these days can be cumbersome if not downright useless sometimes. We shoot images and truncated text back and forth with scary speed. Even ideas seem to be as fluid as Instagram these days. All it takes is a statement by a person of note, and <i>whammo</i>! It's a fact. Dozens of people read it and copy and paste or "share" it on social media and with alarming rapidity it spreads. However, I am an advocate of questions. I try and question my understanding as often as possible - it has helped me to be a better historian and I hope, a better human being.</span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">But how does this all relate to Indians? Or history? or anything? It is clear to me now that almost no aspect of our modern culture is immune to this phenomena. Even scholarly research has been effected by it. The smaller the community the faster the ideas spread. We no longer have to wait for the quarterly journals to arrive and greedily squirrel them away into a quiet corner to read them with excited eyes. The information is only a click away now and even the academic journals which were once guarded by dragons may be free and open to everyone eventually. This is a good thing. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Native Americans on the internet are revising our own identities and reaching out to others who would never have any contact a generation ago. The "Idle No More" movement is clear evidence of that. Here in western NY I would never have heard of it without my social media connections. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Challenging the old ideas of our identity and with the new stump and bullhorn we have been doing just that. The internet is a great leveling ground but it is not without it's pitfalls. We are also hearing everyones noise. Even the bigoted racist gets a voice here. But my visual/mental filter is a highly tuned weapon...</span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">I work with some old school historians and I can see the huge differences in the way things were done in the past. The letter writing, the waiting, and the old media formats. Actual paper was the fasted way to transfer information! I have the xerox copies, slides and photographs (on Kodak paper) to prove it! </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">But, like I said, things change and answers are only a few clicks away usually. So, I feel that to be ignorant is really a choice these days. </span></div>
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<span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; font-size: large;">Ugh. I'm flowing off track again. Let's get back to history and art...</span><br />
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<span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; font-size: large;">George Heriot.</span><br />
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">It was Francis Back (an amazing artist but perhaps a more amazing researcher of colonial history?) who initiated my renewed interest in the work of George Heriot. He wrote a message board post regarding an image which I had been aware of for many years but made the casual claim that it was Heriot's work. I have read Francis' posts before and it did not surprise me that he could so simply make a statement which would alter my understanding of the past as it had happened before. This was exciting news to me as I had never before heard of an artistic attribution! This could also help date the image and perhaps location from which it was rendered! This is the image in question:</span><br />
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<tr><td class="tr-caption" style="text-align: center;">Native American Indian Woman - Artist unknown</td></tr>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><br /><br /><span style="font-size: large;">His assertion was based on an exhibit at the Musee du Nouveau Monde, in La Rochelle where both the painting of the woman in the image above as well as one of a native American man in the image below. They were shown together apparently in the exhibit and the museum furthermore attributed them both to George Heriot. </span></span><br />
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="font-size: large;">It was always my belief that the female portrait was the work of James Peachey, another artist working in North America but earlier than Heriot. Based on the style of the work and similarity to other of Peachey's work I had decided that it must be true. When Francis made the new claim it drove me to reevaluate my earlier belief. Since both images have always been associated with each other, they must be studied together and as such I began to investigate the museums claim.</span></span><br />
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<tr><td class="tr-caption" style="text-align: center;">North American Indian Man - Artist Unknown</td></tr>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">My art history training from my university days resurfaced (Mom and Dad I hope you read my blog because the years spent at University were not all entirely wasted...) and I began to evaluate both works from all the usual aspects, composition, technique and color palette. They would all come into play but only if I could compare them to the works of both Peachey and Heriot. This is not to exclude the possibility that another unidentified artist was responsible for these mysterious images mind you. I was fully aware of this possibility. It would be enough this go around to exclude even just one of them. That would be a success. I needed to see more of Heriots work to be able to accept the claim of a respected museum. I began my education into the world of the postmaster artist.</span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Looking at Heriot</span></div>
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<span style="text-align: center;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">During Heriots short artistic career in North America there came a time when he decided to focus more on people as a subject rather than landscape. Up until that point, Heriot was a dedicated landscape artist. In his nearly one hundred piece legacy, the vast majority of work was devoted to landscapes. It will be only a small fraction of this large portfolio which we will focus on. </span></span></div>
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<span style="text-align: center;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Heriot was driven for a time to depict the native inhabitants of North America seemingly unprovoked. What prompted this new drive? I suspect it may have come after his return to Great Britain in 1797, where perhaps his viewers may have clamored for more than just his view of the land. The desire for information regarding the "new world" was great in Europe and always had been. Artists and writer who brought back knowledge of the Native peoples or even object made from their hands were given much attention back in Europe. </span></span></div>
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<span style="text-align: center;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">It seems that after his trip back to Great Britain, Heriots subject matter almost entirely changed from the grand views of Canada to the intimacy of people. Canadians and Indians would now dominate his canvas for the next 6 years. Up until that point figures in his work were only played minor characters in his compositions. They appear as props would only to bolster the grandeur of the epic views. The figures are diminutive and the scenery vast and mirror the earlier works by North American artists of a similar genre like James Peachey and Thomas Davies. </span></span></div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWjdNkvNavZFR6hmn6WAGZpm11f5NpqlIaef8v1arvoU2mQAxtFiw71NOyjOm9N8swFY6jlwc6O7q7mZV7e5JTP97vAxXahjj_6H79N2S3O_wDQlxdyJyha-Svqr6b75LIH9DKHORARz0/s1600/Metis+Falls+on+the+Lower+St.+Lawrence+George+Heriot.png" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="433" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWjdNkvNavZFR6hmn6WAGZpm11f5NpqlIaef8v1arvoU2mQAxtFiw71NOyjOm9N8swFY6jlwc6O7q7mZV7e5JTP97vAxXahjj_6H79N2S3O_wDQlxdyJyha-Svqr6b75LIH9DKHORARz0/s640/Metis+Falls+on+the+Lower+St.+Lawrence+George+Heriot.png" width="640" /></a></td></tr>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><span style="text-align: center;">Heriot would even place Indians into the scenery in much the same way as Davies might. The figures would appear small like a footnote against the backdrop of natural immensity. They are engaged in all manner of common daily </span>activity. They appear engaged and busy but lacking any excitement or drama. It is simply a slice of life in lower Canada after the tumultuous American War for Independence and the dust of conflict has settled. </span></div>
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<tr><td class="tr-caption" style="text-align: center;">City of Quebec from Point Levy - Heriot 1792 National Gallery of Canada</td></tr>
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<tr><td class="tr-caption" style="text-align: center;">Quebec from the Beaupoint Ferry by Thomas Davies 1787 </td></tr>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><span style="text-align: center;">The new beginning for Heriot would find him making frequent visits to the Huron (Wyandot) people at Lorette, which was just a short way from Quebec at the time. The Native community was well familiar with visitors by the late 18th c and a thriving tourism business had arisen. They would sell native "curiosities" and even hold dances for visitors. (see </span><a href="http://www.amazon.com/Trading-Identities-Souvenir-Northeast-1700-1900/dp/0295976489" style="text-align: center;" target="_blank">"Trading Identities" by Phillips</a><span style="text-align: center;">) He observed the people and saw the retention of cultural practices among them, but by the late 1790's the Native people of the Quebec area wore clothing similar to the amalgam of dress we see in Canada at the time. They wear woolen capotes, trade shirts, and even fur felt hats. Heriot later would make an attempt at chronicling that style of dress in his most famous work "Costumes of the Domiciliated </span>indians of North America" but perhaps at too great a cost?</span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">In his works from 1799 - 1805 we see a flurry of work with Native Americans at the forefront from Heriot. He produced at least ten known major works with Native Americans as the central theme. This rapid proliferance came with a cost. I becomes evident that Heriot needed to borrow liberally from earlier works to flesh out his obvious lack of understanding his chosen subject matter. Heriot would begin to look at other artists work that had Native Americans as a focus and began to borrow heavily from their portfolios. No one would be safe, Lafitau, Romney, White were all subject to Heriots notice. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">It is not my intention to disparage Heriots work but simply to bring forth enough evidence that it becomes likely that certain details of his work cannot be fully trusted as a documentary source for his location and time. I also expect that once the entirety of his portfolio is seen and reviewed that the two full length portraits shown in this paper perhaps need further study to offer a more firm attribution.</span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The most obvious artistic plagiarism can be seen in the following work entitled "Dance for the Recovery of the Sick". I am not the first to make this connection but there is far more going on in this piece than just the appearance of John White's "Conjuror".</span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">To students of Native Americans in Art, the connection is obvious. We see a man with winged headdress mid leap dancing at the head of the troop. It is clear that Heriot borrows this figure from John White's "The Conjuror" watercolor of 1585. White was responsible for many images of Native peoples he observed during his time at Roanoke Island at the closing of the 16th c. His work was widely publicized and emulated for centuries to come. Later Theodore DeBry would make the impact permanent by engraving White's drawings and further widen their popularity. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">Also in the foreground we see another interesting and convincing figure holding a rattle which appears to made from a turtle. It seems plausible to have such a figure depicted in a Native dance and we are tricked into believing the scene to be a true and authentic representation. But in fact, it is another borrowed image but from another artist a full century later that John White. </span></div>
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<span style="font-size: large;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">In, an image published in the Champlain's "Voyages" 1618 (the plate between p. 99-100), an artist depicts perhaps a ceremonial dance where paired dancers are following a leading pair with one individual holding a rattle. The rattle is of particular importance here as it is not a true representation of what an Iroquois turtle rattle looks like. It was a misinterpretation from the original copper plate that was echoed in the much later heriot image. Anyone who has seen such an instrument would not make that mistake when rendering an image of it and it is not nearly possible that two artists would make the same mistake almost 200 years apart when one of them was purportedly an eyewitness! </span><span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;">The scene is believed to be of a Huron dance. It is clear that Heriot was privy to this image as well and used it to cobble together his own impression of what a "true" native dance might look like.</span></span></div>
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<span style="font-size: large;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">Heriot was fond of depicting dance scenes in </span><span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;">his Native American series. He remarked in his journal "</span><a href="https://play.google.com/store/books/details?id=NXABAAAAQAAJ&rdid=book-NXABAAAAQAAJ&rdot=1" style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;" target="_blank">Travels Through the Canadas</a><span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;">"</span></span></div>
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<span style="font-size: large;">"We assembled together in the evening, a number of males and females of the village, who repeatedly performed their several dances, descriptive of their manner of going to war ; of watching to ensnare the enemy ; and of returning with the captives they were supposed to have surprised. The instrument chiefly in use in the dances, is a calibash filled with small pebbles, call ed chichicoue, which is shaken by the hand in or der to mark the cadence, for the voices and the movements. They are strangers to melody ia their songs, being totally unacquainted with mu sic. The syllables which they enounce, are yo, he, haw. These are invariably repeated, the be holders beating time with their hands and feet. The dancers move their limbs but a little way from the ground, which they beat with violence."</span><br />
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">He also mentions his distaste of the music and of the dance which is surprising after realizing how much attention he gives them in his works.</span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">We find in "Dance of the Indian Women" by Heriot 1807, a historical game of hide and seek after it is clear that we can see a version of the famous image of "Tyendenega - Joseph Brant" by George Romney from 1776. </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEharyvwipGYwzRWdlE8XouJ7JleMz8ZPvXnjoJMPrvYesuONpxfrGynMzInaX_jFihMG0ClejnFJcXoR5pR6EGqRJru1peiS3yAW_nH4a-TkZfkswNQmQec3xat3VqvdoPee54p4HDdSSI/s1600/George+Heriot+Dance+of+Indian+Women+1805.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEharyvwipGYwzRWdlE8XouJ7JleMz8ZPvXnjoJMPrvYesuONpxfrGynMzInaX_jFihMG0ClejnFJcXoR5pR6EGqRJru1peiS3yAW_nH4a-TkZfkswNQmQec3xat3VqvdoPee54p4HDdSSI/s400/George+Heriot+Dance+of+Indian+Women+1805.png" width="200" /></a></div>
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhFDe9-9ADpUwdpd6_czp1KK16UNc9bofaJvLGiT3wG9osKYmRnmt5_uREp6kGFl2u8rC1QyHMp5S9wJKrRjGadQMWeEBTPrV8PM4kSphGPZMzrQ9El6rCNyfBN_rmdJYSNHULFQ688X_c/s1600/BRANT+JOSEPH+George+Romney+1776+PERMISSIONS.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhFDe9-9ADpUwdpd6_czp1KK16UNc9bofaJvLGiT3wG9osKYmRnmt5_uREp6kGFl2u8rC1QyHMp5S9wJKrRjGadQMWeEBTPrV8PM4kSphGPZMzrQ9El6rCNyfBN_rmdJYSNHULFQ688X_c/s400/BRANT+JOSEPH+George+Romney+1776+PERMISSIONS.jpg" width="245" /></a><br />
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">In "Dance on the Reception of Strangers" 1804-05 It appears to be an original depiction of an adoption ceremony, which is of course accurate as a traditional practice of many of the Iroquoian peoples in this period. But contrasted with a much earlier work by Father Joseph Lafitau, Heriot seems to have abandoned all attempts at originality and simply renders the Lafitau image in his own hand. </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhVuCKzgEcXy1-vq2-3RLGsEJgA7yMD2OntRS1F4Hhjhskc98Vh4I4Wg-MdFrnsdN_IdN7t6sxsW6NsmMzqQC5C6NvPFgdqb__jJ5xKAGzhc0C9PvsNTklFh8yH0z1CK0I9_MxFw9rJ82k/s1600/George+Heriot+Dance+on+the+Reception+of+Strangers+1804-1805.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="462" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhVuCKzgEcXy1-vq2-3RLGsEJgA7yMD2OntRS1F4Hhjhskc98Vh4I4Wg-MdFrnsdN_IdN7t6sxsW6NsmMzqQC5C6NvPFgdqb__jJ5xKAGzhc0C9PvsNTklFh8yH0z1CK0I9_MxFw9rJ82k/s640/George+Heriot+Dance+on+the+Reception+of+Strangers+1804-1805.png" width="640" /></a></div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhiRfXF0F2Q0ue8gd1iBnoewF-KS7g_lRqvjQnIwScRzNPD0DaNLnuLVHTAXfZHTOXTAC0SLVBIIxEP2NqGxxfRGE70BgrcsUhcRU4j9SaVVetiAhceJf6WFBSwwlw4tAsjaOsBVHBMoiU/s1600/17+2.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="440" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhiRfXF0F2Q0ue8gd1iBnoewF-KS7g_lRqvjQnIwScRzNPD0DaNLnuLVHTAXfZHTOXTAC0SLVBIIxEP2NqGxxfRGE70BgrcsUhcRU4j9SaVVetiAhceJf6WFBSwwlw4tAsjaOsBVHBMoiU/s640/17+2.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Native American Adoption Scene from Father Joseph Lafitau </td></tr>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgQ8uQ1ePyKWyOEW_YkJ7Zwtv1qIMiZK0vomGNyQXf4opSjDLHt9lR2a9Hq1U7uc-HjEfF1t1J-Q4Prd4GRpH2Tj8ZqunGRcjYwmC-dfviQaiLnFZaQeWjkpdFoN-3NhcS02Y9AhpKXZLg/s1600/17.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgQ8uQ1ePyKWyOEW_YkJ7Zwtv1qIMiZK0vomGNyQXf4opSjDLHt9lR2a9Hq1U7uc-HjEfF1t1J-Q4Prd4GRpH2Tj8ZqunGRcjYwmC-dfviQaiLnFZaQeWjkpdFoN-3NhcS02Y9AhpKXZLg/s400/17.jpg" width="257" /></a></div>
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEguqIJ7qAAlYPBrK364AuWbIeYrEHQiQb7sm5eeJdXVDu19tDkv9RaPLzpPxtvU7rNlwkhhlYxFHTY2VRKKAXXJsbD3vH0AR15WWRMBbBEZCPWbJyGi3TI5Oyhlgtrfx9SWMkirP6a8Flo/s1600/George+Heriot+Dance+on+the+Reception+of+Strangers+1804-1805.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEguqIJ7qAAlYPBrK364AuWbIeYrEHQiQb7sm5eeJdXVDu19tDkv9RaPLzpPxtvU7rNlwkhhlYxFHTY2VRKKAXXJsbD3vH0AR15WWRMBbBEZCPWbJyGi3TI5Oyhlgtrfx9SWMkirP6a8Flo/s400/George+Heriot+Dance+on+the+Reception+of+Strangers+1804-1805.png" width="228" /></a><br />
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">This brings me to the original images that brought me into the world of Heriot. We see a version of the figure buried within "Reception". His back is turned and he appears to be dancing along with the others. </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj1LMpJh_q7eMCcJ2JTyF3Vz9ReySvqhX_B1RqTgg_G95Y_TB0fIbiMQ4p3mWL7daCv2uUloVN8dqrRKDzi3cOJlgY_0YaoFQFH7Me8vCy2cTu-96qoAMnqHCcFn-2BFO8i79fjPCsxAps/s1600/George+Heriot+Dance+on+the+Reception+of+Strangers+1804-1805.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj1LMpJh_q7eMCcJ2JTyF3Vz9ReySvqhX_B1RqTgg_G95Y_TB0fIbiMQ4p3mWL7daCv2uUloVN8dqrRKDzi3cOJlgY_0YaoFQFH7Me8vCy2cTu-96qoAMnqHCcFn-2BFO8i79fjPCsxAps/s400/George+Heriot+Dance+on+the+Reception+of+Strangers+1804-1805.png" width="237" /></a></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjEkDfKoUVl8E0OtRUn98o1r6QcYqFSN4T3gK3bibk2ePVwwCGO_HEPOT53_JVMkDXO98dii5l2hm-6lIAalpOnyjSzBXDFb6vtNIlfoI5fgH-2_Z8FqA2_WtjkSzYb9kAF-Vh0uyYUpjY/s1600/Mohawk+man+1.JPG" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjEkDfKoUVl8E0OtRUn98o1r6QcYqFSN4T3gK3bibk2ePVwwCGO_HEPOT53_JVMkDXO98dii5l2hm-6lIAalpOnyjSzBXDFb6vtNIlfoI5fgH-2_Z8FqA2_WtjkSzYb9kAF-Vh0uyYUpjY/s400/Mohawk+man+1.JPG" width="261" /></a><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><br /></span></div>
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<span style="font-size: large;">We see his distinctive "kilt" or dance skirt and long queue of hair wrapped and trailing down his back with ribbons and metal brooches fixed in the same positions. The crossed bands or straps also give the figure away. He lacks the body paint, silver armbands, moccasins, tomahawk and ankle cuffs but without a doubt Heriot was recycling the figure to lend some credibility to this image.</span></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">This figure appears in still another painting by Heriot entitled "War Dance" from 1804-05. The figure in this case is pulled directly from the original watercolor. He stands in the exact body position with all the accoutrements seen in the full length portrait. The only detail not rendered is the body paint seen in the portrait. Heriot may have purposely omitted the paint to emphasize the "nakedness" of the Native peoples. Or more likely, in an attempt to subtly divorce the figure from its original source.</span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The curious fact about this figure is that not only does it appear in two heriot images as well as an as to yet anonymous full length portrait but it appears in yet another painting from the Canandian archives.</span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiINsBcgGqwZ91wOu3JnUw5bYU7AqU6C07ZMz1d0F1gkf54VsOr38Oh3jkmSf0gGaAe72NUUjOaP1i8bX5eyVuaSHz2e_sSjpltJ4ufrMirL6bUNP5BNZwJ5PpWhbBFUcjhc2kLDKmvtF0/s1600/CANADIAN+WARRIOR+anon+image+C108983+Nat+Archives+of+Canada.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiINsBcgGqwZ91wOu3JnUw5bYU7AqU6C07ZMz1d0F1gkf54VsOr38Oh3jkmSf0gGaAe72NUUjOaP1i8bX5eyVuaSHz2e_sSjpltJ4ufrMirL6bUNP5BNZwJ5PpWhbBFUcjhc2kLDKmvtF0/s640/CANADIAN+WARRIOR+anon+image+C108983+Nat+Archives+of+Canada.jpg" width="474" /></a></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">I saw this image first published in an obscure secondary source book on the American Revolution nearly 20 years ago when my interest in the colonial period began. I had assumed it was a later rendering of the watercolor image and gave it little attention. But recently, George Hammel sent me the entire image with the caption below. The caption as well as the attention to detail in this black and white image lead me to believe that it is the source of all the later images of this particular man. It fits within the known clothing styles of the second half of the 18th c. The appearance of the pipe tomahawk dates the image in the post 1740 range and the silver armbands with engraved cyphers fit as well. He wears leggings with the seam visible along the side, and the otter skin pouch worn at his back. The simple fact that the color image does not have these details and the fact that this B&W image is a finished piece with the title below are all signs of it's originality. It is the progenitor of all the later versions. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The hairstyle was a mystery until I remembered seeing a similar style worn by A Mohawk Indian in this 1651 image by Megapolensis.</span></div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi1Vrq_zwN1x9hc5DCuzcnOy98R1HucxQ1JI1btbMpWmN9IibxCvjf9TITjhO1Hr3p1fQiaxay1Sciw_npmCBVVPBJYH5u64yNfokVjJLGgW12xHiERUxvCmyAwJ2MmE6i21wbgtDq3cD8/s1600/1651+mahican+mohawk.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="422" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi1Vrq_zwN1x9hc5DCuzcnOy98R1HucxQ1JI1btbMpWmN9IibxCvjf9TITjhO1Hr3p1fQiaxay1Sciw_npmCBVVPBJYH5u64yNfokVjJLGgW12xHiERUxvCmyAwJ2MmE6i21wbgtDq3cD8/s640/1651+mahican+mohawk.jpg" width="640" /></a></td></tr>
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<span style="letter-spacing: 0.0px;">Mohawk (Maquaes) Indian with two palisaded villages. </span></div>
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<span style="letter-spacing: 0.0px;">From the pamphlet by Johannes Megapolensis,</span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">This image incidentally gets confused with an image of "Virginia" Indians in this depiction which was done only a year later. They are clearly the same person.</span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh59Oa7fJHfk_bZ6LYceI0QroJkSyLOP345RaMlLacIQHXvdg5FQdq5aGZdOFDVkQNs8M6NZFJAc7OxWUzQhnp5pAze3tOXi9Bx6BPXuZBY1PMyGDbj426_POv8VL1NbzpWZKb0TBPMxWU/s1600/1645+virginia.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh59Oa7fJHfk_bZ6LYceI0QroJkSyLOP345RaMlLacIQHXvdg5FQdq5aGZdOFDVkQNs8M6NZFJAc7OxWUzQhnp5pAze3tOXi9Bx6BPXuZBY1PMyGDbj426_POv8VL1NbzpWZKb0TBPMxWU/s640/1645+virginia.jpg" width="484" /></a></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The hairstyle in this case is attributed to the Mohawk living at the Mohawk River area and may be an "older" style but believable and with some convincing evidence for it's cultural affiliation.</span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The last image I am including comes from Heriot in 1807. It is almost a relief to see a more accurate depiction of the people of his area after his earliest attempts at portraying Natives as naked painted and wild. But even this more believable image is not without controversy. </span></div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh64Ckq0l3nsGC8TKgnj2srUgMvlLaUCdyGTYS158NH0sp7fyaANLiy8x3eBvDNzPZm9x4FnAo9NrmcRYYPNBAT_Whc0AbBNjnfLEv0FdoOueqa8hwB4enWvc6gp2OuTuJeJ0f7Da6jkLk/s1600/Herriot+1807+-+Costume+of+Domiciliated+Indians+of+North+Amer+(2).jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" height="452" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh64Ckq0l3nsGC8TKgnj2srUgMvlLaUCdyGTYS158NH0sp7fyaANLiy8x3eBvDNzPZm9x4FnAo9NrmcRYYPNBAT_Whc0AbBNjnfLEv0FdoOueqa8hwB4enWvc6gp2OuTuJeJ0f7Da6jkLk/s640/Herriot+1807+-+Costume+of+Domiciliated+Indians+of+North+Amer+(2).jpg" width="640" /></a></td></tr>
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<tr><td class="tr-caption" style="font-size: 13px;">"Costumes of the Domiciliated Indians of North America" 1807 Heriot</td></tr>
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<span style="font-size: large;"><span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">It remains his most published image of Native Americans and perhaps his most accurate. When simply looking at it without any other context, the laymen would gain a fair </span></span><span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;">assessment of life in the late colonial period for Northeastern Natives. But looking at it critically, and from a basis of deeper understanding of the period and other artists we see perhaps the truth behind Heriots work. </span></span></div>
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<span style="font-size: large;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">Consider this detail. Knowing now, how much heriot pulled from other artists works is this woman simply really what Heriot saw or is the earlier image from actually the inspiration? Or is there another image perhaps that Heriot saw which is the </span><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">original? </span></span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKYmcBeEQCDHUAFn83bRhDnmDWzw2BhjC2St4qRH__VPhxQhpgRoEHqVxeH6711rCjntYhmkdlUO4C6K_4x2hw4_wb0sf_74uXcbyVIk4_E_TOHNp9ZAH6E1S5ep42MarVmJUwxH4Hk3U/s1600/Col-P15-a2+Mohawk+Woman+18th+C.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKYmcBeEQCDHUAFn83bRhDnmDWzw2BhjC2St4qRH__VPhxQhpgRoEHqVxeH6711rCjntYhmkdlUO4C6K_4x2hw4_wb0sf_74uXcbyVIk4_E_TOHNp9ZAH6E1S5ep42MarVmJUwxH4Hk3U/s320/Col-P15-a2+Mohawk+Woman+18th+C.jpg" width="216" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhF6MPKKVnmLym3hSooagdbnWib618xRuVFROjDZcMdefd5TPXkG6gpVugWZOBpWWslbapGGFJOTXmC0EzFyi952mETBekEcfjjQPCOqi1FpDmvqAdz1sEmmhzOSDHz9nIkT_Zv9EjV2So/s1600/Herriot+1807+-+Costume+of+Domiciliated+Indians+of+North+Amer+%25282%2529.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhF6MPKKVnmLym3hSooagdbnWib618xRuVFROjDZcMdefd5TPXkG6gpVugWZOBpWWslbapGGFJOTXmC0EzFyi952mETBekEcfjjQPCOqi1FpDmvqAdz1sEmmhzOSDHz9nIkT_Zv9EjV2So/s320/Herriot+1807+-+Costume+of+Domiciliated+Indians+of+North+Amer+%25282%2529.jpg" width="146" /></a></div>
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<span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; font-size: large; text-align: justify;">Is the "Habit of a Wiendot Woman" in the image below from the 1780's the actual woman and the Heriot woman simply an inspired image? It is clear we must consider nearly all of Heriots work with native American themes as having been inspired by other artists. </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhpibCbi7qc3-YsgGSMAiT7G3SO8kPOx_LBbv88SQ4nJ8IA2GPj2stFGeWf7YuEUAOwi4hIymx2LGN2SPujVn-WsqRUfsVZ0bm7ZhfnD9UYl0avZWdMGdHHuSJbsiPyYKk2AVhGf2zTDRs/s1600/166898_173062072807072_100003098417743_259703_1173137775_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhpibCbi7qc3-YsgGSMAiT7G3SO8kPOx_LBbv88SQ4nJ8IA2GPj2stFGeWf7YuEUAOwi4hIymx2LGN2SPujVn-WsqRUfsVZ0bm7ZhfnD9UYl0avZWdMGdHHuSJbsiPyYKk2AVhGf2zTDRs/s640/166898_173062072807072_100003098417743_259703_1173137775_n.jpg" width="350" /></a></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">The last little mystery in the world of Heriots images is this intriguing watercolor from the Royal Ontario Museum. Could this be the original image that Heriot uses in his "Costumes" painting? The <a href="http://images.rom.on.ca/public/index.php?function=image&action=detail&sid=&ccid=" target="_blank">R.O.M.</a> claims it was made by Catherine R. Prendergast in 1810. Prendergast is more well known through her marriage to <a href="http://www.archives.gov.on.ca/en/explore/online/1812/prisoners.aspx" target="_blank">William Hamilton Merritt</a> who was captured at the Battle of Lundy Lane in the War of 1812 and subsequently carried on a courtship by remote as a prisoner of war. He met Catherine prior to the war while on a business trip to NY. The Prendergast family was a prominent business family at the time. At the time of this writing I could not find any information as to what Catherine's occupation was or where she spent her time. Nor could I find any connection to her possible artistic career. It is entirely possible that she was simply the owner of the image at the R.O.M. but perhaps a reader might have a clue. I have some letters of inquiry floating out in cyberspace and if more information regarding the image surface i will add an attachment to this post. </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiaiOV3XVLUQGaz-2V0ctDAk1wANfTsRZka9VapR9jeKp49cS1s46SzxlStmsuoEOL92yRi58gxZiKnTTL3HgH-eezOD8rcvABhdemzfrMBRnSj3zeFIPm8gGT1Gf8WiqSNt0MNFXbP46o/s1600/ROM2006_7532_1+(2).jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiaiOV3XVLUQGaz-2V0ctDAk1wANfTsRZka9VapR9jeKp49cS1s46SzxlStmsuoEOL92yRi58gxZiKnTTL3HgH-eezOD8rcvABhdemzfrMBRnSj3zeFIPm8gGT1Gf8WiqSNt0MNFXbP46o/s640/ROM2006_7532_1+(2).jpeg" width="530" /></a></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="font-size: small;">I hope this paper convinces the readers that George Heriots work in regards to his Native American subjects shouldn't be viewed as an accurate and </span></span><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: small;">authentic vision of Native peoples. The overwhelming evidence points to an amalgam of depictions and a real caricature of Native life.</span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: small;">Michael J. Galban</span></div>
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Unknownnoreply@blogger.com4tag:blogger.com,1999:blog-4678524350184686266.post-47409187146294379952013-02-02T12:15:00.000-08:002013-02-02T14:58:02.666-08:00<div class="separator" style="clear: both; text-align: center;">
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<span style="font-size: large;">Paddles, Perspectives, and Pickers</span></div>
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<span style="font-size: large;">OK, I promised that this blog would be about Native art and I plan on making good on that pledge. This month, I will be at <a href="http://oldfortniagara.org/" target="_blank">Fort Niagara</a> for a living history weekend. I owe a debt of gratitude to one of the organizers for proposing an actual goal for the event. We will be working on carving 18th c canoe paddles. It is quite common for the long winter months for such work to occur in both forts and in Native villages. </span><br />
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<span style="font-size: large;">I have made quite a few paddles in the past for myself and for our display at Ganondagan but it has been at least three years since I made a new one. This caused me to review what I had already compiled on the subject. I opened my files again and began to mentally prepare myself for the project. </span><br />
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<span style="font-size: large;">My personal challenge when reproducing a historic object is to combine three forms of evidence. I like to have an image from the time period and region depicting the object in use if possible, a written description of the same, and finally an extant object of equal importance. This is not always possible in every instance but it is my goal none the less. I try and avoid "building motorcycles from oil stains" to borrow a phrase from my favorite T.V. show "American Pickers"...</span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg4EKmbB2lhHZW8U8B2EhLyWhY3vwubsRzYFQNTwKQ617AJerEpT4Inyikox2u6nDd6lBswSxtZjupfWGt3cuYfEqmp2VbrzuWrSGhYA-hB0HOVE-QlTuj6wqavUgrPzIaC4ADsQJy_kq8/s1600/mike-frank-danielle-american-pickers.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg4EKmbB2lhHZW8U8B2EhLyWhY3vwubsRzYFQNTwKQ617AJerEpT4Inyikox2u6nDd6lBswSxtZjupfWGt3cuYfEqmp2VbrzuWrSGhYA-hB0HOVE-QlTuj6wqavUgrPzIaC4ADsQJy_kq8/s320/mike-frank-danielle-american-pickers.jpg" width="320" /></a></div>
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<span style="font-size: large;">For the first criteria, I will use excerpts from the Montreal Merchants Records which are housed in the Canadian National Archives. They are an amazing record of the types of commercial transactions which commonly occurred in the late 17th and 18th centuries in Nouvelle France.</span><br />
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<i><span style="font-size: large;">[Paid] to Gayentagarouche, Indian, for 200 paddles</span></i></div>
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<i><span style="font-size: large;">7s 6d apiece</span></i></div>
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<i><span style="font-size: large;">vol. 114-1, fol. 111v </span></i></div>
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<i><span style="font-size: large;">1738-39</span></i></div>
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<span style="font-size: large;">An order of this size is incredible and probably not something that was accomplished all at once. The Native craftsmen was probably on contract, making and delivering as he completed the order perhaps. For my purposes, the fact that on occasion paddles were contracted out to Native makers was the most important bit of information. This opens the door to looking at Native-made paddles as a possible source of shape, style and decorative elements if any. </span></div>
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<span style="font-size: large;">note: the Paddle-maker's name <i>might</i> mean"black hickory" or "pulls out the wood" (pers. com. W.Loran) </span></div>
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<span style="font-size: large;">Finding Images of paddles in the historic record really is the easiest part of the study. I found dozens of great images of Natives using paddles. The curious part of all the examples is that they are almost always painted. This might be a result of superstition and "sailor lore", a way to personally identify and distinguish a man's personal paddle or perhaps it helps prevent the wood from becoming water-logged over time. My feelings are that it serves all of those purposes. Protective designs or even clan effigies and narratives are found on most examples. I cannot begin to speculate on the painted designs as they must have held deep personal meaning to the owner.</span></div>
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<span style="font-size: large;">Here are some nice images that show paddles in use and in context from the 18th c.</span></div>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhIGkkxr7ggaIghjJYaeWXDK7Ec97u9NdTNY_WjJInLGi4Nbgk7YMm6_OEFpRmZxwHyMAFo5U1peufj1vPr1_vf8bs2G3JnMJLjwIG5uNhAfxbm-Mh-iIXxG-LgcfbUmVKP0ueUeAWRfHQ/s1600/Algonquins300-4X5.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhIGkkxr7ggaIghjJYaeWXDK7Ec97u9NdTNY_WjJInLGi4Nbgk7YMm6_OEFpRmZxwHyMAFo5U1peufj1vPr1_vf8bs2G3JnMJLjwIG5uNhAfxbm-Mh-iIXxG-LgcfbUmVKP0ueUeAWRfHQ/s640/Algonquins300-4X5.jpg" width="505" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Unkown Artist, Algonquin Couple,Ville de Montreal<br />
Note the "ball" grip, fully painted style, and flat-ish shape of the blade.<br />
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiBrJ6flT_c0xiE6UdxThvcPjPF1tKkKrOYViHlABZw7Teudq3NTerl1Xk9cxg9-dTx_bqI6bz3GPP6IGLpz2ux1VMq0_0ma0sovppSkqLWyWrGhqmFgZwI4K9MMVa2U5p6WjUKfkqtKjM/s1600/1703+Lahontan+An+Iroquois+Canow+made+of+Elm,+Savages+rowing+.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiBrJ6flT_c0xiE6UdxThvcPjPF1tKkKrOYViHlABZw7Teudq3NTerl1Xk9cxg9-dTx_bqI6bz3GPP6IGLpz2ux1VMq0_0ma0sovppSkqLWyWrGhqmFgZwI4K9MMVa2U5p6WjUKfkqtKjM/s640/1703+Lahontan+An+Iroquois+Canow+made+of+Elm,+Savages+rowing+.jpg" width="396" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">1703, Baron de La Hontan, An Iroquois Bark Canoe<br />
Note the "ball" grip paddle with chevron designs on the blade. The leafe-shaped blade seems to be very common for Native style canoe paddles. It is interesting to see that Native paddlers often are depicted standing this is not simply an artists impression however. There is plenty of evidence for the mode in the written record.<br />
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjTHScMni5vIMLWurWLAvekpcvVuj_aXmccErJSlSOYfsuyBg0ZvY-9r_yvAfOlULfuN9zrBytX4ppFp8XbirWnfWZpIVPdkcXsCzL4uLLl7e3B78pmcj5cYkrDfiL8m86h99iGEuIzzIM/s1600/A+View+near+Point+Levy+opposite+Quebec+with+an+Indian+Encampment,+Taken+in+1788+++1788+Thomas+davies.gif" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjTHScMni5vIMLWurWLAvekpcvVuj_aXmccErJSlSOYfsuyBg0ZvY-9r_yvAfOlULfuN9zrBytX4ppFp8XbirWnfWZpIVPdkcXsCzL4uLLl7e3B78pmcj5cYkrDfiL8m86h99iGEuIzzIM/s1600/A+View+near+Point+Levy+opposite+Quebec+with+an+Indian+Encampment,+Taken+in+1788+++1788+Thomas+davies.gif" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">A View near Point Levy opposite Quebec with an Indian Encampment Thomas Davies, 1788<br />
In the foreground we see a Native man standing with his paddle before him. The paddle has a nice painted, leaf-shaped blade.<br />
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgT199sjCSQ48LB-G5I7SM19yOfcdj4Kcln7Q2kOHaNsMt6EgaqlQ7xLdcOvQaMA76TMamwS96S0SYtCcsJzbwNq7DQ8NMKxmA8qIr0RwUfI-6ZpeDS7ewq7B2pMm8D5Zy_YfYmz9mCCHU/s1600/A+VIEW+of+THREE+RIVERS+taken+from+the+ROAD+leading+to+POINTE+du+LAC+Peachey+1784+detail.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="352" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgT199sjCSQ48LB-G5I7SM19yOfcdj4Kcln7Q2kOHaNsMt6EgaqlQ7xLdcOvQaMA76TMamwS96S0SYtCcsJzbwNq7DQ8NMKxmA8qIr0RwUfI-6ZpeDS7ewq7B2pMm8D5Zy_YfYmz9mCCHU/s640/A+VIEW+of+THREE+RIVERS+taken+from+the+ROAD+leading+to+POINTE+du+LAC+Peachey+1784+detail.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">A View of Three Rivers taken from the Road leading to Pointe du Lac, James Peachey 1784<br />
This scene must have been a common sight along nearly every waterway in the 18th c. A turned over canoe for shelter, a small fire for cooking and warmth as well as to melt the pitch for repairs and the painted paddles close at hand.<br />
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgHuTmWGYOGxFANGbbVJzpDJO5SqbFqSaJlGnJZgaI06_NEOCEhPo9nD5aBAFOvMEawOsZzyc3Bk3cnK2CLmuJ2xQAyYohD8MVMArW7lBjQaX8atdQnYmjtqGalxZu76Xp3hQc0XIjtflo/s1600/e000756679_l.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="476" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgHuTmWGYOGxFANGbbVJzpDJO5SqbFqSaJlGnJZgaI06_NEOCEhPo9nD5aBAFOvMEawOsZzyc3Bk3cnK2CLmuJ2xQAyYohD8MVMArW7lBjQaX8atdQnYmjtqGalxZu76Xp3hQc0XIjtflo/s640/e000756679_l.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">A Plan of the Inhabited Part of the Province of Quebec, James Peachey<br />
The most well known Peachey image reveals three excellent examples of Native paddles. A fully painted monochromatic leaf-shaped paddle, and simple bulbed end paddles in the prow and in use.<br />
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<span style="font-size: large;">One of the greatest sources for early canoe and paddle resources is the <a href="http://gilcrease.utulsa.edu/sitecore/content/Gilcrease/Photo%20Galleries/Collections/Archives/French%20Historical%20Documents" target="_blank">Codex Canadiensis</a> which is an amazing documentary resource for the colonial period. Father Louis Nicholas illustrated dozens of Native people and labeled each image in French, Anishnabe, and Iroquoian languages. </span><br />
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi95mubudE-n1sF4gH58dXcaV_8B_6N9NgN85D4rE9B-V0ejdjNsfkn1PIk75SMcpAKdQ6AY9wF3P_xXjFQqmLuQ76QEPdSolzDP_iXRk2DJwfUFcoMpmz8wklIYD2TE0RDDopkI9532Yo/s1600/4726.7.015-vx.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi95mubudE-n1sF4gH58dXcaV_8B_6N9NgN85D4rE9B-V0ejdjNsfkn1PIk75SMcpAKdQ6AY9wF3P_xXjFQqmLuQ76QEPdSolzDP_iXRk2DJwfUFcoMpmz8wklIYD2TE0RDDopkI9532Yo/s640/4726.7.015-vx.jpg" width="426" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">image from the Codex Canadiensis by Fr. Louis Nicholas circa 1700</td></tr>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhDoZvjaeZflN98rUwxkpzKRIxQnUFeRiXrT7hyphenhyphensJhygosR_1l1DfTlVu209_nxv0cyXYzjBIg3AUqRdl6SPaI52uUfJz_UVj5x-8bSV0KVSj2pjmcH9YZSe2-9mvOfXMsYRAZCpu1CUek/s1600/4726.7.016-vx.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhDoZvjaeZflN98rUwxkpzKRIxQnUFeRiXrT7hyphenhyphensJhygosR_1l1DfTlVu209_nxv0cyXYzjBIg3AUqRdl6SPaI52uUfJz_UVj5x-8bSV0KVSj2pjmcH9YZSe2-9mvOfXMsYRAZCpu1CUek/s640/4726.7.016-vx.jpg" width="426" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Note the standing paddle stance and decorated paddle.</td></tr>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgGy4IDdVdIY848WiTpjQmUEgM_YDW0E-b2fS806jXU7KVPMeXPnXr8fFzfI4Us0yrqAdzUGh9_MVqClJrxHoTgs1HsvHD8XVM72KK6NHle7ovzikrV3Gt8mhNiHh2dJtU4VCpWJ1CLdUA/s1600/4726.7.017-v.jpeg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgGy4IDdVdIY848WiTpjQmUEgM_YDW0E-b2fS806jXU7KVPMeXPnXr8fFzfI4Us0yrqAdzUGh9_MVqClJrxHoTgs1HsvHD8XVM72KK6NHle7ovzikrV3Gt8mhNiHh2dJtU4VCpWJ1CLdUA/s640/4726.7.017-v.jpeg" width="426" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">More decorated paddles as well as four different regional bark canoe styles - note the elm-bark Iroquois canoe second from the top, as well as a skin-covered kayak with its double-bladed paddle at the very top.<br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiMv6D4cqNU-FY0cNRk_TZFhCiil9wNi6HV5WO1C5cejEXTGu3HoWZvVHo6SZEnlicbqY8WEeZTXcOFXZ_3hwWYU2G4K5ZKZthwMCwtgnFpD8nhjDHfEQ-sS4DQxPkYSfsH5HbHjv2lS5k/s1600/A+Southeast+View+of+Cataraqui+on+Lake+Ontario+August+1783+James+Peachey.tif" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="272" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiMv6D4cqNU-FY0cNRk_TZFhCiil9wNi6HV5WO1C5cejEXTGu3HoWZvVHo6SZEnlicbqY8WEeZTXcOFXZ_3hwWYU2G4K5ZKZthwMCwtgnFpD8nhjDHfEQ-sS4DQxPkYSfsH5HbHjv2lS5k/s640/A+Southeast+View+of+Cataraqui+on+Lake+Ontario+August+1783+James+Peachey.tif" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">A detail from "A Southeast View of Cataraqui, August 1783" by James Peachey<br />
Another ubiquitous image from the St. Laurence valley<br />
Note the female paddlers, the standing paddler, extra paddles and push poles in the stern of the second canoe. <br />
All of the paddles here are painted as well.</td></tr>
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<span style="font-size: large;">I think after that compilation of images we can safely say what paddles of the period might look like. Keep in mind, the paddle colors are vibrant and bold with high contrast being the style of the day. </span></div>
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<span style="font-size: large;">Lastly, we should look at a few original paddles to finish off our look at the subject. I have chosen a few museum examples with known dates. This is by no means all of the known paddles mind you. I just don't have the time to make a real comprehensive study. This is simply a quick peek into paddles that I hope will spark some discussion and debate on the subject in the future. I have also seen some really poor examples of "reproduction" paddles lately and I want to help resolve that. Friends don't let friends make crappy paddles.</span></div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjshTBrR9ZNlWAEdKUzt1rYObG1FsjeUDUu606UuY_fz8E4OyGPkimfUUQqiPOvWdh5a8BFRJxhAitK4Whh6mYf0e-KPb_Z_U42EWU49rcsY7qFO9Rp1az9cTuiPDsYI4Kca3nMnN-ENx4/s1600/Splendid+Heritage+Coll.+Cree+paddle+1770-1775+George+Holt+Hudson+Bay+Company+68+inch.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjshTBrR9ZNlWAEdKUzt1rYObG1FsjeUDUu606UuY_fz8E4OyGPkimfUUQqiPOvWdh5a8BFRJxhAitK4Whh6mYf0e-KPb_Z_U42EWU49rcsY7qFO9Rp1az9cTuiPDsYI4Kca3nMnN-ENx4/s640/Splendid+Heritage+Coll.+Cree+paddle+1770-1775+George+Holt+Hudson+Bay+Company+68+inch.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Cree paddle 1770-1775 associated with George Holt from the Hudson's Bay co.</td></tr>
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<span style="font-size: large;">The Holt paddle is associated with an Inuit bow and arrow set that was given to a Dr. Gifford in 1775. The Gifford material was assumed to be all from the original gift by Holt. George Holt was in SE Hudsons Bay in the 1768-1771 period. This paddle displays many attribute consistent with the early images as well as descriptions of paddles. The long flat handle is not as typical however for the St Laurence paddles but more in relation to more eastern paddle traditions like the W'abenaki known paddles. It does however represent perhaps the oldest N.American paddle collected ethnographically. </span></div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgRkWCHmDfkUtig7X_i4KJfRl72oqNS6E-YtvRQyRVP4oir_WgN_E79SVE5_gAC3TuOJYg2bkg9CcHTEy4FU1wVUB9xbYHQPWsGK64unEYZNEL6PO5IN9QgKVXFYtj2j016BTLsCYlGsxQ/s1600/NMAI+-+Algonquin+Paddle+1780-1820+ex+Peabody+Essex+23:2290.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="422" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgRkWCHmDfkUtig7X_i4KJfRl72oqNS6E-YtvRQyRVP4oir_WgN_E79SVE5_gAC3TuOJYg2bkg9CcHTEy4FU1wVUB9xbYHQPWsGK64unEYZNEL6PO5IN9QgKVXFYtj2j016BTLsCYlGsxQ/s640/NMAI+-+Algonquin+Paddle+1780-1820+ex+Peabody+Essex+23:2290.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">NMAI #23/2290 - Algonquin Paddle 1780-1820 ex Peabody Museum</td></tr>
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<span style="font-size: large;">This paddle has no provenance that I was able to find. It is given a date of 1780-1820 but without a solid collection history that date may be a result of style, shape, and decoration based assessment. It is however, consistent with what we know about NE Native paddles.</span></div>
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<span style="font-size: large;">The next grouping of paddles comes from an under represented group of objects. Canoe models and canoe model sets begin to appear as part of the "souvenir" market in the late 17th c. Most well known examples come from the well-documented "Convent" art of New France. The best resource to date for such objects is "<a href="http://www.amazon.com/Trading-Identities-Souvenir-Northeast-1700-1900/dp/0295976489" target="_blank">Trading Identities - The Souvenir in Native North American ARt from the Northeast, 1700-1900</a>" by Ruth Phillips. If you are at all interested in early Native American art this book is a must-have. </span></div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjH-541E5DyV0j-Xo8JGgRfxmag5aL90q_DxDXX1PcP3sB58y6i-lVpSdsm4O87hvaig2bJcjuo3DOqd8w3bVN0c-79aikHIroG4LvPndhx8j33ukdRS6u-l4-RlBtTjpuqvXJuv5DoHHo/s1600/8585-12.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="390" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjH-541E5DyV0j-Xo8JGgRfxmag5aL90q_DxDXX1PcP3sB58y6i-lVpSdsm4O87hvaig2bJcjuo3DOqd8w3bVN0c-79aikHIroG4LvPndhx8j33ukdRS6u-l4-RlBtTjpuqvXJuv5DoHHo/s640/8585-12.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">This is a canoe set at <span style="background-color: white; font-family: Times, 'Times New Roman', serif; line-height: 19px; text-align: -webkit-auto;">Le M</span><span style="background-color: white; font-family: Times, 'Times New Roman', serif; line-height: 19px; text-align: -webkit-auto;">usée D'ethnographie de Neuchâtel. It has remained amazingly complete and intact for over 200 years. <br /><br /></span></td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiYyQsRPaePHacUwcRreKpAAiTBtZc-2jyE5Lbq2UN93tA-HUdRPVLREvc2hSMljPqSrvAB9KZjTBjAwkiirvm1qNiTw5Nic35NT7AkOENfayDZZJndgxkH0TPKRYKmyA_xl53FBoQAK8A/s1600/8585-22.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiYyQsRPaePHacUwcRreKpAAiTBtZc-2jyE5Lbq2UN93tA-HUdRPVLREvc2hSMljPqSrvAB9KZjTBjAwkiirvm1qNiTw5Nic35NT7AkOENfayDZZJndgxkH0TPKRYKmyA_xl53FBoQAK8A/s640/8585-22.jpg" width="448" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">One of the male paddlers showing his painted paddle. The handle is non-typical and seems almost modern in it's shape.</td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhFCffG0EP5kzu-dyIb0R8S3nwdL9ITf1HapMFEnxQ_pDHHz3S0lRRUhNsv8VXiKWDIepEkuXX5GEpRGJZb9b_3KBJ358ZOQS04OjqX05qvtbeyb3FsgpTHvOuAIJ2Tl9WcXFbrf6v2JmQ/s1600/8585-9.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="576" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhFCffG0EP5kzu-dyIb0R8S3nwdL9ITf1HapMFEnxQ_pDHHz3S0lRRUhNsv8VXiKWDIepEkuXX5GEpRGJZb9b_3KBJ358ZOQS04OjqX05qvtbeyb3FsgpTHvOuAIJ2Tl9WcXFbrf6v2JmQ/s640/8585-9.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">This paddle seems more in tune with known bulbous handles paddles of the St. Laurence river valley. As with many known 18th c paddles this one also is fully painted.</td></tr>
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<span style="font-size: large;">There are far more examples of known 18th c paddles than the few that I have shown. I think my purpose here is not to be the final word on the subject but as a stepping off point for more research. There is enough information out there perhaps for a larger research paper and maybe that will fall to me to produce but for right now, I have to select a couple of nice trees for splitting and carving. </span></div>
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Unknownnoreply@blogger.com5tag:blogger.com,1999:blog-4678524350184686266.post-56876453747446715162013-01-30T19:35:00.001-08:002013-01-31T17:51:25.965-08:00<span style="font-size: large;"><br /></span>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Playing Indian</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">As a child growing up in rural Nevada, it was hard to ignore the impact the “wild west” has had on the patchwork of American culture. Surrounded by ghost towns and silver mines, I was constantly bombarded by visual images of “Cowboys and Indians”. More often than not, the “Indians” were depicted poorly or worse yet, in that sad stereotypical way born of Disney and Warner brother’s cartoons. For the sake of irony, I wish I could say that as a boy, when we played<i> </i>“Cowboys and Indians” that I wanted to be the cowboy but that is simply not the case. I was <i>always</i> the “Indian” in that game, and in my eyes we were always the victors. Despite the popular misconceptions about the history of Native people, I considered my very existence a victory. As an adult, I find myself twenty years in the field of public history, focusing on the Native American colonial experience and challenging popular misconceptions of the past every single day. </span></span><br />
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<tr><td class="tr-caption" style="text-align: center;">Guy Johnson and David Hill by Benjamin West</td></tr>
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<span style="font-size: large;"><span class="Apple-tab-span" style="font-family: Georgia, 'Times New Roman', serif; white-space: pre;"> </span><span style="font-family: Georgia, 'Times New Roman', serif;">My first encounter with modern Native American reenacting took place at</span><span style="font-family: Georgia, 'Times New Roman', serif;"> </span><a href="http://friendsofjohnsonhall.org/index.html" style="font-family: Georgia, 'Times New Roman', serif;" target="_blank">Johnson Hall</a><span style="font-family: Georgia, 'Times New Roman', serif;">, the home of the famous 18</span><sup style="font-family: Georgia, 'Times New Roman', serif;">th</sup><span style="font-family: Georgia, 'Times New Roman', serif;"> </span><span style="font-family: Georgia, 'Times New Roman', serif;">c British Indian Agent, Sir William Johnson. I attended as a spectator with my daughter who at the time was 9 years old, and we walked around their spring “Market Fair”, soaking up the ambience of the g</span><span style="font-family: Georgia, Times New Roman, serif;"> Sir William Johnson. I attended as a spectator with my daughter who at the time was 9 years old, and we walked around their spring “Market Fair”, soaking up the ambience of the grounds. There were lots of people dressed in a wide array of “old timey” clothing. It all looked so real to my untrained eye and I easily became swept up in the spirit of the event. At one point, we spied two men, nearly naked wearing only loincloths and painting each other in red and black with their bare hands. My daughters’ eyes grew into saucers and I hurried her along the path until we were well removed from the intimate scene. I masked my own shock from her however and quickly explained to her that the men were preparing themselves for the reenactment. ‘It was history’ and ‘that’s how Indian people looked in the past’, I explained; she seemed unconvinced and still a little shaken afterwards and looking back, even my own words seemed weak and uncertain. My mind was spinning, but rather than reject the whole thing because it was so foreign I decided to find out more.</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><span class="Apple-tab-span" style="white-space: pre;"> </span>I never did try and talk with the painted men at that event. They were like ghosts that you might spot in the darkness. Sometimes I would catch a fleeting glimpse of them in the crowd of costumed re-enactors but more often they blended into the fabric of the event and would sit quietly in their own space. I was seriously curious about them but felt a bit hesitant to ask them questions as they seemed so alien and unapproachable to me in their colored intensity. Now, I know them well and call them my friends but that first encounter left me with far more questions than answers.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">In modern native communities, traditional clothing is worn for ceremonies, social dances, dance competitions, and occasionally for public performances; and in all of those instances, the dress is far more conservative than a lone breechclout and paint. In fact, if someone<i> did</i> show up dressed that way, it would be considered quite rude and they would likely be escorted away or more likely, something worse. The painted men were something I had never encountered before in person and rather than denounce them, I tried to find out more about them. This curiosity would draw me into a global Native American history network which was almost entirely comprised of non-Natives. I had found a sub-culture of the living history community that I was certain most modern Native people were entirely unaware of. At that moment it became my goal to understand all I could about this phenomena, and perhaps in the future, to bring those two worlds together.</span><br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj9owMCbUPxioCXCH85_DBn85XWshDXCo4vknE7ZGRqfqpFGR3jGdiadwawj1zSKj0MSI1hj5_9f84JQgxeUyyAflHzeJMR-5kW7WJ7v6I2FvZCpHDThEgAycyECHbIzgcmi_p1BApdXNc/s1600/Ft.+Johnson001.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="216" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj9owMCbUPxioCXCH85_DBn85XWshDXCo4vknE7ZGRqfqpFGR3jGdiadwawj1zSKj0MSI1hj5_9f84JQgxeUyyAflHzeJMR-5kW7WJ7v6I2FvZCpHDThEgAycyECHbIzgcmi_p1BApdXNc/s320/Ft.+Johnson001.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Fort Johnson</td></tr>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">My next substantial encounter with a “Native” re-enactor would happen on my turf however, and I was a little better prepared this time. One quiet afternoon while working the front desk at <a href="http://www.ganondagan.org/" target="_blank">Ganondagan</a> State Historic Site a very tall man walked into the visitor’s center with what appeared to be a hari-krishna style haircut. He had a quiet demeanor and carefully picked through our literature and then found what he was looking for: our artifact case. He asked some simple probing questions about the archeological material that didn’t raise my interest but I quickly became aware that he had a deeper understanding of the material than the regular visitor. I had one the most satisfying discussions about Native American material culture that day. He encouraged me to attend a conference in Ohio where there were more people like him, I think he meant more people obsessed with woodland material culture but perhaps he just meant more people with funny haircuts? In either case, he was right. It took me another year before I attended my first “<a href="http://www.heinzhistorycenter.org/secondary.aspx?id=296" target="_blank">Eastern Woodland Indian Conference</a>” but when I finally did I was blown away.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">What I found was a community of people who had been studying Native material culture collectively for years. They had been gathering for nearly a decade by the time I was able to attend and had established a tight community of dedicated attendees. The conference was organized by Alan Gutchess (current Director of the <a href="http://www.heinzhistorycenter.org/secondary.aspx?id=296" target="_blank">Fort Pitt Museum</a>), who, for whatever reason had a lifelong interest in Native Americans and had grew up in the living history world. </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Note: at some point I need to get Alan on the “couch” and root out that story as the results of that passion had an impact on my own life that I could never have foreseen. The real question is whether I should curse his name or praise it for drawing me into an obsession lasting nearly a third of my life. </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">The attendees and speakers of this conference were incredible. I had no idea that there were other people looking into the material culture and history of the Eastern Woodland people! I had been working in a vacuum for the past 10 years with no one to share my thoughts and ideas with but now I felt I had found a home. Furthermore, they were putting into practice and use many of that very material they were studying. They used them in living history events and for historic films. I was simply amazed at the level of understanding many of the folks had and even more impressed with the quality of the lectures that were given. The world I had found opened up to me possibilities I could never have imagined. I owe a debt of gratitude to all the scholars both professional and otherwise who though enough of the past to study it and share their knowledge with me. </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">The one thing I did not find in this community however, was many Native peoples. This truth really had me question my own involvement in the community. Why is it that other Natives are not drawn to this? Are there simply too many other pressing matters that keep people from diving in? Is there a prejudice perhaps that keeps Natives from feeling comfortable? These questions that I had would soon be answered. TBC.</span></div>
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Unknownnoreply@blogger.com1tag:blogger.com,1999:blog-4678524350184686266.post-77788398581332445012013-01-12T08:00:00.002-08:002013-01-12T08:00:50.309-08:00<div style="text-align: center;">
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Reenacting the past...in the past...</div>
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I have been running a living history event at Ganondagan for the past 6 years. It was my attempt at bring the world of "re-enacting" to my site. It was a real education for me in regards to the logistical and interpersonal political aspects of assembling some seriously dedicated and obviously deranged folks who dedicated their lives to understanding the past. It was a recipe for total success.</div>
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<tr><td class="tr-caption" style="text-align: center;">Mssr. Ryan Clarke as a hired gun.</td></tr>
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I had attended some of the northeasts largest events at Ft Niagara and Ft. Ticonderoga and knew that I didn't want to try and replicate that scene. Besides, my own narrow time period had far fewer participants and it would be impossible to even try and come close to the same numbers. I decided to go for quality as opposed to quantity. This was a good choice. We have a dedicated group of professional re-enactors that assemble like a team of superheroes from all corners of the Northeast each year, add to that the small group of Native people who have come to love living history (I'll post in the future on our newly formed society of Haudenosaunee living historians) and we have a pretty cool thing happening. </div>
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The LaSalle event is focused around the 1669 encounter between the Seneca's living at Ganondagan and a small exploratory group of French lead by the famous Marquis de LaSalle. The entire story is recounted by Galinee in his journal which is conveniently online. if you care to learn more about the events you can find it here: <a href="http://www.americanjourneys.org/pdf/AJ-049.pdf" target="_blank">Galinee's journal</a></div>
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<tr><td class="tr-caption" style="text-align: center;">Mssr. Garrett MacAdams(L) as LaSalle and Mssr David Ledoyen (R) as the interpreter</td></tr>
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<tr><td class="tr-caption" style="text-align: center;">Belinda Patterson (Tuscarora) and Nathan Kobuck (Bellwood, PA)</td></tr>
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One of the most interesting aspect of our event is that the Native participants are the ancestors of the folks who were there and furthermore, we have French Canadian participants who are also the descendants of the people of New France as well. Amazing right? But, as I have learned recently, we are far from unique. </div>
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Back in 1937, the Rochester Museum and Science center put on it's own reenactment of the LaSalle encounter as well as the Denonville invasion of 1687. in fact, it was more designed to commemorate the 1687 invasion as it was the 250th year anniversary of that attack. Want more about Denonville? </div>
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Ain't the internet grand? <a href="http://archive.org/search.php?query=creator%3A%22Baugy%2C%20Louis%20Henry%2C%20chevalier%20de%2C%20d.%201720%22%20AND%20((mediatype%3A(texts)%20AND%20contributor%3A(university%20pittsburgh%20system))%20AND%20-mediatype%3Acollection%20AND%20firstCreator%3AS%20AND%20subject%3A%22Denonville%2C%20Jacques%20Ren%C3%A9%20de%20Brisay%2C%20marquis%20de%2C%20d.%201710%22)" target="_blank">de Baugy's journal</a></div>
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The RMSC event took place in Ellison Park and the crowds were very good. I wish there were more people these days interested in their past. </div>
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I think sometimes people want to believe that reenacting is something new or that they were at the inception of the whole thing when they dressed up as riflemen during the bicentennial of the Revolutionary War. That is hardly the truth. In fact, Americans have been dressing up as their ancestors almost as soon as those ancestors put them in trunks! There were civil war parades going on where the children of the veterans wore their fathers clothes! </div>
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I do think there is a certain unhealthy obsession in America for war and the remembrance of wars. Our history is all too often punctuated by war. Our historic sites are overwhelmingly battlefields and forts. Which is why the LaSalle encounter was so perfect for my site. We are a domestic site at heart. Where for the majority of the time it was occupied no battles took place. In fact, when the French did decide to implement their plan of attacking the Haudenosaunee's western door, the battle didn't happen in the town. It took place a couple of miles away! </div>
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So, maybe the LaSalle story wasn't enough for the Rochester crowds of 1935. They had to include the French invasion to bring the crowds?</div>
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These images are pulled directly from the <a href="http://collections.rmsc.org/index.html" target="_blank">RMSC collections website.</a> I want to promote their work so please go visit the website, but be sure to put both Ganondagan and the RMSC on your "to-see" list of places when you get to upstate NY. You won't regret it. </div>
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These images of the participant are so amazing to me. I find it so comforting to see that I am continuing a tradition that people thought so much of 80 years ago. </div>
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<tr><td class="tr-caption" style="text-align: center;">LaSalle? or Denonville? </td></tr>
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One ki, </div>
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MjG</div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4678524350184686266.post-10888063736561467452013-01-10T15:53:00.001-08:002013-01-10T16:04:19.144-08:00<br />
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“An Short Essay on the North American Fur Trade”</div>
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Michael J. Galban</div>
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<span class="Apple-tab-span" style="white-space: pre;"> </span>The fur trade, as it existed in North America altered forever, the natural flow of life for every Native American group who participated in it, but probably not in the ways you might guess. It is not only the “new” products which became available to the Native peoples that created this profound change. It was also the inevitable shift that occurred to Native ways of thinking and ways of viewing the world which would have a great impact on Native people. While it is certainly true that new European materials, practices and technologies that had never before been available to Native peoples had a large impact on their lives and life ways but that is only a portion of the story. It is equally important to consider the trade in ideas, concepts, and perspectives that Europeans and Natives comingled and also the devastating and lasting impact of alcohol on native communities that must be considered. </div>
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Within the complex and diverse indigenous culture groups across North America, there lays a core of belief regarding conservation of resources and local sustainability. The world of plants and animals, fish and fowl were not viewed as commodities to be bought and sold but as gifts for which proper gratitude is owed. Respect for the other entities of the land is a fundamental aspect of Native belief systems. Hunting and fishing rituals are meant not only to ensure a good harvest but also as an acknowledgement of the reciprocal relationship that human beings have with the gifts of creation. It is well known that symbolic offerings and codified ritual gestures were used by Native inhabitants of the Great Lakes since time immemorial and this did not change during the colonial period but in order to accommodate for the growing demand for furs native hunters had to adapt. </div>
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However, some ancient native concepts would survive. Ideas about conservation and subsistence would be carried into the fur trade period much to the dismay of traders who were under constant pressure to increase the number of furs and to generate higher profits for their investors. </div>
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In Andrew Graham’s “Observation’s on Hudson’s Bay 1767 – 1791” we are afforded a rare glimpse into 18<sup>th</sup> c Native trade customs. </div>
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<b>“<i>one canoe brings down yearly to the Fort one hundred made beaver in different kinds of furs, and trades with me seventy of the said beaver for real necessaries. The other thirty beaver shall so puzzle him to trade, that he often asks me what he shall buy, and when I make an answer, Trade some more powder, shot, tobacco and hatchets., his answer is, I have traded sufficient to serve me and my family until I see you again next summer;” </i></b></div>
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In the Graham account, we can see two very distinct approaches to the fur trade. The European, engages in the fur trade primarily for sustained profit while the Native, participates to satisfy their yearly needs without an interest in accumulating a surplus of goods. Native people had to be taught to desire more than they needed; it was not an innate concept for them. Gift giving customs would be one of the ways in which Europeans could introduce this idea. Normally, gift giving was between friendly people and a necessary protocol before any important negotiation or assembly. European trade companies used this as an opportunity to stratify their Native consumers. They would give more and better goods to leaders and proportionately more simple goods to those deemed lesser by the company. This caused tremendous strain on the Native communities who previously had no real understanding of hierarchical cultural scale. Leadership was often more respected for what they gave away rather than the amounts they could accumulate. </div>
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It is perhaps not well known that the first real waves of European immigrants to North America were part of commercial ventures and companies and not persecuted religious groups like the tiny group of Europeans at Plymouth. The early English who arrived along the Atlantic seaboard for instance, are more properly known as the Virginia Company, a group of investors who had the resources and foresight to see the vast resources of the continent as untapped. Companies were granted authority to conduct business in N. America by their sovereigns across the sea and competition rapidly grew intense as the European powers scrambled to divide the continent like a slaughtered hog. </div>
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Companies like the Hudson’s Bay Co. and the Northwest Co. were formed to generate profit for their investors and as a result, they viewed the continent as a cornucopia of saleable goods. During this early period companies were granted trade monopolies over certain territories. They established the static trading post as a model throughout the continent which acted like magnets for native hunters. This model would endure well into the modern period and at its inception would forever alter the way Native people lived.</div>
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The most obvious and visual change that would take place in Native communities was of course, the introduction of new European technology. Of all the goods traded to Native communities many would be surprised to learn that fabrics would make up the largest percentage of trade goods. Already prepared clothing like coats and shirts combined with blankets and raw cloth made up the bulk of a traders supply. Following that, goods made from metal like iron, steel and brass made up the next biggest category. And finally “small goods” like beads, bells and other decorative items would make up the smallest portion of the traders inventory. This proportion would be the standard throughout the colonial period in N. America. </div>
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Benjamin West's "Penn's Treaty"</div>
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The introduction of new European products would certainly make life easier for the average Native family but it would not force them to begin to live as Europeans. Trees were still felled but it was now preferable to use a steel-bitted ax as opposed to the former fashioned from stone. Soups of wild game, rice, and other edibles would now be cooked in a brass kettle in contrast to the former clay pots and stone bowls. We can see this pattern repeated throughout the trade. The old mode supplanted by the new but without the alteration of the original intent. The core of native life ways would remain intact long into the colonial period, but the dependency on trade goods would intensify as time went by. Native people grew hesitant to return to the ancient practices as would anyone who finds that new technologies can make life easier. But this would not translate initially to more luxury time. Hunting and trapping for trade would gradually be incorporated into the annual cycle of life. A significant amount of the year would now be spent trapping exclusively for trade as opposed to simply subsisting independently. </div>
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By simply participating in the fur trade, the dependence on the system is immediately evident. A hunter acquires a musket to ease his life and to provide security for his family and community. But eventually, he will need lead for ammunition and gunpowder for ignition. Flints wear out and need to be replaced and repairs and even spare parts will be required over the life of the firearm. This sort of cyclic dependency would be widespread throughout native communities in the colonial period. And the Native consumer is now trapped in the system and forced to evolve and adapt to a new way of life.</div>
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Beyond the material effects of the fur trade, the ceremony of gift-giving was the vehicle by which alcohol would be introduced into Native society. In the days before European contact, Native people had long developed a formalized arrangement of giving gifts to other groups to establish and re-establish old bonds and friendships. It was a simple yet profound gesture that was essential for any meeting or council to continue. Furs, pipes, and tobacco were all part of the ritual gift giving process. This ancient custom of gift exchange and friend making would become greatly corrupted as alcohol became the biggest part of that exchange.</div>
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Company traders would cement relationships by giving out alcohol to their consumers before every transaction. Alcohol became so engrained in the trade that Native hunters would consider it an insult if they were not offered alcohol and would bring their business elsewhere. In the late 18<sup>th</sup> century the competition between trading companies translated into tens of thousands of gallons of alcohol being poured into Native communities in the Great Lakes as a purely commercial effort to create an addiction and dependence. Duncan McGillivray of the Northwest Co. writes in the 1790’s of the use of alcohol, </div>
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<b><i>“the love of Rum is their first inducement to industry; they undergo every hardship and fatigue to procure a Skinful of this delicious beverage, and when a nation becomes addicted to drinking, it affords a strong presumption that they will soon become excellent hunters.”</i></b> </div>
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Whether or not these early traders could foresee the devastation alcohol would continue to have in Native communities or not, their intention to use it as a tool to force production is without doubt.</div>
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By the early 1800’s Native communities in the Great Lakes have long adapted to the fur trade system. It was very rare in fact, for anyone to recollect a time before the trading companies. A dependence on the goods provided by the companies grew and after the wars for control of the continent finally waned in the mid 1800’s. Settlers in waves washed over the old hunting grounds and Native communities found themselves having to adapt to a new paradigm which no longer included the trade system.</div>
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The effects of commercial fur trade are still being resolved. Alcohol, greed, and disregard for the land are now all a part of the history of N. America. Despite the negative impacts of the old fur trade, Native people continue to work to hold on to those honored ways in communities all across the continent. It is of great importance to try and fully understand this pivotal slice of history if we are to learn from the mistakes of our past and work together to preserve our future. </div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4678524350184686266.post-74832950670405832912013-01-07T20:55:00.000-08:002013-01-07T21:13:23.713-08:00Skano.<div class="separator" style="clear: both; text-align: center;">
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Welcome to my new blog. Let me introduce myself and the intentions behind this blog. My name is Michael Galban and I am a middle aged man of mixed race. My father is Washoe/Paiute and my mother Italian/Sicilian. Quite a mixture right? I was born in Ontario, California and raised both in New York State and Nevada. I was brought up with a strong understanding of my Native identity, coincidently much of that came from my Mother, who for a time in the 70's, even ran a Title 9 Indian Education program.<br />
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<i>Note: Indians always seem to start at the beginning it seems so bear with me on my whole "journey of life" part of the text. It'll get better in the coming weeks I promise. </i><br />
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So, my point is, that I traveled quite a lot as a kid. I attended many schools some good, some bad. Most of them found me as one of the only Native kids in the student body. That was sometimes a blessing, most times not. I got into plenty of fights as a result and found my escape in books. Fortunately, my folks had a pretty decent library for poor people. My mother made sure our house had scads of books on Native American themes and I flipped through them all.
Who was I? This is an honest question that I had! I am a child of the television era - I watched all the cartoons and films of my day. I was nothing like those hollywood Indians. I couldn't ride a horse and my thick glasses would make wearing a headband bothersome. (believe me, I tried.) I found real inspiration in Fritz Scholder's work. We owned a book of his lithographs and I fell in love with the themes and style. He was even a California Indian!<br />
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<i>Note: Why is it poor people have some of the best filled bookshelves?</i><br />
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I guess I was trying to find out what I meant when I told people that I was "Indian".
So, after all that, I went to college for art and anthropology. It was a real eye opener. Again, I found myself one of the only Native students on campus. A roll I had perfected mind you. I started an Indian Student organization on campus so that I could participate in the consortium of college Student organizations here in NYS. Also, they would let me drive the college van to gatherings if I was an official group. At the inaugural meeting of the group, I presided over four new members, myself, a blonde hippy girl who simply "liked Indians", an outspoken red head who told us "she was a Native American because she was born in America" and a kid from India who misunderstood the flyer. Success.<br />
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I spent my time at college learning how to drink massive quantities of alcohol, get into serious trouble with the law, chase girls and struggling to find my own identity as the "Indian artist" I desperately wanted to become. I had a good senior show that I worked hard at filling. I figured the easiest way to make the show look good would be to fill the walls. I did these massive canvases for the show. And when I look back at them as they lean against the basement walls in my house I shudder. Boy, are they bad. BUT...back then, I had great support from the college community and I thought they were pretty cool. But what did I know? Everyone told me they were great - and I was too myopic to see the truth!<br />
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After school I had a couple of good showings - one time, I even showed with some very big name "Indian Artists" who, had they attended the show would probably have taken war clubs to my canvases. I fell into a long period of inactivity. I guess subconsciously, I may have realized that my work was going nowhere. Looking back, I felt like I was faking it. The work I was producing felt awkward and disingenuine but I couldn't have known that at the time. it took me a long time to really put my finger on what happened.<br />
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<i>Note: Before anyone asks - I will not post images of my bad Indian art here. For those who attended those shows I am truly sorry. But I cannot in good conscience subject more happy minds to the torture of feigning delight for my benefit. I also, do not seek that type of attention anymore so you can forget it.</i><br />
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In hindsight, it was a real blessing that I hung up my brushes. I would never have found my true passion. History.
Yeah. History. Where did THAT come from? Well, halfway through my college years, I took a summer job at the request of a family friend. This new place was a historic site, where once sat a large Seneca town. I was happy to have a summer job that wasn't life threatening ( at some other time, I'll share my checkered work past) and I could hang out with Natives. Plus and plus. It was at Ganondagan that I found my love of the past. More importantly, it is my love of the work of our ancestors that really resurfaced. The memories of sitting at the bookshelves as a kid and flopping open the huge Norm Feder book on "Native American Art" and staring at the objects inside for hours came back to me in a rush. I couldn't get enough. I dove deep into the study of Indian objects.<br />
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It was all a part of my work at the site. My understanding grew as did my passion.
I am still crazy about the old stuff. My focus began with woodland art - and continues to be an exciting and vibrant study for me. In order to really understand the work, i had to know the history. it was all applicable.<br />
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Now I read as much as I can. I visit museums to study their objects and have made connections in the academic world that have been invaluable to me.
The study I have made of this has sent me to study all over the continent and across the ocean, put me in front of the camera as well as behind it, in the papers and having written some of the stories. I remain a far better speaker than a wordsmith but this blog hopefully, will help me find parity in that part of my life.<br />
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In short, this blog will look at woodland art, my life as an artist, my family, my love of history, and hopefully will bring everything together here, at the edge of the woods.<br />
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