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Another link: https://www.newworldencyclopedia.org/entry/Cherokee

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If you finish early, complete this Edpuzzle about Natives and Spaniards during colonization

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If you finish early, complete this Edpuzzle about Natives and Spaniards during colonization

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Natives & Spaniards: US History Crash Course #1

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Easily create beautiful interactive video lessons for your students you can integrate right into your LMS. Track students' progress with hassle-free analytics as you flip your classroom!

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Using the information from pages linked on Padlet, you will be assigned ONE tribe and required to research (using the links and independent research if necessary) and include the following in your Padlet post:

You MUST put your name in your post or I cannot give you credit!

DO NOT copy and past. You must rewrite in your own words or you will not be given credit.

*For early finishers, you may complete the Edpuzzle about Natives and the Spanish linked at the end.

• Describe their geography and climate (What was the weather like and how did this affect their tribe?) / You must find a map of their traditional homeland (5pts)

• What language did they speak?(5pts)

• Food and Diet (Crops they grew, plants the gathered, and/or animals they hunted) (10pts)

•Modes of Transportation (How did they travel?) (5pts)

• Did they have special ceremonies or holidays? (These could include ceremonies that take place during a celebration, harvest, birth, or coming of age) (10pts)

• Societal Structure (Who is in charge? How are decisions made?) (10pts) •

Gender Roles (Highlight the different roles for men and women) (10pts)

• Housing / Shelter (what type of structures did they build and how did they construct them.) (10pts)

• Additional Cultural Information (This can be information about the types of music/art/clothing that are popular with this group) (10pts)

• Include at least one picture/video you find about your group (10pts)

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Another link: https://www.newworldencyclopedia.org/entry/Sioux

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The Sioux are one of the largest and oldest Native American tribes in North America, dating back three thousand years. With a territory that spanned thousands of square miles at the peak of their strength, the Sioux are one of the most well-known and influential tribes in the history of the United States. Let's take a deeper dive into their rich and diverse history, the major subsets of their tribe that dominated the Great Plains, and where the Sioux people are today.
Understanding Sioux history

The Sioux first lived in the central Mississippi River Valley and Great Lakes region before moving west following the Iroquois Nation's conquest of their territory.

According to Albert White Hat, elder and language teacher, the word "Sioux" stems from the westward expansion of the French fur traders in the Northern Wisconsin Lakes region and Minnesota. When the Dakota people told the fur traders they could come no farther west, the traders went to the Ojibwe (a Great Lakes tribe) and asked, "Who are these people?"

An Ojibwe elder moved his hands like a snake and said, "natowessiwak." An interpreter said, "The snake people." However, what the Ojibwe elder actually meant was "the people of the snake-like river" (Mississippi). In French, to pluralize a word, "-oux" is often added, and soon the Dakota were known as the "Nadouessioux" or "little snakes." Over time, the term was shortened from "Nadouessioux" to "Sioux."

Eventually, the Sioux settled in the Great Plains, with a massive territory spanning the modern states of North Dakota, South Dakota, Montana, Wyoming, Colorado, and Nebraska - the Great Sioux Nation. They were masters of horseback riding and dominated the Great Plains region for centuries, hunting bison (buffalo) and living a nomadic life.

The history of the Sioux includes extensive conflicts with expansionist settlers, gold miners, and the U.S. Army, including well-known events such as the Battle of Little Bighorn and the Wounded Knee Massacre. Finally, the U.S. government reduced the once-thriving Sioux Nation to the Great Sioux Reservations in the late 1800s, where many still reside today.

Sioux culture: Lakota, Dakota, and Nakota

The appropriate name for the Sioux is the People of the Seven Council Fires (Oceti Sakowin Oyate). They speak one of the three dialects of the same language, Siouan. Within the Oceti Sakowin are seven bands: Wahpekute, Sistonwan, Ihanktown, Ihanktowana, Tetonwan, Wahpetonwan, and Mdewankanton. There are now various groups who descend from the original seven and maintain autonomy over the governing of their oyate (tribe).

The terms "Lakota," "Nakota," and "Dakota" are often used interchangeably with "Sioux," and they are the three largest subsets of the Great Sioux Nation.

These are also the three main languages spoken among the Sioux, which, when combined, make up the fifth most spoken indigenous language in the United States and Canada. The languages have much in common and many overlaps in dialect but have variances based on region.

The Dakota, also called the Santee, were historically woodland people who thrived on fishing, hunting, and some agriculture. They consist of five bands: Mdewankanton, Wahpetonwan, Wahpekute, Hunkpati, and Sisitonwan.

The Lakota, also known as the Teton, form the largest and most well-known band of the Sioux Nation (Oceti Sakowin). Renowned for being a strong and fierce tribe of warriors, they led much of the resistance against settlers encroaching on their land and were one of the last tribes to settle on a reservation. The Teton are divided into seven tribes: the Mniconjou, Itazipo/Sans Arc, Shiasapa, Oohenumpa, Oglala, Sicangu, and Hunkpapa.

Consisting primarily of the Yankton and Yanktonaitribes, the Nakota people split from the Dakota and settled in South Dakota's prairies; thus, the Nakota culture closely mirrors the Dakota. Today, they live in parts of North Dakota, South Dakota, Minnesota, and Canada.

The Dakota and Nakota Culture

During the early history of the Dakota, also referred to as the Santee, their land encompassed the southern two-thirds of modern-day Minnesota, along with territory in Wisconsin, northern Iowa, and eastern North and South Dakota.

Hunting, fishing, gathering, and horticulture were the focal aspects of the Dakota economy. While the Santee hunted buffalo, they depended more on deer, elk, and moose, given the animals' more significant population in the region. Apart from obtaining a food source from hunting, the Dakota people also grew wild rice and thípsiŋna (a starchy root), and harvested maple sugar.

The Dakota possess a rich culture composed of crafts, weaponry, and music. They traditionally made pottery using pounded clay strengthened with crushed stones and utilized flint knives, scrapers, arrow points, and similar bone-made objects in their pottery-making process. Likewise, the Dakota created wooden bowls adorned with carved animal heads - specifically for the Medicine Dance and Medicine Feast use.

The Santee's talent for producing tools enabled the preparation of weapons for hunting and war. They made bows and arrows out of ash and animal sinew bowstrings. For close fighting, the Dakota people used ball-head and rifle-stock forms for warclubs.

In regards to music, the Santee utilized "single- and double-headed tambours or hand drums and tall wooden water drums." The Dakota played these drums during meaningful ceremonies such as the Medicine Dance and the Sun Dance.

The Culture of the Lakota Tribe

By 1707, the Lakota people were already familiar with horses and guns. Around the middle of the 18th century, the Lakota were expert buffalo hunters and developed a buffalo-hunting process. They depended on a spiritual leader's vision to indicate the commencement of bison hunting. The vision informed the spiritual leader whether the group should wait or begin the hunting process. Buffalo (tatanka) provided the primary food source with any excess hides traded with other tribes and Anglo-Americans. The Lakota people also traded buffalo hides to Mandan villages for corn to obtain a better diet that did not wholly rely on meat consumption.

Given the Lakota people's nomadic lifestyle, they lived in large buffalo-hide tents called tipis designed for quick assembly and dismantling. In the Lakota culture, women oversaw the family home. They were responsible for constructing the tipi, which also required hauling the heavy posts via a traverse when the tribe decided to move.

The Lakota specialized in the preparation of many forms of crafts and artistry. The Lakota women practiced porcupine quillwork and beadwork. For porcupine quillwork, they softened and dyed "stiff porcupine quills and [wove] them onto leather or birchbark." When most quillwork experts transitioned to beadwork practices rather than utilizing porcupine quills, quillwork became nearly a lost art. Much of the quill and beadwork adorns regalia for powwows and ceremonial items.

Beadwork presented a more reasonable practice considering seed beads, the main supply utilized in beadwork, were more accessible and did not require the tedious handwork of working with porcupine quills. Before the European introduction of glass beads, Native Americans carved beads from natural materials. Glass beads are now the primary material used by traditional beaders in numerous Native American tribes.

With hunting representing a significant aspect of the Lakota culture, buffalo hide painting served as an invaluable part of their culture. The people wore buffalo hides for practical and ceremonial circumstances. The hides offered the Lakota people protection from the harsh cold during the winter. The Lakota people believe the buffalo (tatanka) possess powerful medicine, so they also wore buffalo hides painted with symbols during times of illness. Buffalo hide painting served several purposes for various members of the tribe. Women painted hides with the intent of promoting motherhood, while political and spiritual leaders wore hides illustrating historical tribal events or a warrior's heroism.

Sioux Native American Animals

Like other Native American tribes, the Sioux (Oceti Sakowin) believe the animal nations are relatives. They feel a special bond exists among all living things: plants, fish, birds (the winged), animals (the four-legged), and people (the two-legged).

The Lakota, Dakota, and Nakota revere the horse nation. The Sioux view the horse (sun'ka wakan) as equal and sacred. The thunder beings (wakinyan) brought the horse to the Oceti Sakowin as a connection to the spirit world. With the horse's arrival, the people became more efficient at hunting and traveling - their world changed.

Buffalo (tatanka) provided life for the Sioux and other Native American tribes. This massive animal was esteemed. The Lakota utilized everything from the animal to provide food, shelter, clothing , and tools for the people. Beyond the physical, the gave a deep spiritual connection to the earth and sky, plus it carried heavy burdens for the people. buffalo

Likewise, the Sioux hold the elk (hehaka) in high esteem. The elk brings strength, endurance, and patience. Many tribal nations value the elk and place it as a teacher in many stories told through oral tradition. The elk is a survivor and a protector bringing good omens to people.

The turtle (keya) is another sacred creature among Native American tribes. Each tribe's cultural view of the turtle/tortoise is slightly different. For the Lakota and other tribes, the turtle represents grandmother earth (unci maka), who teaches all to walk in peace.

An eagle (wanbli) is considered the strongest and bravest of all birds. For this reason, its feathers symbolize what is highest, bravest, strongest, and holiest. The eagle has strong medicine - it represents courage and bravery. The eagle's feathers adorn the sacred pipe as a symbol of the Great Spirit (wakan tanka), who is above all and from whom all strength and power flow. It is a blessing to hold an eagle feather over a person's head, wishing bravery and happiness.

Animals, birds, and insects are used in many Lakota, Dakota, and Nakota stories and teach valuable lessons. Members of the Oceti Sakowin hold relationships with numerous animal nations: the wolf, the bear (mato), the deer, the owl, the coyote, and many others. Some tribal members belong to animal societies, which are specific to tribal communities.

Sioux Kinship, community, and belief system

In the early days of the Sioux, tribes or oyate - the people - lived in tiyospaye or camp circles with large extended families united by a sense of kinship and community. An appointed leader created a deep understanding of identity and belonging for the tiyospaye.

This sense of community is a deeply rooted part of their cultural identity and plays a significant role within the oyate. Personal relationships and social bonds are integral within the Oceti Sakowin and instrumental to conducting trade, family, combat, and religion.

The Siouan belief system holds the premise that everything is connected: the earth and the stars, the sun and the moon, the plants and the animals, the plants and the people, the animals and the people, and people to people. They also believed wakan tanka, the Great Spirit, created the universe, the prayers and dreams were a way of connecting to the ancestral world. Their beautiful creation story encapsulates their belief system.

Throughout the 20th and 21st centuries, the Sioux tribes encountered various challenges that continue to threaten their territory and culture.

Where are Sioux Native Americans Today?

Today, the Great Sioux Nation lives on reservations across almost 3,000 square miles in South Dakota, North Dakota, Montana, Minnesota, and Nebraska. The Pine Ridge Indian Reservation in South Dakota is the second-largest in the United States, with a population of 40,000 members.

In 1995, the Lakota formed the Alliance of Tribal Tourism Advocates to "enhance and promote tourism as a means of economic development and growth, while preserving, protecting and maintaining respect for tribal traditions and lands."

Today, nearly 100,000 Lakota, Dakota, and Nakota live in the U.S. and 10,000 in Canada.

Environment Preservation/Keystone XL Pipeline

One of the main challenges the Oceti Sakowin faced over the past two decades pertains to the Keystone XL Pipeline. The Keystone XL Pipeline, proposed in 2008, involves two different components. With the first part already built and operating, the second of the two parts is the focal target of the pipeline's controversy. Its primary purpose involves expediting the transportation of Earth's dirtiest fossil fuels to market. T.C. Energy, the energy infrastructure company behind the pipeline, planned on constructing the pipeline from Hardisty, Alberta through Montana and South Dakota, ending in Steele City, Nebraska.

The pipeline faced different responses from the three administrations in office since its proposal. In 2015, the Obama administration vetoed the pipeline due to its extensive threats to the environment and direct impact on necessary resources accessible to the public, such as their water source. The Trump administration reversed the veto and signed an executive order to promote the Keystone XL construction. In November 2020, the Rosebud Sioux Tribe (Sicangu Oyate) and the Fort Belknap Indian Community filed a federal lawsuit against the United States Department of Interior and the Bureau of Land Management as a response to their granting the Keystone XL permit.

The debate regarding the pipeline concluded in 2021 with President Biden signing an executive order removing the KXL permit and T.C. Energy announcing its termination of the Keystone XL pipeline project. This pipeline project is only one of several.

The Black Hills land ownership dispute

The contention between the Oceti Sakowin and the U.S. government over the Black Hills territory remains a prevailing issue. The ownership dispute refers to the Fort Laramie Treaty of 1868, which intended to end incursions along the Bozeman Trail -- a shortcut through Sioux and Arapahoe hunting territory used by gold-seeking settlers to reach gold mines in Montana Territory. The treaty officially established the "Great Sioux Territory" and designated the Black Hills as territory exclusively for Native Americans.

Following General George Custer's 1874 expedition through the Black Hills and his discovery of gold, an influx of gold miners permeated the Sioux-owned land, leading to violent clashes between the newcomers and the Lakota and Cheyenne warriors. In 1877, a year after Custer's defeat in the "Battle of the Little Bighorn," " Congress passed an act that redrew the lines of the Fort Laramie Treaty, seizing the Black Hills, forcing [the Sioux] onto permanent reservations," and permitting road construction through previously Sioux-owned land.

In 1980, the U.S. Supreme Court ruled the United States illegally acquired the Black Hills and presented a reparation offering of over $100 million, which is now worth over a billion dollars. Members of the Oceti Sakowin refused the payment, "[maintaining] that the land is theirs by sovereign right," and [they] continue to deny its sale negotiation.

How COVID-19 Affected Native Americans in South Dakota

With the entire country facing the force of the pandemic, Native Americans dealt with harsher circumstances and devastating losses. In South Dakota, although Native Americans compose 9 percent of the statewide population, they represent 13 percent of all COVID-19 cases and 15 percent of all deaths.

The tribes held different responses within the state of South Dakota to social distancing and health guideline restrictions. For example, the Cheyenne River Sioux Tribe (Minnecoujou) - as a means to minimize any potential outbreaks within their reservation - introduced checkpoints on roadways and mask mandates. With inadequate public health resources, the actions taken by the tribe served as a manner of protecting their people and preserving their culture.

Modern Sioux Native American: Starr Chief Eagle and the Art of Hoop Dancing

A member of the Sicangu Lakota tribe, Starr Chief Eagle has been practicing the art of hoop dancing since before she could walk. She grew up on the Pine Ridge Reservation in South Dakota and has practiced her skills for almost her entire life to perfect her techniques and carry on the tradition.

Starr places her passion for Lakota arts and culture into everything she does, including the pursuit of her Bachelor's degree in Lakota Studies. She's passionate about sharing her culture through hoop dancing, art, language, history, and song for future generations to keep the Lakota tradition alive.

That deeply rooted passion also contributes to her crafts such as beading, sewing, and artwork she shares to teach others about her rich Lakota culture. People have seen Starr perform in notable places like Mt. Rushmore National Park, where she showcases her skills and brings the Lakota culture to the world.

Want to learn more about Native American history?

Grab our guide, Reflecting on Our Foundations, to learn about:

Different tribes and where they lived

Native American values and spirituality

How learning and culture were passed down through generations

How colonization impacted and disrupted Native American life

And much more!

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Sioux Native Americans: Their History, Culture, and Traditions

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Explore the dynamic and powerful history, culture, and traditions of Sioux Native Americans.

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The Pueblo People are a diverse group of Native American inhabitants of New Mexico, Texas, and Arizona who traditionally subsisted on agriculture. When first encountered by the Spanish in the 1500s, they were living in villages that the Spanish called meaning "towns." The pueblos are unique among Indian dwellings in that they are constructed as apartments, the flat roof of one level acting as the floor and front yard of the next, with ladders connecting the floors. Of the approximately 25 pueblos that exist today, Taos, Acoma, Zuñi, and Hopi are the best-known.

The Pueblo people have retained their pre-Spanish way of life to a remarkable degree. They have retained many of their traditional arts and crafts such as pottery, jewelry, and kachina dolls; many have kept their traditional architecture, although many have added modern technology to their homes as well as new crops and livestock. Tourism is quite developed and visitors can appreciate the history of these people all the way back to the Ancient Pueblo Peoples (also known as Anasazi).

Subdivisions

There are numerous subdivisions of Pueblo People that have been published in the literature. Kirchhoff published a subdivision of the Pueblo Indians into two sub-areas: the Hopi, Zuñi, Keres, Jemez group which share exogamous matrilineal clans, have multiple kivas, believe in emergence from the underground, have four or six directions beginning in the north, and have four and seven as ritual numbers. This group stands in contrast to the Rammal-speaking Pueblos (except Jemez) who have nonexogamous patrilineal clans, two kivas or two groups of kivas and a general belief in dualism, emergence from underwater, five directions beginning in the east, and ritual numbers based on multiples of three.

Eggan in contrast, posed a dichotomy between Eastern and Western Pueblos, based largely on subsistence differences with the Western or Desert Pueblos of Zuñi and Hopi dry-farmers, and the Eastern or River Pueblos irrigation farmers.

Linguistic differences between the Pueblos point to their diverse origins. The Houk language is Uto-Aztecan; Zuñi is a language isolate; Keresan is a dialect continuum that includes Acoma, Laguna, Santa Ana, Zia, Cochiti, Santo Domingo, San Felipe. The Tanoan is an areal grouping of three branches of the Kiowa-Tanoan family consisting of six languages: Towa (Jemez), Tewa (San Juan, San Ildefonso, Santa Clara, Tesuque, Nambe, Pojoaque, and Hano); and the three Tiwa languages Taos, Picuris, and Southern Tiwa (Sandia, Isleta).

The Pueblo Indians are believed to be descended from the Ancient Pueblo Peoples, also known as the (a term coined by the Navajos), one of the four major cultures that dominated the region before European contact. The other three are:

1. Mogollon, who lived in the southwest from approximately 150 C.E. until sometime between 1400 and 1450

2. Hohokam, archaeological term for a culture that existed from the beginning of the current era to about the middle of the 15th century C.E., centered on the middle Gila River and lower Salt River drainages, in what is known as the Phoenix basin.

3. Patayan, who inhabited parts of modern day Arizona, west to Lake Cahuilla in California, and in Baja California, between 700-1550 C.E.

Historically, they supported themselves mostly by maize agriculture, although they lived in one of the more arid regions in North America. European settlement began in the late sixteenth century, but the desert surrounding the Rio Grande Valley precluded massive intrusions into Indian land until the mid-nineteenth century. As a result and despite forced conversions to Catholicism by the Spanish, the Pueblo tribes have been able to maintain much of their traditional lifestyle. There are now some 35,000 Pueblo Indians, living mostly in New Mexico and Arizona along the Rio Grande and Colorado River.

The Pueblo Indians were able to successfully revolt against Spanish colonization in the Pueblo Revolt of 1680, which expelled the Spanish for 12 years. Po'pay (Popé) from the San Juan ( Ohkay Owingeh) Pueblo, along with a number of other Pueblo leaders, planned and orchestrated the Pueblo Revolt. The code for the action was a knotted rope sent by runner to each pueblo; the number of knots signified the number of days to wait before beginning the uprising. It began August 10, 1680; by August 21, Santa Fe fell to 2,500 warriors. On September 22, 2005, a statue of Popé, the leader of the Pueblo Revolt, was unveiled in the Capitol Rotunda in Washington, D.C. The statue was the second one from the state of New Mexico and the 100th and last to be added to the Statuary Hall collection. It is the only statue in the collection created by a Native American, in this case, Cliff Fragua, a Puebloan from Jemez Pueblo.

The diverse Pueblo Tribes, separated by hundreds of miles and eight different languages, were unable to maintain unity after their success against the Spanish. Power struggles, combined with raids from nomadic tribes, Spanish raids, and a seven year drought, weakened the Pueblo resolve and set the stage for a Spanish reconquest beginning in 1692. By the end of the century the last resisting Pueblo had scattered and the Spanish reconquest was essentially complete. Even though their independence from the Spaniards was short-lived, the Pueblo Revolt granted the Pueblo Indians a measure of freedom from future Spanish efforts to eradicate their culture and religion following the reconquest.

Historically, the men defended the community in war societies; tribes such as the Navajo, Comanche, and Apache were their traditional enemies.

They were also expected to tend the fields. Corn (maize) was a staple food for the Pueblo people. They were what was called "dry farmers," using as little water as possible, which restricted what they could grow to different types of corn, beans, and squash. They used pottery vessels to hold their food and water.

Puebloans from early times domesticated turkeys and used their feathers to make blankets for warmth. By the thirteenth century they also used the turkeys as food.

Cloth and weaving were known to the Puebloans before the Spanish conquest in the seventeenth century. However, since clothing was expensive, they did not always dress completely until after the Spanish conquest, and breechcloths were not uncommon.

There is a long history of creating pottery among the various Pueblo communities. Mera, in his discussion of the "Rain Bird" motif, a common and popular design element in pueblo pottery states that, "In tracing the ancestry of the "Rain Bird" design it will be necessary to go back to the very beginnings of decorated pottery in the Southwest to a ceramic type which as reckoned by present day archaeologists came into existence some time during the early centuries of the Christian era."

Pueblo buildings

The Pueblo people live in large communal buildings referred to by the Spanish as . The most highly developed Indian communities of the Southwest were large villages or pueblos at the top of the mesas, or rocky tableland typical to the region. The pueblos are unique among Native American dwellings in that they are constructed as apartments, the flat roof of one level acting as the floor and front yard of the next, with ladders connecting the floors. The walls, especially on the ground level, had no doors or windows-only entrances in the roof. This, coupled with the fact that many were built on the tops of mesas, made the pueblo easier to defend from attack.

Each family lived in a single room of the building, but if a family grew large enough, side-rooms were added. Among the Jemez and the non-Tanoan-speakers, ownership of the room was largely matrilineal, from mother to daughter. Thus if a Hopi, Zuñi, Keres, or Jemez man were to divorce, he would move from the home of his former wife to the home of his mother or a sister. The other pueblos were patrilineal.

A vast collection of myths, particularly well developed among the Hopi, defines the relationships between man and nature and plants and animals. The archetypal deities appear as visionary beings who bring blessings and receive love. Man depended on the blessings of the gods, who in turn depended on prayers and ceremonies. Anthropologist Hermann Baumann documented male-to-female transsexual priestesses among the Pueblo.

Pueblo prayer included substances as well as words; one common prayer material was ground-up maize-white cornmeal. Thus a man might bless his son, or some land, or the town itself by sprinkling a handful of meal as he uttered a blessing. Once, after the 1692 re-conquest, the Spanish were prevented from entering a town when they were met by a handful of men who uttered imprecations and cast a single pinch of a sacred substance.

The Puebloans employed prayer sticks, which were colorfully decorated with beads, fur, and feathers; these prayer sticks (or talking sticks) were also used by other nations.

A kiva is a room used by modern Puebloans for religious rituals, many of them associated with the kachina belief system. Among the modern Hopi and most other Pueblo peoples, kivas are square-walled and underground.

Similar subterranean rooms are found among ruins in the American southwest, indicating ritual or cultural use by the ancient peoples of the region including the Ancient Pueblo Peoples, the Mogollon and the Hohokam. Those used by the ancient Pueblos of the Pueblo I Era and following, designated by the Pecos Classification system developed by archaeologists, were usually round and generally believed to have been used for religious and other communal purposes.

The kachina belief system appears to have emerged in the Southwest at approximately 1250 C.E., while kiva-like structures occurred much earlier. This suggests that the room's older functions may have been changed or adapted to suit the new religious practice.

As cultural changes occurred, particularly during the Pueblo III period between 1150 and 1300, kivas continued to have a prominent place in the community. However, some kivas were built above ground. Kiva architecture became more elaborate, with tower kivas and great kivas incorporating specialized floor features. For example, kivas found in Mesa Verde were generally keyhole shaped. In most larger communities, it was normal to find one kiva for each five or six rooms used as residences. After 1325 or 1350, except in the Hopi region, the ratio changed from 60 to 90 rooms for each kiva.

Kachina was the most widespread and practiced religion by the Pueblo peoples two hundred years or so before the Spaniards came to the West. A kachina is a spirit being in western Puebloan cosmology and religious practices. The term also refers to the "kachina dancers," masked members of the tribe who dress up as kachinas for religious ceremonies, and kachina dolls, wooden dolls representing kachinas which are given as gifts to children. Among other uses, the kachinas represent historical events and things in nature, and are used to educate children in the ways of life.

A kachina can represent anything in the natural world or cosmos, from a revered ancestor to an element, a location, a quality, a natural phenomenon, or a concept. There are more than 400 different kachinas in Hopi and Pueblo culture. The local pantheon of kachinas varies in each pueblo community; there may be kachinas for the sun, stars, thunderstorms, wind, corn, insects, and many other concepts. Kachinas are understood as having humanlike relationships; they may have uncles, sisters, and grandmothers, and may marry and have children. Although not worshipped, each is viewed as a powerful being who, if given veneration and respect, can use their particular power for human good, bringing rainfall, healing, fertility, or protection, for example:

The central theme of the kachina cult is the presence of life in all objects that fill the universe. Everything has an essence or a life force, and humans must interact with these or fail to survive.

Contemporary Pueblos

There are a number of pueblos still inhabited. The Eight Northern Pueblos of New Mexico are Taos, Picuris, Santa Clara, San Juan, San Ildefonso, Nambé, Pojoaque, and Tesuque. Taos and Picuris are Tiwa-speaking pueblos; the rest speak Tewa. Tiwa and Tewa are closely related languages of the Kiowa Tanoan language family. These pueblos make up the Eight Northern Pueblos Council, which sponsors craft fairs, advocates for the legal interests of the pueblos, and so forth.

Most of the Pueblos have annual ceremonies that are open to the public. In many cases, one such ceremony is the Pueblo's feast day, held on the day sacred to its Roman Catholic patron saint. (These saints were assigned by the Spanish missionaries so that each Pueblo's feast day would coincide with a traditional ceremony.) Some Pueblos also have ceremonies around the Christmas holidays and at other times of the year. The ceremonies usually feature traditional dances outdoors accompanied by singing and drumming, interspersed with non-public ceremonies in the kivas. They may also include a Roman Catholic Mass and processions.

Formerly, all outside visitors to a public dance would be offered a meal in a Pueblo home, but because of the large number of visitors, such meals are now by personal invitation only.

Nambé Pueblo

Nambé Pueblo is located 20 miles (30 km) north of Santa Fe, New Mexico, at the base of the Sangre de Cristo Mountains, Nambé means "People of the Round Earth" in the Tewa language, and the pueblo people are from the Tewa ethnic group of Native Americans. The Pueblo of Nambé has existed since the fourteenth century and was a primary cultural and religious center at the time of the arrival of Spanish colonists in the very early seventeenth century. Nambé is known for a distinctive style of pottery, known as Nambé Polychrome. The Feast Day for Nambé Pueblo is October 4.

Picuris Pueblo

Picurís Pueblo is located in Taos County, New Mexico, United States. The pueblo people are from the Tiwa ethnic group of Native Americans who speak the Northern Tiwa language.

Pojoaque Pueblo

Pojoaque Pueblo is located in Santa Fe County, New Mexico. The Pueblo of Pojoaque is a separate entity from the town (Pojoaque) which is currently seeking incorporation as a bona fide township.

Ohkay Owingeh or San Juan Pueblo

Ohkay Owingeh is a located in Rio Arriba County, New Mexico, miles (40 km.) north of Santa Fe. It was previously known as San Juan Pueblo until changing back to its pre-Spanish name in November 2005.</ref> The Tewa name of the pueblo means "place of the strong people." In addition to the common name, the ceremonial name of the pueblo means "village of the dew-bedecked corn structure."

Ohkay Owingeh Pueblo is the headquarters of the Eight Northern Indian Pueblos Council, and the pueblo people are from the Tewa ethnic group of Native Americans who speak the Tewa language.

Santa Clara Pueblo

Santa Clara Pueblo is located in Rio Arriba County, New Mexico, and the pueblo people are from the Tewa ethnic group of Native Americans who speak the Tewa language. Santa Clara Pueblo is famous for producing hand-crafted pottery, specifically blackware and redware with deep engravings. The pueblo is listed on the National Register of Historic Places.

Taos Pueblo

Taos Pueblo, continuously inhabited for more than 1,000 years, is the ancient pueblo of a Northern Tiwa speaking Native American tribe of Pueblo people. It lies about 1 mile (1.6 km) north of the modern city of Taos, New Mexico, on Red Willow Creek or Rio Pueblo, a small stream which flows from the Sangre de Cristo Range. 95,000 acres (384 km²) are attached to the pueblo, and about 2,000 people live there. In the Northern Tiwa language, the pueblo is referred to as Tua-tah, which means "the village." The proper name of the pueblo is ȉałopháymųp'ȍhə́othə̀olbo "at red willow canyon mouth" (or ȉałopháybo "at the red willows" for short); however, this name is more commonly used in ceremonial contexts and is less common in everyday speech.

Taos Pueblo's most prominent architectural feature is a multi-storied residential complex of reddish-brown adobe divided into two parts by the Rio Pueblo. It was probably built between 1000 and 1450 C.E. It was designated a National Historic Landmark on October 9, 1960, and later became a World Heritage Site. As of 2006, about 150 people live in it full-time.

The North-Side Pueblo is said to be one of the most photographed and painted buildings in the Western Hemisphere. It is the largest multi-storied Pueblo structure still existent and continuously inhabited. It is made of adobe walls that are often several feet thick. Its primary purpose was for defense. Until about 1900, access to the rooms on lower floors was by ladders on the outside to the roof, and then down an inside ladder. In case of an attack, outside ladders could easily be pulled up.

The homes in this structure usually consist of two rooms, one of which is for general living and sleeping, and the second room for cooking, eating, and storage. Each home is self-contained; there are no passageways between the houses. Taos Indians made little use of furniture in the past, but today they have tables, chairs, and beds. In the Pueblo, electricity, running water, and indoor plumbing are prohibited.

The pueblo wall completely encloses the village except at the entrance as a symbol of the village boundaries. Now rather short, the wall used to be much taller for protection against surrounding tribes. The river running through the pueblo serves as the primary source for drinking and cooking water for the residents of the village. In the winter, the river never completely freezes although it does form a heavy layer of ice. Because the river moves so swiftly, the ice can be broken to obtain the fresh water beneath.

Three religions are represented in the Pueblo: Christianity, the aboriginal religion, and the Native American Church. Most of the Indians are Roman Catholic. Saint Jerome, or San Geronimo, is the patron saint of the pueblo.

The deep feeling of belonging to a community, summed up in their phrase, "we are in one nest," has held the Taos people together. Both men and women are expected to offer their services or "community duties," when needed. One should be cooperative and never allow his own desires to be destructive of the community's interest. One of Taos' strongest institutions is the family. Descent on both the father and the mother's side of the family is equally recognized. Each primary family lives in a separate dwelling so when a couple gets married, they move to their own home. With relatives so near by, everyone is available to help care for the children. The elders teach the young the values and traditions that have been handed down, which protects the integrity of the Taos culture.

Tesuque Pueblo

Tesuque is located in Santa Fe County, New Mexico. The pueblo people are from the Tewa ethnic group of Native Americans who speak the Tewa language.

Other contemporary pueblos include:

Acoma Pueblo NM - Keres language speakers. Oldest continuously inhabited village in US.

Cicuye Pueblo - now called Pecos Pueblo, survivors moved to Jemez Pueblo 1830s.

Cochiti Pueblo NM - Keres speakers.

Hopi Tribe Kykotsmovi AZ - Hopi language speakers. Area of present villages settled around 700 C.E.

Isleta Pueblo NM - Tiwa language speakers. Established 1300s. Both Isleta and Ysleta (listed below) were of Shoshoncan stock. The islet was originally Shiewhibak.

Isleta del Sur Pueblo near El Paso, TX (Ysleta, Texas has been annexed into El Paso) - Tigua (Tiwa) speakers.

Jemez Pueblo NM - Towa language speakers. Photography and sketching prohibited at pueblo, but welcomed at Red Rocks.

Laguna Pueblo NM - Keres speakers. Ancestors 3000 B.C.E., established before 1300. Church July 4, 1699. Photography and sketching prohibited on the land, but welcomed at San Jose Mission Church.

Piru Pueblo or Piro Pueblo, Socorro NM - did not participate in Pueblo revolt

Sandia Pueblo, Bernalillo NM - Tiwa speakers. Originally named Nafiat. Established 1300s. On the northern outskirts of Albuquerque.

San Felipe Pueblo NM - Keres speakers. 1706.

San Ildefonso Pueblo, Santa Fe NM - Tewa speakers. Originally at Mesa Verde and Bandelier. The valuable black-on-black pottery was developed here by Maria and Julian Martinez.

Santa Ana Pueblo NM - Keres speakers.

Santo Domingo Pueblo NM - Keres speakers. Known for turquoise work. Corn Dance.

Ysleta del Sur Pueblo, El Paso Texas, - Tigua (Tiwa) speaking. This Pueblo established in 1680 as a result of the Pueblo Revolt.

Zia Pueblo NM - Keres speakers. New Mexico's State Flag uses the Zia symbol.

Zuñi Pueblo, NM - Zuñi language speakers.

1. Paul Kirchhoff, "Gatherers and Farmers in the Greater Southwest: A Problem in Classification", American Anthropologist New Series, 56(4) (1954): 529-550.

2. Thomas H. Maugh II, "Turkeys domesticated not once, but twice", PhysOrg.com, February 8, 2010. Retrieved July 26, 2011.

3. Leslie Feinberg, Transgender Warriors (Beacon Press, 1996), 40.

4. Barton Wright and Evelyn Roat, This is a Hopi Kachina (Museum of Northern Arizona, 1965), 4

5. Barton Wright, "Hopi Kachinas: A Life Force" Hopi Nation: Essays on Indigenous Art, Culture, History, and Law (University of Nebraska Digital Commons, 2008). Retrieved June 26, 2011.

6. James Abarr "Pecos reigned over early Pueblo world" Retrieved October 13, 2007.

References

Cordell, Linda S. Ancient Pueblo Peoples. St. Remy Press and Smithsonian Institution, 1994. ISBN 0895990385

Eggan, Fred Russell. Social Organization of the Western Pueblos. Chicago, IL: University of Chicago Press, 1973. ISBN 978-0226190761

Ellis, Florence Hawley "An Outline of Laguna Pueblo History and Social Organization" Southwestern Journal of Anthropology 15(4) (Winter, 1959): 325-347.

Feinberg, Leslie. Transgender Warriors : Making History from Joan of Arc to Dennis Rodman. Beacon Press, 1996. ISBN 978-0807079416

Fletcher, Richard A. Saint James' Catapult: The Life and Times of Diego Gelmírez of Santiago de Compostela. Oxford University Press, 1984. (on-line text, ch. 1) Retrieved June 2, 2011.

Horgan, Paul. Great River: The Rio Grande in North American History, Vol. 1, Indians and Spain. Vol. 2, Mexico and the United States. (2 Vols. in 1). Wesleyan University Press, 1991. ISBN 0819562513

Keegan, Marica. Pueblo People, Ancient Traditions Modern Lives. Santa Fe, NM: Clear Light Publishers, 1998. ISBN 1574160001

LeBlanc, Steven A. Prehistoric Warfare in the American Southwest. Salt Lake City, UT: University of Utah Press, 1999. ISBN 978-0874805819

Mera, H.P. Pueblo Designs: 176 Illustrations of the "Rain Bird". Dover Publications, 1970. ISBN 978-0486220734

Parsons, Elsie Clews. Pueblo Indian Religion, Volume 2. University of Nebraska Press; Bison Books Ed, 1996 (original 1939). ISBN 978-0803287365

Rohn, Arthur H., and Ferguson, William M. Puebloan Ruins of the Southwest. Albuqureque NM: University of New Mexico Press, 2006. ISBN 978-0826339706

Ryan D., and A. L. Kroeber Elsie Clews Parsons American Anthropologist, New Series, Centenary of the American Ethnological Society. 45(2)(Apr.-Jun., 1943): 244-255.

Szasz, Margaret (ed.). Between Indian and White Worlds. Norman, OK: University of Oklahoma Press. ISBN 978-0806133850

Waldman, Carl. Encyclopedia of Native American Tribes. Checkmark Books, 2006. ISBN 978-0816062744

Walter, Mariko N., and Eva Jane Neumann Fridman (eds.). Shamanism: An Encyclopedia of World Beliefs, Practices, and Culture. ABC-CLIO, 2004. ISBN 978-1576076453

Wright, Barton, and Evelyn Roat. This is a Hopi Kachina. Museum of Northern Arizona, 1965.

Gallery of pottery by the Pueblo peoples

External links

All links retrieved December 2, 2022.

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The Pueblo People are a diverse group of Native American inhabitants of New Mexico, Texas, and Arizona who traditionally subsisted on agriculture. When first encountered by the Spanish in the 1500s, they were living in villages that the Spanish called meaning "towns."

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Aztecs: Empire, Culture & Facts | HISTORY

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Aztecs: Empire, Culture & Facts | HISTORY

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The Aztecs ruled much of Mexico from the 13th century until their conquest by Hernán Cortés in 1521.

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This article is about the Algonquin of Quebec and the Ottawa Valley. For the large number of peoples speaking Algonquian languages, see Algonquian peoples.

Algonquin

Algonquin Couple, an 18th-century watercolor.

Total population

8,000

Regions with significant populations

Quebec, Ontario

Languages

French, English, Algonquin

Religions

Midewiwin

Related ethnic groups

Abnaki, Innu, Anicinàpek (Nipissing, Ojibwa, Mississaugas, Saulteaux, Odawa, and Potawatomi)

The Algonquins (or Algonkins) are an aboriginal North American people speaking Algonquin, an Anishinaabe language. Culturally and linguistically, they are closely related to the Odawa and Ojibwe, with whom they form the larger Anicinàpe (or Anishinaabe) grouping.

The Algonquins were unfortunate in their contact with Europeans. They were initially met by the French, with whom they became trading partners. However, this alliance led to antagonism against the French by the powerful Iroquois, historically enemies of the Algonquins. Aided by the Dutch and the British, the Iroquois soon triumphed over the French and their Algonquin friends. Additionally, French efforts to convert the Algonquin to Catholicism led to division among them; some accepting the new religion while others resisted and retained their traditional beliefs.

Today, most Algonquins live in Quebec; the nine Algonquin bands in that province and one in Ontario have a combined population of about 8,000. Despite being decimated by European-borne disease and hardship due to conflicts, Alqonquin descendants have survived. Contemporary Algonquin communities are working to preserve Algonquin language, culture, and territorial jurisdiction. They remain a strong and distinct people.

The Algonquin people call themselves either Omàmiwinini (plural: Omàmiwininiwak) or the more generalized name of Anicinàpe. Many Algonquins still speak the Algonquin language, called generally as Anicinàpemowin or specifically as Omàmiwininìmowin. The language is considered one of several divergent dialects of the Anishinaabe languages.

The term "Algonquin" is French, and may derive from the Maliseet word elakómkwik (IPA: [ɛlæˈɡomoɡwik]), "they are our relatives/allies". Alternatively, it may come from the Mi'kmaq word meaning "at the place of spearing fish and eels from the bow of a canoe." Another possibility is the Maliseet word for "dancers," which Samuel de Champlain might have mistaken for their tribal name while watching a combined Algonkin, Maliseet, and Montagnais victory dance in 1603.

The tribe has also given its name to the much larger, heterogeneous group of Algonquian-speaking peoples who stretch from Virginia to the Rocky Mountains and north to Hudson Bay, referred to as the Algonquian peoples. Popular usage reflects some confusion on this point, in that the term "Algonquin" has also been used to refer to all Algonquian-speaking societies.

Pre-colonial period

In the earliest oral history, the Algonquins came from the Atlantic coast. Together with other Anicinàpek, they arrived at the "First Stopping Place" near Montreal. While the other Anicinàpe peoples continued their journey up the Saint Lawrence River, the Algonquins settled along the Kitcisìpi (Ottawa River), an important highway for commerce, cultural exchange, and transportation. A distinct Algonquin identity, though, was not fully-realized until after the dividing of the Anicinàpek at the "Third Stopping Place," near present day Detroit, around 2,000 years ago.

Archaeological sites on Morrison Island in the Ottowa River near Pembroke reveal a 1000-year-old culture that manufactured copper tools and weapons. Copper ore was extracted north of Lake Superior and distributed down to northern New York State. Local pottery artifacts from this period show widespread similarities that indicate the continuing use of the river for cultural exchange throughout the Canadian Shield and beyond. Some centuries later the Algonquin tribe moved in and inhabited the islands and shores along the Ottawa, and by the 1600s the first Europeans found them well-established as a hunter-gatherer society in control of the river.

Algonquin communities consisted of a number of separate bands, each with its own chief. The Kitcisìpiriniwak ("Ottawa River Men"; singular: Kitcisìpirini, from Kitcisìpi meaning "Great River," their name for the Ottawa River) were the largest group. On Morrison Island, at the location of where 5,000-year-old copper artifacts were discovered, the Kitcisìpirini band levied a toll on canoe flotillas descending the river showing a strong entrepreneurial spirit. With their village located on the island, the Kitcisìpiriniwak did not change location with the seasons, unlike the other Algonquin communities. Other Algonquin bands included the Wàwàckeciriniwak (also known as the Weskarini, and the Algonquin proper), who lived along the north side of the Ottawa River.

Post-contact

After contact with the Europeans, the Algonquins became one of the key players in the fur trade. At the time of their first meeting with the French in the early seventeenth century, the various Algonquin bands probably had a combined population somewhere in the neighborhood of 6,000.

The first group of Algonquin that the French encountered were the Kitcisìpiriniwak whose village was located on an island in the Ottawa River; the French called this group La Nation de l'Isle. The first recorded meeting between Europeans and Algonquins occurred at Tadoussac in the summer of 1603, when Samuel de Champlain came upon a party of Algonquins, led by the Kitcisìpirini Chief Tessouat. They were celebrating with the Montagnais and Etechemins ( Malecite) a recent victory over the Iroquois.

At first, the term "Algonquin" was used only for a second group, the Wàwàckeciriniwak. However, by 1615 the name was applied to all of the Algonquin bands living along the Ottawa River. Because of keen interest to gain control of the lower Ottawa River the Kitcisìpiriniwak and the Wàwàckeciriniwak came under fierce opposition. These two large groups allied together, under the leadership of Sachem Charles Parcharini, maintaining the Omàmiwinini identity and territory.

The Algonquin Indians were the victims of unfortunate European politics. When the French arrived trading firearms for furs, the Algonquins responded to the opportunity to establish an alliance. Though the French were good friends to the Algonquins, they did not make such good allies. The powerful Iroquois, historically the enemy of the Algonquins, aided first by the Dutch and later by the English, defeated the French and their Algonquin allies.

In 1632, after Sir David Kirke's occupation of New France had demonstrated French colonial vulnerability, the French began to trade muskets to the Algonquins and their allies. French Jesuits began to actively seek Algonquin conversions to Roman Catholicism, opening up a bitter divide between traditionalists and converts.

Until 1642, the Iroquois had never dared to attack the Kitcisìpirinik fortress, but then a surprise winter raid hit the Algonkin, inflicting severe casualties while most of their warriors were absent. Then, on March 6 ( Ash Wednesday), 1647, a large Mohawk war party hit Kitcisìpiriniwak living near Trois-Rivières and almost exterminated them. Some joined the mission at Sillery and were mostly destroyed by an epidemic by 1676.

The Sulpician Mission of the Mountain was founded at Montreal in 1677, and some Algonquins settled there together with Iroquois converts. However many did maintain attachment to the traditional territory and the trading traditions. While those that agreed to move to the established reserves or joined other historic bands and were then federally "recognized" by the Canadian authorities, many others did not re-locate and were later referred to as "stragglers" in the Ottawa and Pontiac Counties. Some, encouraged by the French, had remained at Trois-Rivières and their settlement at nearby Pointe-du-Lac remained until about 1830, when the last 14 families, numbering about 50 persons, moved to Oka.

Starting in 1721, many Christian Algonquins had began to summer at Oka, a Mohawk settlement near Montreal that was then considered one of the Seven Nations of Canada. Algonquin warriors continued to fight in alliance with France until the British conquest of Quebec in 1760. Fighting on behalf of the British Crown, the Algonquins took part in the Barry St. Leger campaign during the American Revolutionary War. The British estimate of their population in 1768 was 1,500.

Loyalist settlers began encroaching on Algonquin lands shortly after the Revolution. Later in the nineteenth century, the lumber industry began to move up the Ottawa valley, and the remaining Algonquins were relegated to a string of small reserves.

Although the historical Algonquin society was largely hunting- and fishing-based, some Algonquins practiced agriculture and cultivated corn, beans, and squash, the famous "Three Sisters" of indigenous horticulture. Traditionally, the Algonquins lived in cone-shaped tipi-like dwellings, rather than the usual North Eastern dome-shaped wigwams. They also built rectangular hunting shelters.

Bring primarily a hunting culture, mobility was essential. Material used had to be light and easy to transport. Canoes were made of birch bark, sowed with spruce roots and rendered waterproof by the application of heated-up spruce resin and grease. It was easy to move and the material readily available. During winter, toboggans were used to transport material and people used snowshoes to walk on the snow. For babies, they constructed tikinàgan (cradleboards) to carry them. They were built with wood and covered with an envelope made of leather or material. The baby was standing up with his feet resting on a small board. The mother would then put the tikinàgan on her back. This allowed the infant to look around and observe his surroundings, therefore start learning how everyday tasks were done.

The Algonquins were practitioners of Midewiwin, the secretive religion of the aboriginal groups of the Maritimes, New England, and Great Lakes regions in North America. Its practitioners are called Midew and the practices of Midewiwin referred to as Mide. Occasionally, male Midew are called Midewinini, which sometimes is translated into English as either "shaman" or "medicine man." Midewiwin is based on the world view (religious beliefs) of the Ojibwa people.

The Algonquin believed they were surrounded by many manitòk or spirits. The "Great Spirit" was the creator of the world, a supernatural power inherent in all things, both living and non-living. There were also many lesser spirits, both good and evil.

Dreams were of particular significance, and their interpretation was an important responsibility of the shamans. Their shamans were believed to be able to communicate with the spirit world, and thus their guidance was sought by hunters for success in the hunt, for healing the sick, and generally for guidance on important matters of life. They believed that after death the spirits of hunters went on to pursue the spirits of animals. They also had a great fear of witchcraft, fearing to use their real names in case of misuse by enemies with spiritual power and evil intent.

An important ceremony for the Algonquins was the annual "Feast of the Dead." This was a war dance performed for visiting tribes, which in addition to its spiritual significance provided an occasion for the strengthening of relations between villages and the exchange of gifts, particularly beaver furs.

With the arrival of the French, many Algonquins were proselytized to Christianity, but many still practice Midewiwin or co-practice Christianity and Midewiwin.

Contemporary Algonquin

In the early twenty-first century, almost 8,000 Algonquins in Canada were organized into ten separate First Nations: nine in Quebec and one in Ontario. They occupy territory along the Ottawa River valley which forms the present border between Ontario and Quebec.

In 1982, members of the Algonquin tribe successfully blockaded a commercial rice-harvesting venture that was given federal governmental permission to harvest the wild rice that the tribe has traditionally gathered by hand for centuries. Hundreds of people blockaded roads, and despite police helicopters, paddywagons, and "a lot of hostility and pushing and shoving," according to Harold Perry, honorary chief of the Ardoch Algonquins, the tribe and its supporters held their ground for 27 days-long enough for the federal government to reverse its decision and revoke the commercial permit.

Tensions with the lumber industry have flared up among Algonquin communities, in response to the practice of clear-cutting. In Ontario, an Algonquin land claim from 1983 called into dispute much of the southeastern part of the province, stretching from near North Bay to near Hawkesbury and including Ottawa, Pembroke, and most of Algonquin Provincial Park.

In 2000, Algonquins from Timiskaming First Nation played a significant part in the local popular opposition to the plan to convert Adams Mine into a garbage dump.

Members of the Algonquin tribe began a peaceful blockade of a uranium mining operation on their sacred lands north of Kingston, Ontario on June 29, 2007.

1. Barry M. Pritzker, A Native American Encyclopedia: History, Culture, and Peoples (New York, NY: Oxford University Press, 2000, ISBN 0195138775).

2. For example T. J. Campbell. Algonquins in the Catholic Encyclopedia, Eleventh ed. (1911) Retrieved November 13, 2007.

3. Bob Lovelace An Algonquin History.

4. Ardoch Algonquin First Nation (August 23, 2007) Algonquin Alliance Protest Update.

References

Bright, William. Native American Place Names of the United States. Norman, OK: University of Oklahoma Press, 2007. ISBN 0806135980

Cronon, William. Changes in the Land: Indians, Colonists, and the Ecology of New England. New York, NY: Hill and Wang, 1983. ISBN 0809001586

Hall, Robert L. An Archaeology of the Soul: North American Indian Belief and Ritual. Chicago, IL: University of Illinois Press, 1997. ISBN 0252066022

Moondancer and Strong Woman. A Cultural History of the Native Peoples of Southern New England: Voices from Past and Present. Boulder, CO: The Bauu Institute, Bauu Press, 2007. ISBN 097213493X

Pritzker, Barry M. A Native American Encyclopedia: History, Culture, and Peoples. New York, NY: Oxford University Press, 2000. ISBN 0195138775

Sultzman, Lee. Algonkin History, 1999. Retrieved April 29, 2009.

Waldman, Carl. Atlas of the North American Indian, Revised Edition. New York, NY: Checkmark Books, 2000. ISBN 0816039755

Waldman, Carl. Encyclopedia of Native American Tribes. New York, NY: Checkmark Books, 2006. ISBN 9780816062744

External links

All links retrieved July 20, 2023.

New World Encyclopedia writers and editors rewrote and completed the Wikipedia article in accordance with New World Encyclopedia standards. This article abides by terms of the Creative Commons CC-by-sa 3.0 License (CC-by-sa), which may be used and disseminated with proper attribution. Credit is due under the terms of this license that can reference both the New World Encyclopedia contributors and the selfless volunteer contributors of the Wikimedia Foundation. To cite this article click here for a list of acceptable citing formats.The history of earlier contributions by wikipedians is accessible to researchers here:

The history of this article since it was imported to New World Encyclopedia:

Note: Some restrictions may apply to use of individual images which are separately licensed.

# data[].attributes.attachment_link.description
This article is about the Algonquin of Quebec and the Ottawa Valley. For the large number of peoples speaking Algonquian languages, see Algonquian peoples. Algonquin Algonquin Couple, an 18th-century watercolor.

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Iroquois
Haudenosaunee

Total population

approx. (30,000 to 80,000 in the U.S. 125,000

45,000 in Canada)

Regions with significant populations

Languages

Mohawk, Oneida, Onondaga, Cayuga, Seneca, Tuscarora, English, French

Religions

Christianity, Longhouse religion

The Iroquois Nation or Iroquois Confederacy (Haudenosaunee) was a powerful and unique gathering of Native American tribes that lived prior to the arrival of Europeans in the area around New York State. In many ways, the constitution that bound them together, The Great Binding Law, was a precursor to the American Constitution. It was received by the spiritual leader, Deganawida (The Great Peacemaker), assisted by the Mohawk leader, Hiawatha five tribes came together. These were the Cayuga, Mohawk, Oneida, Onondaga, and Seneca. Later, the Tuscarora joined and this group of six tribes united together under one law and a common council.

For many years the Iroquois maintained their autonomy, battling the French who were allied with the Huron, enemy of the Iroquois. Generally siding with the British, a schism developed during the American Revolutionary War when the Oneida and Tuscarora supported the Americans. After the American victory, Joseph Brant and a group of Iroquois left and settled in Canada on land given them by the British. Many of the Oneida, Onondaga, Seneca, and Tuscarora stayed in New York, settling on reservations where they continue to live, and many Oneida moved to a reservation in Wisconsin. Although separated geographically, the Iroquois culture and traditions are preserved in these locations.

Introduction

The word Iroquois has two potential origins. First, the Haudenosaunee often ended their oratory with the phrase "hiro kone"; "hiro" which translates as "I have spoken," "kone" which can be translated several ways, the most common being "in joy," "in sorrow," or "in truth.""Hiro kone" to the French encountering the Haudenosaunee would sound like "Iroquois," pronounced iʁokwa in French. An alternate possible origin of the name Iroquois is reputed to come from a French version of a Huron (Wyandot) name-considered an insult-meaning "Black Snakes." The Iroquois were enemies of the Huron and the Algonquin, who were allied with the French, due to their rivalry in the fur trade.

The Iroquois Confederacy (also known as the "League of Peace and Power"; the "Five Nations"; the "Six Nations"; or the "People of the Long house") is a group of First Nations/ Native Americans that originally consisted of five tribes: the Mohawk, the Oneida, the Onondaga, the Cayuga, and the Seneca. A sixth tribe, the Tuscarora, joined after the original five nations were formed. The original five tribes united between 1450 and 1600 by two spiritual leaders, Hiawatha and Deganawida who sought to unite the tribes under a doctrine of peace. The Iroquois sided with the British during the American Revolution.

The combined leadership of the Nations is known as the Haudenosaunee. It should be noted that "Haudenosaunee" is the term that the people use to refer to themselves. Haudenosaunee means "People of the Long House." The term is said to have been introduced by The Great Peacemaker at the time of the formation of the Confederacy. It implies that the Nations of the confederacy should live together as families in the same long house. Symbolically, the Seneca were the guardians of the western door of the "tribal long house," and the Mohawk were the guardians of the eastern door.

At the time that Europeans first arrived in North America, the Confederacy was based in what is now the northeastern United States and southern Canada, including New England, Upstate New York, and Pennsylvania, Ontario, and Quebec. After the American Revolutionary War most of the Iroquois moved to Canada where they were given land by the British.

The Iroquois nations' political union and democratic government has been credited by some] as one of the influences on the United States Constitution. However, that theory has fallen into disfavor among many historians, and is regarded by others as mythology:

The voluminous records we have for the constitutional debates of the late 1780s contain no significant references to the Iroquois.

The Iroquois probably held some sway over the thinking of the Framers and the development of the U.S. Constitution and the development of American democracy, albeit perhaps indirectly or even subconsciously... However, the opposition is probably also correct. The Iroquois influence is not as great as [some historians] would like it to be, the framers simply did not revere or even understand much of Iroquois culture, and their influences were European or classical - not wholly New World.

Early History

The Iroquois Confederacy was established prior to major European contact, complete with a constitution known as the Gayanashagowa (or "Great Law of Peace") with the help of a memory device in the form of special beads called wampum that have inherent spiritual value (wampum has been inaccurately compared to money in other cultures). Most anthropologists have traditionally speculated that this constitution was created between the middle 1400s and early 1600s. However, recent archaeological studies have suggested the accuracy of the account found in oral tradition, which argues that the federation was formed around August 31, 1142 based on a coinciding solar eclipse.

The two spiritual leaders, Ayonwentah (generally called Hiawatha due to the Longfellow poem) and "Deganawidah, The Great Peacemaker," brought a message of peace to squabbling tribes. The tribes who joined the League were the Seneca, Onondaga, Oneida, Cayuga and Mohawks. Once they ceased most infighting, they rapidly became one of the strongest forces in seventeenth and eighteenth century northeastern North America.

According to legend, an evil Onondaga chieftain named Tadadaho was the last to be converted to the ways of peace by The Great Peacemaker and Ayonwentah, and became the spiritual leader of the Haudenosaunee. This event is said to have occurred at Onondaga Lake near Syracuse, New York. The title Tadadaho is still used for the league's spiritual leader, the fiftieth chief, who sits with the Onondaga in council, but is the only one of the fifty chosen by the entire Haudenosaunee people.

The League engaged in a series of wars against the French and their Iroquoian-speaking Wyandot ("Huron") allies. They also put great pressure on the Algonquian peoples of the Atlantic coast and what is now boreal Canadian Shield region of Canada and not infrequently fought the English colonies as well. During the seventeenth century, they are also credited with having conquered and/or absorbed the Neutral Indians and Erie Tribe to the west as a way of controlling the fur trade, even though other reasons are often given for these wars.

By 1677, the Iroquois formed an alliance with the English through an agreement known as the Covenant Chain. Together, they battled the French, who were allied with the Huron, another Iroquoian people but a historic foe of the Confederacy.

The Iroquois were at the height of their power in the seventeenth century, with a population of about twelve thousand people. League traditions allowed for the dead to be symbolically replaced through the "Mourning War," raids intended to seize captives to replace lost compatriots and take vengeance on non-members. This tradition was common to native people of the northeast and was quite different from European settlers' notions of combat.

Four delegates of the Iroquoian Confederacy, the "Indian Kings," traveled to London, England, in 1710 to meet Queen Anne in an effort to cement an alliance with the British. Queen Anne was so impressed by her visitors that she commissioned their portraits by court painter John Verelst. The portraits are believed to be some of the earliest surviving oil portraits of Native American peoples taken from life.

Principles of the Peace Constitution

Originally the principal object of the council was to raise up sachems, or chiefs, to fill vacancies in the ranks of the ruling body occasioned by death or deposition; but it transacted all other business which concerned the common welfare. Eventually the council fell into three kinds of ceremonies, which may be distinguished as Civil, Mourning, and Religious.

The first declared war and made peace, sent and received embassies, entered into treaties with foreign tribes, regulated the affairs of subjugated tribes, as well as other general welfare issues. The second raised up sachems and invested them with office, termed the Mourning Council (Henundonuhseh) because the first of its ceremonies was the lament for the deceased ruler whose vacant place was to be filled. The third was held for the observance of a general religious festival, as an occasion for the confederated tribes to united under the auspices of a general council in the observance of common religious rites. But as the Mourning Council was attended with many of the same ceremonies it came, in time, to answer for both. It became the only council they held when the civil powers of the confederacy terminated with the supremacy over them of the state.

Member nations

The first five nations listed below formed the original Five Nations (listed from west to north); the Tuscarora became the sixth nation in 1720, when they fled north from the British colonization of North Carolina and petitioned to become the Sixth Nation. This is a non-voting position, but places them under the protection of the Confederacy.

English

Iroquoian

Meaning

17th/18th century location

Tuscarora Ska-Ruh-Reh ¹
"Shirt-Wearing People"

From North Carolina ²

¹ Not one of the original Five Nations; joined 1720.
² Settled between Oneidas and Onondagas.

Eighteenth century

During the French and Indian War, the Iroquois sided with the British against the French and their Algonquin allies, both traditional enemies of the Iroquois. The Iroquois hoped that aiding the British would also bring favors after the war. Practically, few Iroquois joined the fighting and the Battle of Lake George found a group of Mohawk and French ambush a Mohawk-led British column. The British government issued the Royal Proclamation of 1763 after the war, which restricted white settlement beyond the Appalachians, but this was largely ignored by the settlers and local governments.

During the American Revolution, many Tuscarora and the Oneida sided with the Americans, while the Mohawk, Seneca, Onondaga, and Cayuga remained loyal to Great Britain. This marked the first major split among the Six Nations. After a series of successful operations against frontier settlements, led by the Mohawk leader Joseph Brant and his British allies, the United States reacted with vengeance. In 1779, George Washington ordered Col. Daniel Brodhead and General John Sullivan to lead expeditions against the Iroquois nations to "not merely overrun, but destroy," the British-Indian alliance. The campaign successfully ended the ability of the British and Iroquois to mount any further significant attacks on American settlements.

In 1794, the Confederacy entered into the Treaty of Canandaigua with the United States. After the American Revolutionary War, Captain Joseph Brant and a group of Iroquois left New York to settle in Canada. As a reward for their loyalty to the English Crown, they were given a large land grant on the Grand River. Brant's crossing of the river gave the original name to the area: Brant's Ford. By 1847, European settlers began to settle nearby and named the village Brantford, Ontario. The original Mohawk settlement was on the south edge of the present day city at a location favorable for landing canoes. Prior to this land grant, Iroquois settlements did exist in that same area and elsewhere in southern Ontario, extending further north and east (from Lake Ontario eastwards into Quebec around present-day Montreal). Extensive fighting with Huron meant the continuous shifting of territory in southern Ontario between the two groups long before European influences were present.

Government

The Iroquois have a representative government known as the Grand Council. Each tribe sends chiefs to act as representatives and make decisions for the whole nation. The number of chiefs has never changed.

Haudenosaunee clans

Within each of the six nations, people are divided into a number of matrilineal clans. Each clan is distinguished by its association with a different animal. Men wore feathered hats, called gustoweh, of the style of his mother's tribe. A gustoweh consists of a dome formed from wood used for making baskets, often ash, and covered with turkey feathers. Sockets are constructed to hold upright and side (laying down) eagle feathers, with each tribe having a different number and arrangement of these feathers. Thus, Mohawk three upright feathers; Oneida have two upright feathers and the third for a side feather; the Onondaga have one upright and one side feather; the Cayuga gustoweh has one feather at a forty-five degree angle; Seneca have one upright feather; and the Tuscarora have just the wing and body feathers with no eagle feathers.

The number of clans varies by nation, currently from three to eight, with a total of nine different clan names.

The economy of the Iroquois originally focused on communal production and combined elements of both horticulture and hunter-gatherer systems. The Iroquois people were predominantly agricultural, harvesting the "Three Sisters" commonly grown by Native American groups: maize, beans, and squash. They developed certain cultural customs related to their lifestyle. Among these developments were ideas concerning the nature and management of property.

The Iroquois developed a system of economics very different from the now dominant Western variety. This system was characterized by such components as communal land ownership, division of labor by gender, and trade mostly based on gift economics.

The structure of the traditional Iroquois economy created a unique property and work ethic. The threat of theft was almost nonexistent, since little was held by the individual except basic tools and implements that were so prevalent they had little value. The only goods worth stealing would have been wampum. A theft-free society can be respected by all, communal systems such as that of the Iroquois are often criticized for not providing any incentive to work. In order for the Iroquois to succeed without an individual incentive, they had to develop a communal work ethic. Virtue became synonymous with productivity. The idealized Iroquois man was a good warrior and productive hunter while the perfect woman excelled in agriculture and housekeeping. By emphasizing an individual's usefulness to society, the Iroquois created a mindset that encouraged their members to contribute even though they received similar benefits no matter how hard they worked.

As a result of their communal system, some would expect the Iroquois to have a culture of dependence without individuality. The Iroquois, however, had a strong tradition of autonomous responsibility. Iroquois men were taught to be self-disciplined, self-reliant, and responsible as well as stoic. The Iroquois attempted to eliminate any feelings of dependency during childhood and foster a desire for responsibility. At the same time, the child would have to participate in a communal culture, so children were taught to think as individuals but work for the community.

Contact with Europeans in the early 1600s had a profound impact on the economy of the Iroquois. At first, they became important trading partners, but the expansion of European settlement upset the balance of the Iroquois economy. By 1800 the Iroquois had been confined to reservations, and they had to adapt their traditional economic system. In the twentieth century, some of the Iroquois groups took advantage of their independent status on the reservation and started Indian casinos. Other Iroquois have incorporated themselves directly into the outside economies off the reservation.

Land ownership

The Iroquois had an essentially communal system of land distribution. The tribe owned all lands but gave out tracts to the different clans for further distribution among households for cultivation. The land would be redistributed among the households every few years, and a clan could request a redistribution of tracts when the Clan Mothers' Council gathered. Those clans that abused their allocated land or otherwise did not take care of it would be warned and eventually punished by the Clan Mothers' Council by having the land redistributed to another clan. Land property was really only the concern of the women, since it was the women's job to cultivate food and not the men's.

The Clan Mothers' Council also reserved certain areas of land to be worked by the women of all the different clans. Food from such lands, called kěndiǔ"gwǎ'ge' hodi'yěn'tho, would be used at festivals and large council gatherings.

Division of labor: agriculture and forestry

The division of labor reflected the dualistic split common in the Iroquois culture. The twin gods Sapling (East) and Flint (West) embodied the dualistic notion of two complementary halves. Dualism was applied to labor with each gender taking a clearly defined role that complemented the work of the other. Women did all work involving the field while men did all work involving the forest including the manufacture of anything involving wood. The Iroquois men were responsible for hunting, trading, and fighting, while the women took care of farming, food gathering, and housekeeping. This gendered division of labor was the predominate means of dividing work in Iroquois society. At the time of contact with Europeans, Iroquois women produced about 65 percent of the food and the men 35 percent. The combined production of food was successful to the point where famine and hunger were extremely rare-early Europeans settlers often envied the success of Iroquois food production.

The Iroquois system of work matched their system of land ownership. Since the Iroquois owned property together, they worked together as well. The women performed difficult work in large groups, going from field to field helping one another work each others' land. Together they would sow the fields as a "mistress of the field" distributed a set amount of seeds to each of the women. The Iroquois women of each agricultural group would select an old but active member of their group to act as their leader for that year and agree to follow her directions. The women performed other work cooperatively as well. The women would cut their own wood, but their leader would oversee the collective carrying of the wood back to the village. The women's clans performed other work, and according to Mary Jemison, a white girl kidnapped and assimilated into their culture, the collective effort averted "every jealousy of one having done more or less work than another."

The Iroquois men also organized themselves in a cooperative fashion. Of course, the men acted collectively during military actions, as there is little sense in a single individual fighting entirely alone in battle. The other jobs of men, such as hunting and fishing, also involved cooperative elements similar to women's cooperation. However, the men differed from the women in that they more often organized as a whole village rather than as a clan. The men organized hunting parties where they used extensive cooperation to kill a large amount of game. One first hand account told of a large hunting party that built a large brush fence in a forest forming a V. The hunters burned the forest from the open side of the V, forcing the animals to run towards the point where the village's hunters waited in an opening. A hundred deer could be killed at a time under such a plan.

The men also fished in large groups. Extensive fishing expeditions often took place where men in canoes with weirs and nets covered entire streams to reap large amounts of fish, sometimes a thousand in half of a day. A hunting or fishing party's takings were considered common property and would be divided among the party by the leader or taken to the village for a feast. Hunting and fishing were not always cooperative efforts, but the Iroquois generally did better in parties than as individuals.

The cooperative production and communal distribution of goods made internal trade within the Iroquois Confederacy pointless, but external trade with tribes in regions with resources the Iroquois lacked served a purpose. The Iroquois traded excess corn and tobacco for the pelts from the tribes to the north and the wampum from the tribes to the east. The Iroquois used gift exchange more often than any other mode of exchange. This gift-giving reflected the reciprocity in Iroquois society. The exchange would begin with one clan giving another tribe or clan a present with the expectation of some sort of needed commodity being given in return. This form of trade ties to the Iroquois culture's tendency to share property and cooperate in labor. In all cases no explicit agreement is made, but one service is performed for the community or another member of the community's good with the expectation that the community or another individual would give back. External trade offered one of the few opportunities for individual enterprise in Iroquois society. A person who discovered a new trading route had the exclusive right to trade along the same route in the future; however, clans would still collectivize trading routes to gain a monopoly on a certain type of trade.

The arrival of Europeans created the opportunity for greatly expanded trade. Furs were in demand in Europe, and they could be acquired cheaply from Indians in exchange for manufactured goods the Indians could not make themselves. Trade did not always benefit the Indians. The British took advantage of the gift-giving culture. They showered the Iroquois with European goods, making them dependent on such items as rifles and metal axes. The Iroquois had little choice but to trade for gunpowder after they had discarded their other weapons. The British primarily used these gifts to gain support among the Iroquois for fighting against the French.

The Iroquois also traded for alcohol, a substance they did not have before the arrival of Europeans. Eventually, this would have a very negative impact on Iroquois society. The problem became so bad by 1753 that Scarrooyady, an Iroquois Chief, had to petition the Governor of Pennsylvania to intervene in trade:

Your Traders now bring scarce anything but Rum and Flour; they bring little powder and lead, or other valuable goods ... and get all the skins that should go to pay the debts we have contracted for goods bought of the Fair Traders; by this means we not only ruin ourselves but them too. These wicked Whiskey Sellers, when they have once got the Indians in liquor, make them sell their very clothes from their backs. In short, if this practice be continued, we must be inevitably ruined.

Land after the Europeans arrived

The Iroquois system of land management had to change with the coming of the Europeans and the forced isolation to reservations. The Iroquois had a system of collectively owned land free to be used as needed by their members. While this system was not wholly collective as land was distributed to individual family groups, the Iroquois lacked the Western conception of property as a commodity. After the Europeans arrived and placed the Iroquois on reservations, the natives had to adjust their property system to a more Western model. Despite the influence of Western culture, the Iroquois have maintained a unique view of property over the years. Modern-day Iroquois Doug George-Kanentiio sums up his perception of the Iroquois property view: The Iroquois have

no absolute right to claim territory for purely monetary purposes. Our Creator gave us our aboriginal lands in trust with very specific rules regarding its uses. We are caretakers of our Mother Earth, not lords of the land. Our claims are valid only so far as we dwell in peace and harmony upon her.

Similar sentiments were expressed in a statement by the Iroquois Council of Chiefs (or Haudenosaunee) in 1981. The Council distinguished the "Western European concepts of land ownership" from the Iroquois view that "the earth is sacred" and "was created for all to use forever-not to be exploited merely for this present generation." Land is not just a commodity and "In no event is land for sale." The statement goes on, "Under Haudenosaunee law, Gayanerkowa, the land is held by the women of each clan." It is principally the women who are responsible for the land, who farm it, and who care for it for the future generations. When the Confederacy was formed, the separate nations formed one union. The territory of each nation became Confederacy land even though each nation continued to have a special interest in its historic territory the Council's statement reflects the persistence of a unique view of property among the Iroquois.

The system of the Grand River Iroquois (two Iroquois reservations in Canada) integrated the traditional Iroquois property structure with the new way of life after being confined to a reservation. The reservation was established under two deeds in the eighteenth century. These deeds gave corporate ownership of the reservation lands to the Six Nations of the Iroquois. Individuals would then take a perpetual lease on a piece of land from the Confederacy. The Iroquois idea that land came into one's possession if cared for and reverted to public control if left alone persisted in reservation property law. In one property dispute case, the Iroquois Council sided with the claimant who had made improvements and cultivated the land over the one who had left it alone. The natural resources on the land belonged to the tribe as a whole and not to those who possessed the particular parcel. The Iroquois leased the right to extract stone from the lands in one instance and fixed royalties on all the production. After natural gas had been discovered on the reservation, the Six Nations took direct ownership of the natural gas wells and paid those who had wells on their land compensation only for damages done by gas extraction. This setup closely resembled the precontact land distribution system where the tribes actually owned the land and distributed it for use but not unconditional ownership. Another instance of traditional Iroquois property views impacting modern-day Indian life involves the purchase of land in New York State by the Seneca- Cayuga tribe, perhaps for a casino. The casino would be an additional collectively-owned revenue maker. The Seneca-Cayuga already own a bingo hall, a gas station, and a cigarette factory. The later-day organization of reservation property directly reflects the influence of the precontact view of land ownership.

Iroquois mythology

The Iroquois believed in a supreme spirit, Orenda, the "Great Spirit" from whom all other spirits were derived. Atahensic (also called Ataensic) is a sky goddess who fell to the earth at the time of creation. According to legend, she was carried down to the land by the wings of birds. After her fall from the sky she gave birth to Hahgwehdiyu and Hahgwehdaetgah, twin sons. She died in childbirth and was considered the goddess of pregnancy, fertility, and feminine skills.

Hahgwehdiyu put a plant into his mothers lifeless body and from it grew maize as a gift to humankind. Hahgwehdaetgah his twin was an evil spirit.

Gaol is the wind god. Gohone is the personification of the winter. Adekagagwaa is the personification of the summer. Onatha is a fertility god and patron of farmers, particularly farmers of wheat. Yosheka is another creator god. A giant named Tarhuhyiawahku held the sky up.

The Oki is the personification of the life-force of the Iroquois, as well as the name of the life force itself. It is comparable to Wakanda ( Lakota) and the Manitou (Algonquian).

The Jogah are nature spirits, similar to both nymphs and fairies. Ha Wen Neyu is the "Great Spirit."

The first people were created by Iosheka, a beneficient God who heals disease, defeated demons, and gave many of the Iroquois magical and ceremonial rituals, as well as tobacco, a central part of the Iroquois religion. He is also venerated in Huron mythology.

The north wind is personified by a bear spirit named Ya-o-gah, who lived in a cave and was controlled by Gah-oh. Ya-o-gah could destroy the world with his fiercely cold breath, but is kept in check by Gah-oh.

Sosondowah was a great hunter (known for stalking a supernatural elk) who was captured by Dawn, a goddess who needed him as a watchman. He fell in love with Gendenwitha ("she who brings the day"; alt: Gendewitha), a human woman. He tried to woo her with song. In spring, he sang as a bluebird, in summer as a blackbird and in autumn as a hawk, who then tried to take Gendenwitha with him to the sky. Dawn tied him to her doorpost. She then changed Gendenwitha into the Morning Star, so he could watch her all night but never be with her.

Contemporary Life

The total number of Iroquois today is hard to establish. About 45,000 Iroquois lived in Canada in 1995. In the 2000 census, 80,822 people in the United States claimed Iroquois ethnicity, with 45,217 of them claiming only Iroquois background. However, tribal registrations in the United States in 1995 numbered about 30,000 in total.

Many Iroquois have been fully integrated into the surrounding Western economy of the United States and Canada. For others their economic involvement is more isolated in the reservation. Whether directly involved in the outside economy or not, most of the Iroquois economy is now greatly influenced by national and world economies. The Iroquois have been involved in the steel construction industry for over a hundred years, with many men from the Mohawk nations working on such high-steel projects as the Empire State Building and World Trade Center. Inside the reservation the economic situation has often been bleak. For instance, the U.S. side of the Mohawk reservation has recently had unemployment as high as 46 percent. Many reservations have successful businesses, however. The Seneca reservation contains the City of Salamanca, New York, a center of the hardwoods industry with a Native American population of 13 percent. The Seneca make use of their independent reservation status to sell gasoline and cigarettes tax-free and run high-stakes bingo operations. The Seneca have also opened casinos in New York State, including Niagara Falls and in Salamanca, New York.

The Oneida have also set up casinos on their reservations in New York and Wisconsin. The Oneida are one of the largest employers in northeastern Wisconsin with over 3,000 employees, including 975 people in tribal government. The Tribe manages over 16 million dollars in federal and private grant monies and a wide range of programs, including those authorized by the Indian Self-Determination and Education Assistance Act. The Oneida business ventures have brought millions of dollars into the community and improved the standard of living.

1. Tom Wanamaker, From beads to banner Indian Country Today Retrieved October 17, 2007.

2. Jack Rakove, Did the Founding Fathers Really Get Many of Their Ideas of Liberty from the Iroquois? History News Network (July 21, 2005). Retrieved October 23, 2007.

3. Barbara A. Mann and Jerry L. Fields, "A Sign in the Sky: Dating the League of the Haudenosaunee," American Indian Culture and Research Journal 21(2) (1997):105-163.

4. Maureen Zieber, Gustoweh Worn by the Haudenosaunee Native American History, Suite 101 (2009). Retrieved September 23, 2011.

5. M. Caskey, T. Rapida, and M. Wubbold, Iroquois Confederacy and the US Constitution (Portland State University:pdx.edu (2001). Retrieved August 31, 2007.

6. D. George-Kanentiio, Iroquois Culture and Commentary (Santa Fe: Clear Light Publishers, 2000, ISBN 1574160532).

References

Axtell, J. (ed). The Indian Peoples of Eastern America: A Documentary History of the Sexes. New York, NY: Oxford University Press, 1981. ISBN 019502740X

George-Kanentio, D. Iroquois Culture and Commentary. Santa Fe: NM:Clear Light Publishers, 2000. ISBN 1574160532.

Johansen, Bruce E. Forgotten Founders: How the American Indian Helped Shape Democracy. Boston, MA: Harvard Common Press, 1981. ISBN 978-0916782900

Johansen, Bruce E. (ed.). The Encyclopedia of Native American Economic History. Westport, CT: Greenwood Press, 1999. ISBN 0313306230.

Seaver, James E. A Narrative of the Life of Mrs. Mary Jemison. Norman, OK: University of Oklahoma Press, 1992. ISBN 0806123818

Stites, S. Economics of the Iroquois. Lancaster, PA: New Era Printing Co., 1905. ISBN 0030795508.

Wallace, A. The Death and Rebirth of the Seneca. New York, NY:Vintage Books, 1992. ISBN 039471699x.

Waldman, Carl. Encyclopedia of Native American Tribes. New York, NY: Checkmark Books, 2006. ISBN 9780816062744

Williams, Glenn F. Year of the Hangman: George Washington's Campaign Against the Iroquois. Yardley, PA: Westholme Publishing, 2005. ISBN 1594160414.

Zieber, Maureen. Gustoweh Worn by the Haudenosaunee Native American History, Suite 101, 2009. Retrieved September 23, 2011.

External links

All links retrieved March 6, 2018.

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Iroquois Haudenosaunee Total population approx. (30,000 to 80,000 in the U.S. 125,000 45,000 in Canada) Regions with significant populations Languages Mohawk, Oneida, Onondaga, Cayuga, Seneca, Tuscarora, English, French Religions Christianity, Longhouse religion The Iroquois Nation or Iroquois Confederacy (Haudenosaunee) was a powerful and unique gathering of Native American tribes that lived prior to the arrival of Europeans in the area around New York State.

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Usando la información de las páginas enlazadas en Padlet, se le asignará UNA tribu y se le pedirá que investigue (usando los enlaces y la investigación independiente si es necesario) e incluya lo siguiente en su publicación de Padlet:

¡DEBES poner tu nombre en tu publicación o no puedo darte crédito!

NO copiar y pegar. Debes reescribirlo con tus propias palabras o no se te dará crédito.

*Para los primeros en terminar, pueden completar el Edpuzzle sobre nativos y el español vinculado al final.

• Describe su geografía y clima (¿Cómo era el clima y cómo afectó esto a su tribu?) / Debes encontrar un mapa de su tierra natal tradicional (5 puntos)

• ¿Qué idioma hablaban? (5 puntos)

• Alimentos y Dieta (Cultivos que cultivaron, plantas que recolectaron y/o animales que cazaron) (10 puntos)

•Modos de Transporte (¿Cómo viajaron?) (5pts)

• ¿Tenían ceremonias especiales o días festivos? (Estos podrían incluir ceremonias que tienen lugar durante una celebración, cosecha, nacimiento o mayoría de edad) (10 puntos)

• Estructura social (¿Quién está a cargo? ¿Cómo se toman las decisiones?) (10 puntos) •

Roles de género (resalte los diferentes roles para hombres y mujeres) (10 puntos)

• Vivienda/Refugio (qué tipo de estructuras construyeron y cómo las construyeron) (10 puntos)

• Información cultural adicional (puede ser información sobre los tipos de música/arte/ropa que son populares entre este grupo) (10 puntos)

• Incluye al menos una imagen/vídeo que encuentres sobre tu grupo (10 puntos)

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Name Of The Civilization - The name of the civilization we chose was the Cherokee Tribe

Geography- The Cherokee Tribe were located on the coast of the Atlantic Ocean and they occupied what is now Alabama, Tennessee, Kentucky, Georgia, South Carolina, and North Carolina.

Language- The Cherokee Tribe's language is very unique. It's an Iroquoian language and it's the only Southern Iroquoian language spoken to this day.

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Isaac E, Kevin R, Jay A, Lukesh M.

Aztec's diet was based on corn, beans, squashes, potatoes, tomatoes, avocados, fish, coyotes, wild turkeys, rabbits, armadillos and snakes.

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4) The Cherokee thought that plants (after witnessing world suffering) could be used to create medicine. They had been farmers for over a thousand years.

5) They were not nomadic, they lived in permanent villages with substantial houses.

6) The Cherokee had 2 dances, Social Dances and Religious Dances. At the end of ceremonies there was always a social dance, which was open to all participants.

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Cherokee:

7. In the Cherokee tribe, women surprisingly led their tribes. Clanship would be passed through their mothers. Men made political desicions for the tribe.

8. Women were in charge of farming, property, and taking care of their family. Women made social desicions for the clans. For the men, they were in charge of hunting, war, and diplomacy.

9. The Cherokee lived in villages, their homes being more circular, made of river cane, sticks, and plaster. The roofs would be made in a cone-like shape, with a hay-like roof covering.

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Isaac E, Kevin R, Jay A, Lukesh M.

Some of the Aztec's ceremonies include human sacrifices and rituals for the gods to give them what they needed. Ex: Rain.

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The Cherokee wore deer skin, linen shirt, woven fiber

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• Describe their geography and climate (What was the weather like and how did this affect their tribe?) / You must find a map of their traditional homeland (5pts)

Ans: The weather affect the Aztecs in languages, religions, culture, Rituals etc.

• What language did they speak?(5pts)

Ans: Nahuatl

• Food and Diet (Crops they grew, plants the gathered, and/or animals they hunted) (10pts)

Ans: Beans, maize (crop)

•Modes of Transportation (How did they travel?) (5pts)

• Did they have special ceremonies or holidays? (These could include ceremonies that take place during a celebration, harvest, birth, or coming of age) (10pts)

• Societal Structure (Who is in charge? How are decisions made?) (10pts) •

Gender Roles (Highlight the different roles for men and women) (10pts)

• Housing / Shelter (what type of structures did they build and how did they construct them.) (10pts)

• Additional Cultural Information (This can be information about the types of music/art/clothing that are popular with this group) (10pts)

• Include at least one picture/video you find about your group (10pts)

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Hugo C.

Swampy-like terrain and humid-warm climate, this complicated the construction of Tenochtitlán.

The Aztec language was the Nahuatl by their big influence it was one of the most spoken languages in central America.

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The Aztecs lived in swampy/mushy land which they drained to build their cities. The climate of Mexico usually being warm or hot which made it great for hunting and growing crops.

The Aztecs spoke a language called Nahuatl, which was also the dominant language in central Mexico during the mid 1350's.

The Aztec diet consisted of crops consisted of corn, potatoes, avocados, beans and tomatoes, and their source of protein was through rabbit, wild turkey, coyotes, armadillos and snakes.

The Aztecs traveled on foot through roads and canals to navigate through the swampy areas into main cities.

Aztecs celebrated through dancing, Aztecs being huge dancers in groups consisting of other friends.

The Aztecs formed a three way alliance under their leader 'Itzcoatl' with the Texcocans and the Tacubans

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Catherine Lopez, Naialy Hernandez, Kimberly Salvador, Elisabeth Vieites

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Catherine Lopez, Naialy Hernandez, Kimberly Salvador, Elisabeth Vieites

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When the Aztecs found Mexico, the land was wet and muddy and near the Southwest border of Lake Texcoco. They decided that it was the best place to build/ settle there. The Aztecs spoke

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Lukesh Mohabir- The climate was really humid and they had to rely on water and crops. The climate made rain invaluable because of how humid it was their.

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6)the Nobles were the one who were in charge the Nobles are the behaves who told governed chiefs known as caciaves, and the the commoners.

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The Powhatan Confederacy also known as the Virginia Algonquians spoke an eastern-Algonquian language

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Question: 9&&10

their songs are called songscapes.

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-The Taino people lived in big circular houses made of wooden poles, woven straws,and palm leaves.these houses could hold up to 1-15 people.

-The Taino people were pretty equal between men and women but the Men would mostly be in the game teams while the women sometimes played when asked.

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1. Describe their geography and climate?

The Taino people settled in the Bahamas, Greater Antilles, and some of the Lesser Antilles. The weather was warm, so they mainly farmed. Some examples include cassava, potatoes, peanuts, and tobacco.

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Did they have special ceremonies or holidays? The Taino had a ceremony names Areitos, where they honored heroic deeds of Taino figures.

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the Algonquin people spoke English french and Algonquin, they lived in Quebec and Ontario and practiced midewiwin as a religion.

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the aztecs spoke nahuatl

they did human sacrifices for there gods

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1.) The Powhatan lived east of the fall line in Tidewater Virginia. Their houses were made of poles, rushes, and bark, and they supported themselves primarily by growing crops, especially maize , but also by some fishing and hunting.

2.) They have always lived through a combination of fishing, trapping, hunting, and subsistence farming.

3.) he Pamunkey River was a main mode of transportation and food source

4.)

5.) men were warriors and hunters, while women were gardeners and gatherers. The English described the men, who ran and walked extensively through the woods in pursuit of enemies or game, as tall and lean and possessed of handsome physiques. The women were shorter, and were strong because of the hours they spent tending crops, pounding corn into meal, gathering nuts, and performing other domestic chores. When the men undertook extended hunts, the women went ahead of them to construct hunting camps. The Powhatan domestic economy depended on the labor of both sexes.

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Who is in charge? Their leader was Itzcoatl.

Gender roles? Aztec men were always expected to work everyday such as craftsmen, military, and other manual labor. Women usually spent their days caring for children , preparing meals, and repairing clothing.

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Heidy, Elianny

The Aztec language was Nahuatl. They celebrated the "Fire ceremony".

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the women led the tribes instead of men which is different from other tribes they hunt for food

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The Aztecs had killed humans for the gods

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1.the language they speak is Nahuatl the civilization there know as the tenochca the structure they drained swaps and made an artificial island. The crops they made was maize(corn) along with beans,squashes,potatoes,tomato's, and avocado. they also hunted down fish rabbits armadillos and snakes. for tradition they sacrificed people. there transportation was walking

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Eastern Woodland Tribes

1-nombre de la civilizacion/contemporanea y tradicional:Algonquinos,

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The Taino people built structures made of logs and poles with thatched roofs which used to house up many people and families and there communities ranged from small familys that were about 3,000 people

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Food and Diet (Crops they grew,plants they gathered,and /or animals they hunted)The Taino diet consisted of vegetables, fruits, meat, fish,hutias, earthworms, lizards, turtles, birds, and other mammals such as manatees which were speared.Fish caught by nets, speared, poisoned, trapped in weirs, or caught with hook and line

Models of transportation (how did they travel?)

Gender Roles (highlight the different roles for men and women)

Housing/shelter (what type of structures did they build and how did they construct them.

-B

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For early finishers, you may complete the Edpuzzle about Natives and the Spanish linked at the end.

• What language did they speak?(5pts)

the language they spoke was taino, dutch, caribbean and french

• Food and Diet (Crops they grew, plants the gathered, and/or animals they hunted) (10pts)

•Modes of Transportation (How did they travel?) (5pts)

• Did they have special ceremonies or holidays? (These could include ceremonies that take place during a celebration, harvest, birth, or coming of age) (10pts)

• Societal Structure (Who is in charge? How are decisions made?) (10pts) •

Gender Roles (Highlight the different roles for men and women) (10pts)

• Housing / Shelter (what type of structures did they build and how did they construct them.) (10pts)

• Additional Cultural Information (This can be information about the types of music/art/clothing that are popular with this group) (10pts)

• Include at least one picture/video you find about your group (10pts

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Powhatan hablaban todas el mismo idioma, eran los Chickahominy, que lograron preservar su autonomía de la confederación.                                                 

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El nombre de la civilizacion es la tribu cherokee

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el idioma algonquina

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1.powhatan 2.algonquina

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They live in New Mexico, Arizona and Texas; the climate in New Mexico is arid or semi-arid, but there are areas with continental and alpine climates; the climate in Arizona is semi-arid or arid; in Texas the climate varies, but in summer there are long periods of clear skies and warm temperatures.
They speak the Rammal language, but their language may vary depending on their origins.

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Q1: Taino settled in the Caribbean where it is warm weather which allowed them to have farmland and grow crops

Q2: Taino spoke an language called Arawakan

Q3: The Taino grew things like potatoes, cassava,corn,peanuts and pineapples

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1) El clima donde vivia los Tainos era un clima muy fuerte y caluroso, Algo que afectaba mucho a la Tribu ya que Se creaban incendios en el bosque tropical donde Vivian los Tainos, causando muchos problemas.

2) Los Tainos tenian su propio idioma que era utilizado en Republica Dominicana, Puerto Rico, Bahamas, Cuba, Haiti, y Jamaica, El idioma que ellos hablaban era Tainonaíki.

3) Los Tainos realizaban sembrados a los cuales les llamaban conucos. Cultivaban Yuca, entre dulce y amarga para realizar abonos, uno de sus otros cultivos importantes eran la papa, Pina, Maiz, Mani, Pimienta, y El Tabaco.

4) El Medio de transporter de Los Tainos eran las canoas, un cajon, estrecho y El cual habia que remarlo.

5) Uno de sus primeros festivos fue la cohoba. En dicho festivos los oficiantes entraban en un estado de inhalación de sustancias psicotrópicas que provocaban alucinaciones visuales y auditivas.

6) Queines Esteban a cargo de la estructura social de Los Tainos eran Los Caciques, los naborias, los nitaínos, los bohiques o behiques, dichas decisions se tomaban de la noche a la manana en Medio de una reunion que se realizaban en las noches

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• Describe their geography and climate (cc?) / You must find a map of their traditional homeland (5pts)

• What language did they speak? Spanish

(5pts)

• Food and Diet = The Taíno diet centered around vegetables and fruits, meat, and fish, they didn't have large animals but they had small animals that they can feed themselves from but small animals such as birds,turtles and hutias.

•Modes of Transportation (How did they travel?) (5pts)

• Did they have special ceremonies or holidays? (These could include ceremonies that take place during a celebration, harvest, birth, or coming of age) (10pts)

• Societal Structure (Who is in charge? How are decisions made?) (10pts) •

Gender Roles (Highlight the different roles for men and women) (10pts)

• Housing / Shelter (what type of structures did they build and how did they construct them.) (10pts)

• Additional Cultural Information (This can be information about the types of music/art/clothing that are popular with this group) (10pts)

• Include at least one picture/video you find about your group (10pts)

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Geography and climate: Located in Canada, Quebec specifically (though I believe there's one band living in Ontario?). Originally lived in Montreal. This being Canada, it's quite cold up there.

Language: Algonquin (though most did also speak French in the past)

Food and diet: Most were hunters/fishers, though some agriculture WAS practiced, mostly in more southern areas. Commonly grown crops were/include corn, beans, squash, sunflowers, and tobacco.

Transportation: Things like canoes and toboggans.

Ceremonies, if any: Did not see one mentioned.

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Que idioma hablaban?

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BLAH BLAH BLAH

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The weather in Aztec was mild. which helped their crops to grow, so the weather was light and not harsh. They were originated as a nomadic tribe in Northern Mexico who arrived in Mesoamerica around the 13th century.

The language they speak is Nahuatl.

The food they crop/plant are corn, beans, squashes, potatoes, tomatoes and avocados. They supported themselves through fishing and hunting local animals such as rabbits, armadillos, snakes, coyotes and wild turkey.

They travel by walking to visit the places they want to go.

The type of structure they do is pyramid and temples. They make it with stones with their hands.

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The Tainos resources were mostly grown by them as in beans,squash,peppers,peanuts and pineapple and their arguicultural depended on where they were living because it would be more reliaed on if it was in jamiaca Puerto Rico

The Taino people also played a ceremonial game called batey which was used to solve conflict between different communintes. The Taino dressed very differently compared to how we dress today as in men only wearing short skirts and the women wore something similar to what the men wore as well after marriage and sometimes they would wear gold jewerly and shells.

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el idioma que hablaban los azteca era azteca náhuatl.  ellos tenian un clima cálido, en las alturas es posible encontrar climas fríos de montaña

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los aztecas se transportaban en acallis o canoas

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the Aztecs use to eat maize, beans and squash. the holidays they did was Feast of the Little Dead Ones,” on November 1st and Miccailhuitl, or “Feast of the Adult Dead” on November 2en

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que idioma hablaban ? El nahualt en algunas partes de mexico y tenochtitlan

quienes estaban a cargo ?estaban al mando el soberano o hueytlatoani

que tipo de estructura construyeron ? templos teocali ,palacios , plataformas , eran construidas Roca sobre Roca .

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1.The Aztec Empire The Aztecs had a great influence on the development of Mexican culture.

3.Nahuatl was the language French the Aztecs, who ruled Mexico between the 14th and 16th centuries before being conquered by the Spanish.

4.That food is maize,beans and squash The crops they grew were beans, peppers, avocados, tomatoes, squash, cotton, sweet potatoes, amaranth or green amaranth, pineapple, and flowers and The Aztecs hunted for deer ,rabbits ,and iguana.

6. The Aztecs had a Sophisticated road system.

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native Americans tribe  history about how they survived in the old life. 

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native Americans tribe  history about how they survived in the old life. 

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Native Americans have lived on this continent, from the northern reaches of Alaska to the Gulf Coast of Florida.Native American languages were orally transmitted. After the arrival of Europeans, several tribes began to adopt writing systems. Sequoyah, a member of the Cherokee Nation, spent 12 years developing a writing system so that his people could learn to read and write in their language, completing his 86-character syllabary in 1821. Native Americans spoke more than 300 languages.It is estimated that about 60% of the current world food supply originated in North America. When Europeans arrived, the Native Americans had already developed new varieties of corn, beans, and squashes and had an abundant supply of nutritious food. The foods of the Native Americans are widely consumed and their culinary skills still enrich the diets of nearly all people of the world today. This article provides only a small sampling of the rich and highly varied Native American food culture that has been passed down to modern civilization. also you may ask who was was their leader or who was in charge of the native Americans tribe well its was the the U.S Department of the interior the, primary federal agency charged with carrying out the United States' trust responsibility to American Indian and Alaska Native people, maintaining the government-to-government relationship with the federally recognized Indian tribes, and promoting and supporting tribal self. Also Long before steamboats, trains, and cars existed, canoes were one of the main ways that Native Americans traveled from place to place.

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Question 3 > The Taino mostly ate vegetables, fruits, meat , fish and they hunted earthworms, lizards, turtles, birds and mammals.

Question 5 > The Taino had a special ceremonial game called batey. In this event they play a game where the teams are 10 to 30 players in each team using a solid rubber ball.

Question 7 > The structures they build that helped to hunt as well was fishing nets and ropes, they made them with cotton, hemp, and palm. They also made canoes, which they made in various different sizes and could hold lots of people.

Language > Arawakan languages

Question Gender roles > Men sometimes wore short skirts and women wore a similar garment.

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Q1. Taino are from the Caribbean in south Africa where there is warm weather and it allowed them to farm and grow crops

Q2. The Taino speak a language called Arawakan

Q3. The Taino grew crops like potatoes, beans, peanuts, peppers and ate fish and shellfish

Q4. Taino had religious beliefs and rituals that involved the worship of spirits by means of carved representations

Q6. They built houses with logs and poles covered with palm leaves

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the titanic had ceremonies named areitos they also would build structures made of logs and poles with tatched roofd that used to hause up many people there resources were mostly grown by them the agriculture most of the times depends on the area where they were living

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The Algonquins are people speaking Algonquin, an Anishinaabe language they have bad lucky with Europeans people because they wanted to became Catholics

some of they became but not everybody

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El cambio climatico impactaba en los pueblos indigenas. Ese impacto se deja sentir en los ambitos de la salud y el medio ambiente.

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most were hunter fishers and many of them are in more southern areas commonly grown crops were include com beans and squash sun flowers and tobacco

there language is algonquin

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Q1. They are originally from the southeastern parts of the USA and what is now Georgia, Alabama,North and south Carolina.

Q2.The cherokee tribes speak a language called Iroquian

Q3. They grew food like corn, beans, and squash and ate fish, bread, and fried hog meat

Q5. The Cherokee tribe had a ceremony called the Green Corn Ceremony

Q6. The Cherokee built circular homes made of river cane, sticks and plaster.

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Hablaban varios idiomas, entre esos son:

Akateko

Kumiai

Mixe

Maya

Entre otros mas.

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they use to eat corn, beans, and squash and rabbits the holiday they do is The Cherokee National

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The Taino people lived in large circle like houses which were made of logs, wooden poles, and palm leaves. These houses would hold up to 1-15 people in them.

The songs that the Taino played or made was called songscapes

Also, the Taino people lived in the Bahamas, Greater Antilles and Lesser Antilles. This meant that they lived in warm-hot conditions.

The Taino society was mainly divided into two classes, one being naborias (commoners) and nitainos (nobles). These classes were governed by chiefs known as caciques.

The Taino had a diet mainly of veggies, fruits meat, and fish. They would store other larger animals until they were ready to be killed and consumed. Animals such as turtles and fish were stored in weirs since they had a similar setting, hutias and dogs were stored in corrals.

The technology the Taino's used were various things tat were used for hunting or to explore, they made fishing nets, ropes, kanoa's which would hold up to 20 people, they made bow and arrows and sometimes put various types of posion's on the tips of the arrows for more inflicted damage upon what it lands on.

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they took a bot to the ilend discushins are made buy having a conver sayshon or sending it buy male men where slaves and womans where protuts jonathan

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they took a bot to the ilend discushins are made buy having a conver sayshon or sending it buy male men where slaves and womans where protuts jonathan

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Las canoas, el mecapal y el huacal.

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The Sioux are one of the largest and oldest Native American tribes in North America, Sioux are one of the most well-known and influential tribes in the history of the United States

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Describe su geografía y clima (¿Cómo era el clima y cómo afectó esto a su tribu?) / Debes encontrar un mapa de su tierra natal tradicional (5 puntos)

RESPUESTA: afecto a los aztecas con religiones , cultura

• ¿Qué idioma hablaban? (5pts)

RESPUESTA : nahualt

• Comida y dieta (cultivos que cultivaban, plantas que recolectaban y/o animales que cazaban) (10 puntos)

RESPUESTA : todo lo que cultivaban era el maiz , amaranto frijol

•Modos de transporte (¿Cómo viajaban?) (5 puntos)

RESPUESTAS : en canoas , mecapal

• ¿Tenían ceremonias o días festivos especiales? (Esto podría incluir ceremonias que tienen lugar durante una celebración, una cosecha, un nacimiento o la mayoría de edad) (10 puntos)

RESPUESTAS:lo que hacian mas eran rituales o sacrificios

• Estructura social (¿Quién está a cargo? ¿Cómo se toman las decisiones?) (10 puntos)

RESPUESTA: el soberano

Roles de género (resalte los diferentes roles para hombres y mujeres) (10 puntos)

• Vivienda / Refugio (¿qué tipo de estructuras construyeron y cómo las construyeron?) (10 puntos)

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Jesus : I Think the pueblo have retained their pre-spanish way of life to a remarkable degree. they have retained many of their traditional arts and crafts such as pottery jewelry and kachina dolls many have kept technology to their homes as well as new crops and livestock Tourism is quite develop and visitors can appreciate the history of these people all the way back to the Ancient pueblo people also Known as Anasazi.

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1) los aztecas compartia muchos elementos de su curtura.

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Deni

1.Ellos estaban ubicado en el Centro de Mexico. El clima era caliente

2.El idioma que hablaban los azteca era El náhuatl.

3.

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Speaking Algonquin,an Anishinaabe lenguaje.

Relied heavily on hunting and fishing, some Algonquins practiced agriculture and grew corn,beans, and squash.

The Algonquians practiced the middew,the secret religion of the aboriginal groups of the maritime regions.

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• Describe their geography and climate (What was the weather like and how did this affect their tribe?) 1= The weather was dry and very hot, the climate influenced their agriculture,architecture and daily life.   • What language did they speak?(5pts) 2= They speak Nathual

• Food and Diet (Crops they grew, plants the gathered, and/or animals they hunted) (10pts) 3=Primarily vegetarian with exception of grasshoppers, maguey worms, ants and other larvae.

•Modes of Transportation (How did they travel?) (5pts)  4= Walked to most places they wanted to visit.

• Housing / Shelter (what type of structures did they build and how did they construct them.) (10pts) 5= Pyramids and Temples.

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el clima era tan variados como el clima frio de altura alta Montana y tambien climas calidos en Las selvas y los aztecas hablaban el idioma azteca nahuatl y los aztecas se transportaban en acallis o canoas y los alimentos que Ellos comian es El maiz El amaranto y los frijoles y la chia y Ellos mismos cultivaban esos alimentos Además de las verduras, la dieta azteca se basaba en cuatro alimentos clave que proporcionaban la mayor parte de las calorías y proteinas.

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Check out this interactive map with native tribes all over the Americas. See if you can find yours.

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Check out this interactive map with native tribes all over the Americas. See if you can find yours.

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Mapping

We strive to map Indigenous territories, treaties, and languages across the world in a way that goes beyond colonial ways of thinking in order to better represent how Indigenous people want to see themselves.

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Native Land is a resource to learn more about Indigenous territories, languages, lands, and ways of life. We welcome you to our site.