LESSON 1
FAMILY—WHO ARE WE?
Strands:
This unit includes lessons and activities for:
· “Who Are We?”: students learn about the Haudenosaunee, who live on territories and in urban areas of Western New York.
· “Who am I?”: students learn how clans help Haudenoaunee individuals identify who they are and how they relate to each other.
· “Connecting with the Past and the Future”: students see how clans support the traditions of the community and shape the role of coming generations.
· Longhouse living: students will learn how the longhouse complements the concept of the extended family both in the past and in the present.
Duration: Two 40 minute sessions
Group Size: tbd
Setting: Classroom, Internet (website video and sound bites)
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Teacher Overview
Who are the Haudenosaunee? This unit introduces students to contemporary Haudenosaunee who live in Western New York. It includes class room materials that feature Tuscarora and Seneca residents on their territories and in local cities, and how they identify themselves in today’s world. The unit has 4 strands.
Note to Teachers:
The key here is to remember that many school textbooks and children’s books available across the United States and Canada fail to portray the Haudenosaunee (and most Native People, in general) accurately and as a living culture. As a result, editorial omissions, common stereotypes, and erroneous information are peppered throughout available student resources. More often than not, it is not the fault of educators, who often have to rely on those resources, which may not be accurate or current. This curriculum will become a resource for the Western New York region with input from the Native people who continue to live and contribute to the area. It is vital that students are given the opportunity to learn to appreciate and respect others different from themselves and share all of Mother Earth.
Objectives:
Guiding Questions:
· Who are the Haudenosaunee?
· Where do they live today?
· What and where are the Haudenosaunee territories in western New York State?
· How do Haudenosaunee people identify themselves through their clan system?
· How do longhouses, both traditionally and currently, reflect these concepts?
Student Objectives: Students will…
· Learn the accepted terms to identify Native people who are Haudenosaunee;
· Identify the Haudenosaunee Nations;
· Map the locations of the Haudenosaunee territories in New York State and Canada;
· Identify the clans of the Tuscarora and the Seneca people;
· Understand how the Huadenosaunee use clans to relate to their families and to each other;
· Learn how the historical longhouse reflected the Haudenosaunee concept of family;
· See how the extended family in Haudenosaunee society supports the traditions of the community and shapes the role of coming generations.
Session 1: Who Are We?
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Session Overview:
“Who Are We?” gives an overview of the Haudenosaunee today, more specifically the Tuscarora and Seneca Nations, whose territories are located in Western New York State.
Guiding Question: Who are the Haudenosaunee? Where do they live today? Where are the locations of Haudenosaunee territories in Western New York?
Critical Content: to understand that the Haudenosaunee are still present today and that their traditional territories continue to be in New York State and Canada.
Student Objectives: Students will:
· Identify Haudenosaunee Nations;
· Identify the contemporary Haudenosaunee Nation territories in Western New York State;
· Understand that today there are Haudenosaunee people who live on other territories throughout the United States and in urban areas.
Teacher background:
Today, there are many terms used to refer to the indigenous or native peoples of New York State and Canada. You might use the terms Native Americans, American Indian, Indian, or First Peoples. But these are generic terms that can also refer to any of the hundreds of other indigenous groups who live in North America. Often, you hear or read the term “Iroquois” or “Iroquois Confederacy” to identify the Six Nations located throughout New York and Ontario. Five of these nations joined together in a political and social alliance for peace long before Europeans came to the shores of North America. Other indigenous nations joined this confederacy in the 1700s (i.e., the Tutelos), who offered them protection from European colonists and other Native people. Of these, the Tuscarora people are still considered part of this ancient alliance, as their designation as the sixth nation illustrates.
Teachers’ note: Many resources call the “Iroquois” a nation. There is NO
“Iroquois Nation”. Instead, the term refers to a language group (Iroquoian
language) or to the alliance of people who have similar values, as well as political and cultural traditions.
The French were the first people to call the Haudenosaunee “Iroquois”. The term is a French derogatory adaptation of an Algonquian word meaning “snakes” or “blacksnake”. Some say the use of the word was due to the silent manner in which the Haudenosaunee struck their enemies. (Algonquian is the language of the Algonquin people—another group of indigenous people who historically lived near the “Iroquois” and often fought against them). Nonetheless, colonists applied the word “Iroquois” to identify the Five Nations.
While the term “Iroquois” is still widely used by people today, the best way to refer to any group of indigenous people is to use the term that they prefer. Most of the indigenous people of New York State use the word Haudenosaunee (Hoe-dee-no-SHOW-nee) to identify themselves. Haudenosaunee means “People of the Longhouse”, or “People of the Great Law”, which is a metaphor for the union of nations who joined together for peace. Today, the United States recognized these nations as sovereign, whose lands and independence are protected through treaties.
People also use the term tribe to identify a group of indigenous people who have a common culture, language, and territory. Tribe is a term used by the federal government and by outsiders. The Haudenosaunee consist of 6 Nations. The United States government recognizes each of these as sovereign nations. While you may see the word tribe used in books, on television, or in government documents, nation is a more accurate (and appropriate) word to use.
Hiawatha Belt that symbolizes the Great Law
The five original nations of the Haudenosaunee (“Iroquois Confederacy”) consist of (from west to east): Seneca, Cayuga, Onondaga, Oneida and Mohawk Nations. The Peacemaker brought them together almost 900-years-ago to bury their weapons and live in peace. In 1722, a sixth nation, the Tuscarora, joined the other five nations after European colonists in North Carolina pressured them to move northward. Originally te Peacemaker brought the five nations together in a formal alliance of peace and brotherhood. The foundation for this union, which the Haudenosaunee continue to follow, is called the Great Law of Peace. The symbol for this union is called the Tree of Peace. Its four roots represent the hope that peace would stretch in all four directions of the wind.
Artist rendition of the Tree of Peace
http://tuscaroraenvironment.tumblr.com
Members of the Tuscarora and Seneca Nations also call themselves Onkwehonweh (own-gweh-HONE-weh, Tuscarora) or Ögwe’öweh (ong-gwayh!-onh-wayh, Seneca). This means “real people” or “we the real people”. They use this when referring to themselves today and to their ancestors. All Native people in North America have a word meaning “real people” in their own languages.
Geographicall, the Haudenosaunee have always lived in what is now New York State. The five original nations of the alliance call themselves by their traditional names, which reflect their environmental origins. They also hold political and symbolic positions within the Great Law. They are from west to east:
· Senecas: Onöndowa'ga:', “People of the Great Hill”, Keepers of the Western Door
· Cayugas: Guyohkohnyoh, “People of the Great Swamp”, Younger Brother to the Senecas
· Onondaga: Onöñda’gega’, “People of the Hills”, Keepers of the Central Fire
· Oneida: Onayotekaono, “People of the Standing Stone”, Younger Brothers to the Mohawk
· Mohawk: Kanienkehá:ka,”People of the Great Flint”, Keepers of the Eastern Door
Before 1713, the sixth nation, the Tuscaroras, lived in North Carolina. They migrated northward over a long period of time until the Oneidas took them under their protection. They became part of the Great Law in 1722. Because of their late arrival, they do not have a name associated within the Great Law of Peace.
· Tuscarora: Ska-ruh-reh, “Hemp Gatherers”
Today, many Onkwehonweh live throughout New York State on lands recognized by the United Sates through treaties. Their territories are near their ancestral homelands. There is also an Oneida Territory in Wisconsin and a Seneca-Cayuga Territory in Oklahoma. Eight more territories, or “reserves” are found throughout Canada: 4 in Ontario and 2 in Quebec. (see Current and Historic Territory image for their current locations in New York and Canada) During the 1830s, the U.S. federal government attempted to remove the Haudenosaunee west of the Mississippi River. Some communities, or parts of communities, did move to Wisconsin and Okilahoma. The remaining Haudenosaunee used the U.S. legal system and popular consensus to avoid removal.
Many Haudenosaunee live on territories (“reservations”) throughout the United States and Canada. Their territories in Western New York are:
· Tuscarora Nation Territory, which is approximately 8 miles east of Niagara Falls on the Niagara escarpment near the lower Niagara River;
· Tonawanda Seneca Territory near Akron, NY;
· The Seneca Nation of Indians has 3 territories in New York State: Allegany (Salamanca, NY), Cattaraugus (near Gowanda, NY) and Oil springs (Cuba, NY).
In addition, today there are many Haudenosaunee families who live in urban, rural, and suburban areas. Generally, these are people who have moved to cities to take advantage of employment or educational opportunities. Some, who are related to ironworkers, have lived in these urban areas for 1 or 2 generations. For more information about Haudenosaunee in ironwork, see: [check with Rick Hill about good resources for teachers re. Haudenosaunee ironworkers in Buffalo/Niagara region]. The book, Skywalkers: Mohawk Ironworkers Build the City by David Weitzman (2010) also provides an historical view of the Mohawk’s involvement in ironwork construction. Although these resources often provide the Mohawk point of view, it is important to note that Senecas, Tuscaroras, and Mohawks have been involved in ironwork contruction (for both bridges and skyscrapers) in the Niagara-Buffalo region as well.
For more information about the Native American Cultural Center in Buffalo, NY, see: http://www.nacswny.org/.
In all these places—whether on traditional territories, or not—work hard to maintain their language, culture and oral traditions. They continue to pass these important values on to each new generation.
Student Activity 1:
Vocabulary: what words do the Haudenosaunee use to identify themselves? Why is it important to call people by the correct words or terms?
Materials needed:
· Haudenosaunee list of words
· Website access (www.river-life.org)
1. Look at the words on the vocabulary sheet? Can you pronounce them?
2. Go to the river-life.org website. Find the sound bites of Seneca and Tuscaroras pronouncing these words in their own languages. Do they sound the same?
3. Practice pronouncing “Haudenosaunee” and “Önwe’öweh” and “Onkwehonweh” until you feel that youc an say them correctly. As a bonus, try pronouncing the words the Senecas and Tuscaroras use to identify their specific nations.
4. How do these words relate to what you call yourself in today’s world?
5. Does that change when you move someplace else? If so, in what ways?
6. Why do you think it is important to call people/nations by their own names?
Student Activity 2
Geography: Where are the contemporary Haudenosaunee territories today? Where do you live in relation to those territories?
Materials needed:
· Map of Western New York State
· Map showing locations of current and historic locations of Haudenosaunee Nations.
1. Look at the map of current and historic locations of Haudenosaunee Nations. Find the locations of the Haudenosaunee Territories in Western New York.
2. Find these locations on a current map of Western New York. Draw a shape on that map that indicates where the Haudenosaunee Territories are. Near what cities are these territories located?
[need a better map of Western New York here!]
3. Place an “x” on the same map that shows where you live or go to school. Look at where you live in relation to today’s Haudenosaunee territories. Who are the closest Haudenosaunee Nations. How far are their territories from where you live?
Session 2: “Who Am I”—Clans: How we identify ourselves
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Session 2 Overview:
“Clans: How We Identify Ourselves” gives an overview of the Tuscarora and Seneca clans, and how today’s Haudenosaunee still use clans as a way to identify themselves and their relationship to others.
Objectives:
Guiding questions: What are the clans of the Senecas? Of the Tuscaroras? How do clan members relate to others in other Haudenosaunee Nations? Why do Haudenosaunee women play such an important role in the clan system?
Critical Content: Haudenosaunee identify themselves in several ways. Most importantly, they identify themselves with a clan. This is an identity they will keep throughout their lives.
Student Objectives: Students will
· Identify the clans in both the Tuscarora and Seneca Nations;
· Learn what roles clans have in past and present Haudenosaunee society;
· Understand how clans help individuals relate to each other and to people in other Haudenosaunee nations;
· Learn what role women play within those clans, both in the past and today. (NOTE: more activities regarding women’s roles can be found in the activities regarding traditional longhouse communities.)
[need a better image here: is there one at Tuscarora or Tonawanda Comm Bldg?]
Teacher Background
Clans are the traditional social unit within Haudenosaunee society. Members of each clan are linked through a common female ancestor. As a matrilineal society, everyone belongs to their mother’s clan, an affiliation they maintain throughout their life. Each clan identifies with a particular animal or bird. These are: turtle, bear, wolf, beaver, eel, snipe, hawk, heron and deer. The number of clans varies among the Nations: for example, the Mohawks have three (3) and the Onondagas nine (9). Clans not only plan an important role in determining a person’s family affiliation, but also provide support to other community members in ceremonies or in times of crisis or sorrow.
Traditionally, the Senecas have eight (8) clans and the Tuscaroras have seven (7). They are:
Seneca Clans: Turtle, Bear, Wolf, Beaver, Snipe, Hawk, Heron, and Deer
Tuscarora Clans: Turtle, Bear, Wolf, Beaver, Snipe, Eel and Deer.
Members of the same clan are considered relatives, no matter to which Haudenosaunee Nation they belong. For example, a Tuscarora Beaver clan member is related to a Seneca Beaver clan member. This fortifies the relationship of people throughout all the six nations. Traditionally, men and women from the same clan could not marry each other, as that would be like marrying your own brother or sister. Long ago, Haudenosaunee men would move into the longhouse of his wife’s family. Together, they lived in these extended or multi-family residences that were united through a particular clan.
Although the Haudenosaunee do not live in longhouses today, they continue to maintain their individual clan identities. Children still are born into their mother’s clan and they maintain that identity throughout their lives, no matter whom they marry. For example, if a Tuscarora man from the Turtle Clan marries a Seneca woman from the Snipe Clan, all of their children would be Seneca, Snipe Clan.
Women take a vital role in Haudenosaunee culture because they create and nurture life. Traditionally, women controlled all activities that took place in the village. This included: selecting the site for the village, taking care of the gardens, determining if men went to war, giving people their names, and on occasion, arranging marriages. A Clan Mother (the head woman of the clan—usually, but not always, the eldest woman in a clan) is especially revered in Haudenosaunee society. Clan mothers nominate and advise the condoled chiefs of the nation; convene all clan meetings; retain the right veto any laws that they deem inappropriate; and can remove a chief from power, if he has violated Haudenosaunee law, values, or clan wishes. Traditionally, chiefs also have to get clan approval for declarations of war and to consider treaties of peace.
Haudenosaunee women by Thomas Jacobs, 1852
As mentioned above, each child is born into his or her mother’s clan. Each clan has its own names that are unique to that clan. The Clan Mother is responsible for “holding” or knowing which names belong to her clan, and who has what name. She names each child in a naming ceremony. When that child becomes more mature, the Clan Mother gives that person his or her “adult” name. A person keeps that name until he or she dies; at that time, the clan takes back that name so that it can be used again in the future. In this system, each person has a connection to the past and the future.
“Mother with Baby” by Ernest Smith
Tonawanda Seneca, 1937
Rochester Museum & Science Center
For the activities given in this lesson, we are going to use the Seneca clan system as our model. Senecas divide their clans into two “sides”, or moieties. There are the animal clans and the bird clans. Animal clans include: Turtle, Wolf, Bear and Beaver. Birds include: Snipe, Hawk, Heron, and Deer. Each clan is a family and not only provides an identity within each nation, but also provides support for each other in day-to-day political and social activities, as well as in ceremonies.
Student Activity 1: Clan Identification
Materials needed:
· Seneca Clan Sheet
· Website Access
1. Look at the Seneca Clan Sheet. Notice that these 8 clans are divided into two groups: animals and birds.
2. Divide into 8 groups. Name your group after one of the clan animals or birds. You cannot share the same clan name with another group. Use the internet to research the characteristics of your clan’s animal/bird. Give a presentation to your class about what you have learned. Remember to which Clan you belong, as you will use this identity in other activities.
3. The Senecas identify the deer as belonging to the bird “side”. Why do you think this is so?
4. Listen to the video/audio clips of contemporary Senecas introducing themselves. How do they identify themselves to others? How do you introduce yourself to others?
Student Activity 2: Understanding the role of clans in Haudenosaunee society
1. Divide your classroom into 2 sections: one side of the classroom should include all the bird clans and one side animals. Depending on your clan, stand in the “side” to which your clan belongs.
2. Within that “side” group, now stand with all the other students that identify with your clan. This is your family! These are the people you support above all others. NOTE: There does not need to be the same number of people in each clan.
3. During recess, play a game where one side, or “moiety” plays against another. Remember that your allegiance is to you clan first, and your “side” next. How does this alliance help your side succeed? In other words, how do you, as a clan/”side” member support others on your team?
Student Activity 3: Clan Mothers and their roles
1. Clan mothers provide leadership for their clan. There is one for each clan. Learn about the roles that Clan Mothers have in Haudenosaunee culture. As a clan group, make a list of those leadership skills you would want your Clan Mother to have.
2. One of the roles Clan Mothers, or “name keepers” has is to give clan names to each member of the group. Each clan has its own unique name, so no two people have the same name. As a clan group, write a list of names that represent individuals in your clan. These names can reflect characteristics of the birds/animals you clan name represents, or leadership qualities you wish people in your clan to have.
3. Now memorize those names. Without looking at the list, how many of those names can you remember later in the day? In a week?
4. How difficult was it to remember them? Does a person’s ability to remember names and who has them change your attitude towards that person? Why or why not.
