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The Iroquois confederacy, one of the most influential Native American groups encountered by early European settlers, is commonly perceived as having plunged into steep decline in the late seventeenth century due to colonial encroachment into the Great Lakes region. Kurt Jordan challenges long-standing interpretations that depict the Iroquois as defeated, colonized peoples by demonstrating that an important nation of that confederacy, the Senecas, maintained an impressive political and economic autonomy and resisted colonialism with a high degree of success. By combining archaeological data grounded in the material culture of the Seneca Townley-Read site with historical documents, Jordan answers larger questions about the Seneca's cultural sustainability and durability in an era of intense colonial pressures. He offers a detailed reconstruction of daily life in the Seneca community and demonstrates that they were extremely selective about which aspects of European material culture, plant and animal species, and lifeways they allowed into their territory.
From the first contact with Europeans to the French and Indian War, the American Revolution, and the War of 1812, the Wendat peoples have been an intrinsic part of North American history. Although the story of these peoples—also known as Wyandot or Wyandotte—has been woven into the narratives of European-Native encounters, colonialism, and conquest, the Wendats’ later experiences remain largely missing from history. From Huronia to Wendakes seeks to fill this gap, countering the common impression that these peoples disappeared after 1650, when they were driven from their homeland Wendake Ehen, also known as Huronia, in modern-day southern Ontario. This collection of essays brings together lesser-known historical accounts of the Wendats from their mid-seventeenth-century dispersal through their establishment of new homelands, called Wendakes, in Quebec, Michigan, Ontario, Kansas, and Oklahoma. What emerges from these varied perspectives is a complex picture that encapsulates both the cultural resilience and the diversity of these peoples. Together, the essays reveal that while the Wendats, like all people, are ever-changing, their nations have developed adaptive strategies to maintain their predispersal culture in the face of such pressures as Christianity and colonial economies. Just as the Wendats have linked multiple Wendakes through migrations forced and voluntary, the various perspectives of these emerging scholars are knitted together by the shared purpose of filling in Wendat history beyond the seventeenth century. This approach, along with the authors’ collaboration with modern Wendat communities, has resulted in a rich and coherent narrative that in turn enriches our understanding of North American history.
The Kinzua Dam has cast a long shadow on Seneca life since World War II. The project, formally dedicated in 1966, broke the Treaty of Canandaigua of 1794, flooded approximately 10,000 acres of Seneca lands in New York and Pennsylvania, and forced the relocation of hundreds of tribal members. Hauptman offers both a policy study, detailing how and why Washington, Harrisburg, and Albany came up with the idea to build the dam, and a community study of the Seneca Nation in the postwar era. Although the dam was presented to the Senecas as a flood control project, Hauptman persuasively argues that the primary reasons were the push for private hydroelectric development in Pennsylvania and state transportation and park development in New York. This important investigation, based on forty years of archival research as well as on numerous interviews with Senecas, shows that these historically resilient Native peoples adapted in the face of this disaster. Unlike previous studies, In the Shadow of Kinzua highlights the federated nature of Seneca Nation government, one held together in spite of great diversity of opinions and intense politics. In the Kinzua crisis and its aftermath, several Senecas stood out for their heroism and devotion to rebuilding their nation for tribal survival. They left legacies in many areas, including two community centers, a modern health delivery system, two libraries, and a museum. Money allocated in a “compensation bill” passed by Congress in 1964 produced a generation of college-educated Senecas, some of whom now work in tribal government, making major contributions to the Nation’s present and future. Facing impossible odds and hidden forces, they motivated a cadre of volunteers to help rebuild devastated lands. Although their strategies did not stop the dam’s construction, they laid the groundwork for a tribal governing structure and for managing other issues that followed from the 1980s to the present, including land claims litigation and casinos.
This work explores the archaeologies of daily living left by the indigenous and other displaced peoples impacted by European colonial expansion over the last 600 years. Case studies from North America, Australia, Africa, the Caribbean, and Ireland significantly revise conventional historical narratives of those interactions, their presumed impacts, and their ongoing relevance for the material, social, economic, and political lives and identities of contemporary indigenous and other peoples.
Incorporating archeology, anthropology, cartography, and Indigenous studies into military history, Wayne E. Lee has argued throughout his distinguished career that wars and warfare cannot be understood by a focus that rests solely on logistics, strategy, and operations. Fighting forces bring their own cultural traditions and values onto the battlefield. In this volume, Lee employs his "cutting-off way of war" (COWW) paradigm to recast Indigenous warfare in a framework of the lived realities of Native people rather than with regard to European and settler military strategies and practices. Indigenous people lacked deep reserves of population or systems of coercive military recruitment and as such were wary of heavy casualties. Instead, Indigenous warriors sought to surprise their targets, and the size of the target varied with the size of the attacking force. A small war party might "cut off" individuals found getting water, wood, or out hunting, while a larger party might attempt to attack a whole town. Once revealed by its attack, the invading war party would flee before the defenders' reinforcements from nearby towns could organize. Sieges or battles were rare and fought mainly to save face or reputation. After discussing the COWW paradigm, including a deep look at Native logistics and their associated strategic flexibility, Lee demonstrates how the system worked and evolved in five subsequent chapters that detail intra-tribal and Indigenous-colonial warfare from pre-contact through the American Revolution.
In the mid-to late 1660s and early 1670s, the Haudenosaunee established a series of settlements at strategic locations along the trade routes inland at short distances from the north shore of Lake Ontario. From east to west, these communities consisted of Ganneious, on Napanee or Hay Bay, on the Bay of Quinte; Kenté, near the isthmus of the Quinte Peninsula; Ganaraské, at the mouth of the Ganaraska River; Quintio, on Rice Lake; Ganatsekwyagon, near the mouth of the Rouge River; Teiaiagon, near the mouth of the Humber River; and Qutinaouatoua, inland from the western end of Lake Ontario. All of these settlements likely contained people from several Haudenosaunee nations as well as former Ontario Iroquoians who had been adopted by the Haudenosaunee. These self-sufficient places acted as bases for their own inhabitants but also served as stopovers for south shore Haudenosaunee on their way to and from the beaver hunt beyond the lower Great Lakes. The Cayuga village of Kenté was where, in 1668, the Sulpicians established a mission by the same name, which became the basis for the region’s later name of Quinte. In 1676, a short-lived subsidiary mission was established at Teiaiagon. It appears that most of the north shore villages were abandoned by 1688. This volume brings together traditional Indigenous knowledge as well as documentary and recent archaeological evidence of this period and focuses on describing the historical context and efforts to find the settlements and presents examinations of the unique material culture found at them and at similar communities in the Haudenosaunee homeland. Available formats: trade paperback and accessible PDF
The Storied Landscape of Iroquoia explores the creation, destruction, appropriation, and enduring legacy of one of early America’s most important places: the homelands of the Haudenosaunees (also known as the Iroquois Six Nations). Throughout the late seventeenth, eighteenth, and early nineteenth centuries of European colonization the Haudenosaunees remained the dominant power in their homelands and one of the most important diplomatic players in the struggle for the continent following European settlement of North America by the Dutch, British, French, Spanish, and Russians. Chad L. Anderson offers a significant contribution to understanding colonialism, intercultural conflict, and intercultural interpretations of the Iroquoian landscape during this time in central and western New York. Although American public memory often recalls a nation founded along a frontier wilderness, these lands had long been inhabited in Native American villages, where history had been written on the land through place-names, monuments, and long-remembered settlements. Drawing on a wide range of material spanning more than a century, Anderson uncovers the real stories of the people—Native American and Euro-American—and the places at the center of the contested reinvention of a Native American homeland. These stories about Iroquoia were key to both Euro-American and Haudenosaunee understandings of their peoples’ pasts and futures. For more information about The Storied Landscape of Iroquoia, visit storiedlandscape.com.
The histories of post-1500 American Indian and First Nations societies reflect a dynamic interplay of forces. Europeans introduced new technologies, new economic systems, and new social forms, but those novelties were appropriated, resisted, modified, or ignored according to indigenous meanings, relationships, and practices that originated long before Europeans came to the Americas. A comprehensive understanding of the changes colonialism wrought must therefore be rooted in trans-Columbian native histories that span the centuries before and after the advent of the colonists. In Crafting History in the Northern Plains Mark D. Mitchell illustrates the crucial role archaeological methods and archaeological data can play in producing trans-Columbian histories. Combining an in-depth analysis of the organization of stone tool and pottery production with ethnographic and historical data, Mitchell synthesizes the social and economic histories of the native communities located at the confluence of the Heart and Missouri rivers, home for more than five centuries to the Mandan people. Mitchell is the first researcher to examine the impact of Mandan history on the developing colonial economy of the Northern Plains. In Crafting History in the Northern Plains, he demonstrates the special importance of native history in the 1400s and 1500s to the course of European colonization.
Archaeological research is uniquely positioned to show how native history and native culture affected the course of colonial interaction, but to do so it must transcend colonialist ideas about Native American technological and social change. This book applies that insight to five hundred years of native history. Using data from a wide variety of geographical, temporal, and cultural settings, the contributors examine economic, social, and political stability and transformation in indigenous societies before and after the advent of Europeans and document the diversity of native colonial experiences. The book’s case studies range widely, from sixteenth-century Florida, to the Great Plains, to nineteenth-century coastal Alaska. The contributors address a series of interlocking themes. Several consider the role of indigenous agency in the processes of colonial interaction, paying particular attention to gender and status. Others examine the ways long-standing native political economies affected, and were in turn affected by, colonial interaction. A third group explores colonial-period ethnogenesis, emphasizing the emergence of new native social identities and relations after 1500. The book also highlights tensions between the detailed study of local cases and the search for global processes, a recurrent theme in postcolonial research. If archaeologists are to bridge the artificial divide separating history from prehistory, they must overturn a whole range of colonial ideas about American Indians and their history. This book shows that empirical archaeological research can help replace long-standing models of indigenous culture change rooted in colonialist narratives with more nuanced, multilinear models of change—and play a major role in decolonizing knowledge about native peoples.
Challenging Colonial Narratives demonstrates that the traditional colonial dichotomy may reflect an artifice of the colonial discourse rather than the lived reality of the past. Matthew A. Beaudoin makes a striking case that comparative research can unsettle many deeply held assumptions and offer a rapprochement of the conventional scholarly separation of colonial and historical archaeology. To create a conceptual bridge between disparate dialogues, Beaudoin examines multigenerational nineteenth-century Mohawk and settler sites in southern Ontario, Canada. He demonstrates that few obvious differences exist and calls for more nuanced interpretive frameworks. Using conventional categories, methodologies, and interpretative processes from Indigenous and settler archaeologies, Beaudoin encourages archaeologists and scholars to focus on the different or similar aspects among sites to better understand the nineteenth-century life of contemporaneous Indigenous and settler peoples. Beaudoin posits that the archaeological record represents people’s navigation through the social and political constraints of their time. Their actions, he maintains, were undertaken within the understood present, the remembered past, and perceived future possibilities. Deconstructing existing paradigms in colonial and postcolonial theories, Matthew A. Beaudoin establishes a new, dynamic discourse on identity formation and politics within the power relations created by colonization that will be useful to archaeologists in the academy as well as in cultural resource management.