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%•- % . fp <•£: I The Hotinonshonni: Historical Series. Wampum Belts by Tebanetorens (Ray Fadden) , History of Wampum Shell beads have been used by people all over the earth but the American Indian was the first to produce the small cylinder-like shell beads to be termed wampum and to give to them important properties. The value and influence of this Indian medium cannot be over-estimated. It has long been an important element in Indian life and culture. The word wampum is not an Iroquois word. New England Set* tiers shortened the Algonquin word Wampumpeag, meaning a string of white beads, to wampum. In the Seneca language it is called Ote'ko'a, a word that is the name of a small fresh water spiral shell. Wampum has often been call the money of Indians but it is not true. Indians did not use it as currency in any way. It was very valuable however and was later used by white people as currency. Wampum was made from the white conch shell, the common round or hard shell clam that comes from the Atlantic Ocean. Long Island Indians were especially skilled at manufacturing wampum, The pro- cess was simple but it took long hours of practice to make one good at it. It took a great deal of patience and labor to make these beads. First the shell had to be broken into white or purple cubes. These cubes were clamped into a sissure split of narrow stick. This was placed into a larger sapling splint in the same way: They were put on a firm support and a weight adjusted to cause the split to grip the shell firmly, holding it securely. A drill was braced against a solid object on the worker's chest and adjusted to the center: of the cubes. A pump or bow drill rotated the drill; From a conr tainer placed over the closely clamped shell cube drops of water fell on the drill to keep it cool. One had to be Careful that the shell did not break because of over heating caused by friction. According to Iropqois tradition, peach pits were broken and boiled in water. This liquid made the shell soft during the drilling process. When a hole was drilled half way through the shell, it was reversed and a hole was drilled from the other side. The next part of the process was to shape and smooth the outside of the wampum bead. The beads were strung on lengths of thread or string and worked back and forth in a grooved stone. Five to ten foot lengths of wampum could be made in one day. When white people came to this country, steel cutting tools were introduced and by 1627 the Dutch were busy making counterfeit wampum. As late as the year 1875 a German community in Bergen, New Jersey, was busy making wampum for trade with the Indians. — A RECORD BEtT— this is an Onondaga belt and was made as a record. A French priest who was stationed at Onondaga told a French^ •boy captive of the Onondagas that a French army was to in- vade the Iroqouis Country, starting with the Onondagas and that he, the priest, was secretly storing gun powder and Other military supplies in a small house back of the mission, supplies that he received from time to time from French traders who visited Onondaga. The boy who had lived with the Onondagas and who was adopted by them, who liked their ways and considered himself an Onondaga, told the Chiefs. The Onondagas then demanded to see the inside of the little building behind the mission. The priest refused, saying that the log building was a holy place, that only he could enter. They forced their way in and found that the boy's story was true. They killed the black robe and re- nounced Catholicism. They met the French army and defeated it, The belt was made as a record of the event so that they would not be taken in again, fooled by words. The cross at the top of the belt represents French Canada. The iongjLine to the figure of the man is the trail of the priest from Canada. The human figure is the priest and the diamond- shaped design at the bottom represents Onondaga. \ _ ALLIANCE 0EIT - After the rjurons#e« conquered by the Five Nations in 1650 many were; ttucen in by the Iroquois Whole villages were adopted by the Senccas'and Mohawks This belt became a Setoeca belt and was taken to Grand River Lands (Ohswcken) after the American Revolution Its meaning is lost. To read the history of the Hurons written by non-Indians one is led to believe that all of the Hurons were massacred by the Five Nations, that none were given any quarter, that all died at the stake, etc. These stories of the savagery and cruelties of the Iroquote were especially spread by the Jesuit missionaries. These early missionaries were a people con- vinced that they had a special monopoly on revealed truth, at least of such \truth 1 ' as they alone were prepared to •recogni^.'TheJraccbuftts of iroquois tortures, almost always second or third hand, are told with the usual zest for horror (hat was not actually witnessed by the writer. These early writers/hadI a keen nose for terror stories about the \heiUhen'R Indians, especially the Iroquois, whom they could not conquer. The horror details in their tales strangely read: like the accounts of European (including their church) 'tormr^'pfapti(^liy,;tiiel^ own people. Perhaps the words of a modern historian, Harry Dever of Cedarville, Michigan, will throw a little light on this subject. He says: \<>urhistorians^^Wve^done the Iroquois a great injustice. Canadian and Axnerican historians have been unanimous in showing the Iroquois as a bunch of blood thirsty fiends who ravaged the far north, northwest and west. Through a by far more thorough study of the voluminous Jesuit Relations tharvhas probably,-been made before I have discovered that for the latter^yk) thirds of the seventeenth century the French cruelly libelled the Iroquois, that the Irpquois had to stay pretty close to northern New York State to protect themselves against a ring of troublesome neighbors, in- cluding the Mohicans, the Conestogas, the Eries, the Neutrals, the'Hurphs, the Montagnais, and especially the French, who were the instigators of all of their friction with the Iroquois. The French invented a lot of Iroquois atrocities to excuse to the English their intention to take over the Iro- quois territory, which they correctly considered superior to Quebec. Every 'ttine they attempted to do so of course the Iroquis clobbered diem. The only authentic Iroquois \atrocity\? was the so-called LaChine Massacre, which was in retaliation for a far worse act of treachery by the French. All of the other \atrocities including the purported destruction of the Hurons, rested entirely on the imagination of French propagandists. The Hurons were largely destroyed by famine and disease, and most of the survivors joined the Iroquois, from whom they could expect the Utmost generosity. All Indians extended the starving no matter how ill-fed they were themselves. The truth of it is that the Jesuits had become so hated by the Hurons that their lives were no longer safe outside of their fort at Ste, Marie. Yes, only toward the end did the Jesuit Superior admit that what for years he had been calling a \residence\ was really a fort, garrisoned by French soldiers. The Jesuit Superior had to explain why they were abandoning all of their fictitious Huron converts, and con- ceived the brilliant idea of reporting them massacred by the Iroquois. Most of our naive historians have made fools of themselves by swallowing French propaganda that has misl- ed most of our historians for two or three centuries. I can assure you that.I can substantiate may statements by quota- tions from the Jesuit Relations and other 17th century sources, of which I have a plethora This gross injustice to the memory of the Iroquois should be corrected.\ The following recorded statement of an early French governor reveals just how the Iroquois were-regarded in those days: (Memoir of M. De La Barre, Quebec, Oct. 1, 1684) \RESOLUTION: First, to endeavor to divide the Iro- quois among themselves, and for this purpose to send per- sons expressly to communicate my sentiments to the Reverend Jesuit Fathers who are missionaries there and to re- quest them to act.\ (Paris Document II) The founders of the Great Peace did not intend that it in- clude the Five Nations alone. The great Tree of Peace had branches large enough to include all of mankind. All Indian peoples, including the Hurons, were invited to sit beneath its branches. The following words of one of the Iroquois speakers inviting the Hurons to become members of the Iro- quois Cinfederacy has been recorded: \Brothers this wampum belt I deliver a message from the Five Nations, assembled at their Council Fire at Onondaga (French Gover- nor) has sent evil birds among you. They speak with forked tongues. Onondiiq.would not like to see us live together as brothers.\ \.h • (Reprinted from WAMPUM BEITS by Tehanetorens, Six Nations Museum. Oncbiota, N.Y.) \ ' . • fe Yyt k-' >;. •m I i 1 POTENTIAL...REALITY... continued from page 1 Such a community would develop its own community baking facilities for the production of bread. There would be solar drying units for the preservation of food, as well as community canneries. There would be education programs in such areas as nutrition and health and birthing and birth control and chemical abuse, and many many others. There would be an effort to stamp out the ignorance which has ac- .tually been promoted among the American public in all of these areas There would be schools and communications organizations and midwives and emergency medical service. organisations, and all of these would be Operated by volunteers and/or self-generated revenues and/none of it would be dependent on federal dollars for its survival. There would be an emphasis on the development of a local economy jwhich is really local. Does all this sound like a dream? It is. But it's not an im- possible dream. All the technologies are available. The cur- rent condition of economic despair is not a situation which is created by some kind of divine inspired necessity. It is a situation created entirely from social priorities, the same social priorities which create \national energy sacrifice areas,\ and the answer to those conditions, the only viable answer, is for people to create their own social and economic priorities. Individuals and groups of people need > todiyise plans to raise food, not primarily for the market, i>ut for people. ; •'••'._ The economies of this kind of development are subjects; people really ought to think about in these times. Consider., maize: (or masa) for example. In the Northeast, even using^ .conventional growing techniques, one can expect 24 bushels of maize from one acre of land. It is true that you can / raise three or four times that amount of yellow field corn (art animal feed), but the maize will provide much more food for people than the yellow corn can. Corn can provide bread> tprtillas, and a wide variety of foods not familiar to the average American. Used regularly it can cut your food bills to ' a fraction of their present cost while improving the quality of your diet. As ah additional bonus, it tastes good. Rabbits, raised at home; provide a source of almost free meat, as do hogs and goats and geese. Soybeans can be used to make .everything from tofu and a kind of lasagna to ice cream. A Singie'healthy milk cow produces enough cheese, niilk, but-' ter, whey and other products to supply several families. /Instead of looking exclusively for ways to sell natural resources: and labor in exchange for money, the enljghtehec| >elf-interested xomrnunity will look for ways to produce these and thousands of other goods and to save money as a, way of earning it. (You. remember the saying \a penny saved/ isaj>enriy earned.\) - '•- At Akwesasne this kind of thinking is beginning to take hold, the community is not developed at this time, but things are underway which hold great promise. At every season, something new is added, a bit more of the founda- tion is laid. It will be some time before anybody here achieves food self-sufficiency, but as people become more familiar with the paths which lean in that direction, the goals become'increasingly visible. The same idea is taking form in other places also. What we are seeing is clearly not a vision of the past; but a blueprint for the future. If you find yourself in the halls of Washington looking for dollars to support ser- vicesWhich lead people to a dependency based on aa unrealistic and unreachable lifesyle, think of us once in a : 'while:- -..\'Vv '•'.''••-. .*-..' .. • \It is possible for communities to begin to take into their own hands the tools and skills which will provide not only survival but, to a considerable degree, comfort...People should look at making a living by raising their own food, building energy-efficient homes which use wood and/or solar heat, and developing economies in which peoples' needs are produced in their own communities.\ 7 -John Mohawk INDIAN TIME ...is a community paper serving Akwesasne, Mohawk people and eventually all Iroquois com- munities. '~ •: Our editorial policy isjhis: . WE HAVE NONE. We plan on reporting news and information from all sides and view points to pro- perly represent all people of Akwesasne. You can help us by presenting us with the facts, nothing but the facts. We will print the editorials or letters of people who wish to comment on community issues, as long as these articles are not inflam- matory, or hateful. If someone insists on putting their feet in their mouth, we may help them by printing their words. Otherwise, look on INDIAN TIME as a community service. We can disagree on principle and agree to disagree in general, but we have to live together and we face the same pro- blems. So INDIAN TIME is here, to inform you, possibly entertain you, and help your group or family, and to pay respect to community people. Niawen-kowa! INDIAN TIME STAFF...OR THE TIMEKEEPERS: Mark - bizniz Rosie - office Debbie - typesetting L Danny - reporter/editor Alex - art & poetry Marianne - production specialist Pat - advertising ' PRINTED AT: Winchester Print, Winchester, Ontario Indian Time can be purchased at the following outlets: .•;.'.-•• .;'•.' • .'' • '' ••.'.'•••• ; Ahnawate Comer Store— Racquette Point Rd. Wil-Jays Grocery — Cornwall Island Boots Fuel — Cornwall Island Hamills Store-^ Rooseveltown Buddy's Truck Stop — Rt. 37 Racquette Rd. Akwesasne Museum — Library/Cultural Center Bears Den—-Hogansburg Harry's. Market ^ Hogansburg , • 'Akwesasne Mobil Gas Station — Hogansburg Buckshots — St. Regis Village Mitchell's Grocery — Snye __ •• Mohawk Video — Rt. 37 Pave Hall's Grocery — St. Regis J&LFoodliner —Hogansburg GOylello's Deli & Pizza Shop — Cruckshank's Fish's IGA — Fort Covington M & M Foodliner — Fort Covington Farquar's Hardware—Fort Covington Cook's Gas Bar - Rt. 37, State Road • CAN'T FIND INDIAN TIME IN YOUR AREA' Simply call us and we can route our carriers to your location^ Or if you know of other outlets who would be wilting to sell our- paper, their names or numbers would be appreciated Call 3$8-9531 and ask for Rosie. INDIAN WEEKS TIME IS PRINTED EVERY TWO ALL INQUIRIES: Phone: (518) 358>9531 or 358-9535 Office: Akwesasne Notes, Racquette Road \^ MJBGALRtGHfS..Jirpm page 1 Private employers cannot: * Deny you employment for lack of a \green card.\ Crossing the border: You, as a Native American born within the boundaries of Canada, may have |tad one or more of these problems: Youjapply for a job and the employer asks you where you were born. If you answer \Canada you are asked for a green card. ' ' ; '-.' :•'\ • '•'•' :'\ OR You have been working and you get laid off. You have enough time on the job to apply for unemployment or food stamps but you asked for your alien registrations • card,-\;• • .''•'. '; •••.'. - .- ' ••'•.•.• \;•\.': ' ' \ •<•'•.'.•-,\•.•.••.•\ OR . •'• You are a parent with no means of support. You apply for AFDC and are asked not only for your green card but for your childrea's as well. ; In all of the above situations you must be instructed to ob- tain an 1-154 card, alien registration, or green card. They are different names lot the same card, but you as a.Native •American dq •«0t /havetohave: one. i Asa general rule, anyone who is a citizeo or alien admitted for permanent residency may work, obtain public benefits (food stamps, AFDC, welfare assistance), and receive social services in the United States As a Native American born within the boundaries of Canada, you have the same rights * i a citteen or legal alien to private employment or eligibility for benefits. But, unlike other persons born outside the U.S., Native Americans have the legal right to cross the Canadian border freely, td live and work in the United States without Ait legal restrictions Imposed on aliens, Current Iaw t 19S2 Immigration Law: Today, the ft* tftatfiag your Jay Treaty, rights can be found in the U.S. lianj||*atkm law which states: with immigration) ttodffect the right of American Indians the borders of the U.S., but such > possess at least Indian race. UL 1974, a Federal Court in Maine in the case ofAkins v. Saxbe held that this law exempts Indians from such restric- tions imposed on aliens. The Cojrn prohibited the Immigra- tion Service from requiring alien registration in that case. In the Yellowquil decision (1978), the Immigration and Naturalization Service found that the Native Americans born in Canada cannot be deported from the U.S. for any reason. Current INS regulations now state that Native Americans born in Canada who possess at least 50 percent Indian blood quantum are deemed \lawfully admitted for permanent residence.\ \ What doe« this mean for you? 1. Do you need an Alien Registration or ''Green Card\? No. You are a Native American born within the boun daries of Canada. You qualify under the jurisdiction of the Jay Treaty provision and current U.S. law. 2. How do yousbou) that you are a Native American born within the boundaries of Canada? a)A \band card\ issued by the Band Council ofa Cana- dian Reserve or by the Department of Indian Affairs in Ottawa. b) By Birth or Baptism records. c) An affidavit from a tribal official or other person knowledgeable about the applicant's or recipient's family ancestry; d) Identification from a recognized Native American provincial or territorial organization. Ve ^ OUS V.S. federal and state regulations accept these verifications based on enrollment to a Native American band, pursuant to the Canadian Indian Act; or proof of ^'^t through birth records or affidavits SLLwir a muve ***«*«« Indian status? , ^^ -V . ot applfe, „,.„. •:>':•
