Kahnawa:ke: Factionalism, Traditionalism, and Nationalism in a Mohawk Community

Notes

[First Page] [189], (1) Lines: 0 to 4 ——— 1.0pt PgV ——— Normal Pag PgEnds: TEX [189], (1) Notes Introduction 1. Until recently the community was more commonly referred to as “Caughnawaga,” an anglicized version of its name in Kanien’kéha, the Mohawk language. In 1982 the community switched to the Kanien’kéha spelling and pronunciation, a practice that has gradually gained currency among scholars and the public at large. “Kahnawakehr ó:non” refers to the Kanien’kehá:ka, or Mohawks, of Kahnaw à:ke. “Kanien’kehá:ka” is used here in preference to the more commonly employed “Mohawk.” “Mohawk” derives from an anglicized version of an Algonquian term applied to the people that translates as “man-eaters” or “cannibal monsters.” Kanien’kehá:ka (“people of the flint”) is the name by which the people traditionally referred to themselves. For more information on the synonymy of “Mohawk” and “Kanien’kehá:ka,” see Fenton and Tooker, “Mohawk ,” 478. 2. Reid, Mohawk Territory. 3. National Archives of Canada (hereafter nac), Records relating to Indian Affairs, Record Group 10, vol. 2320, file 63812-2, Saro Tekaniatarekwen et al. to governor general, 4 December 1890. 4. nac, vol. 6076, file 305-1g, pt. 1, Dr. A. O. Patton et al. to minister of the interior, 9 July 1914. 5. nac, vol. 3178, file 449628-1, Sr. M. Joseph Edward to Duncan Scott, 21 May 1917. 6. Alfred, Heeding the Voices of Our Ancestors. I use the term “Longhouse ” to refer to a group of Iroquois people who are organized formally on the basis of the Iroquois clan system, engage in traditional Iroquois spiritual beliefs and practices, and are recognized by and maintain ties with similar Longhouse groups. For further discussion of the use of the term with respect to the Kahnawà:ke community, see chapter 6. 7. Throughout this study I use the term “Rotinonhsiónni” to refer to the people commonly known as the Iroquois. In their lanNotes 189 [190], (2) Lines: 49 ——— 13.0pt P ——— Normal P PgEnds: T [190], (2) guages, the Iroquois referred to themselves as the “people of the extended house,” or “Rotinonhsiónni” in Kanien’kéha. The term “Haudenosaunee,” derived from the Seneca, has gained common usage and has a similar reference. 8. Salisbury and Silverman, “Introduction: Factions and the Dialectic ,” 1–7, and Nicholas, “Factions: A Comparative Analysis,” 23–29. 9. Fenton, “Factionalism in American Indian Society.” 10. Berkhofer, “Faith and Factionalism among the Senecas”; Nicholas, “Factions: A Comparative Analysis,” 21–61; and Frisch, “Factionalism , Pan-Indianism, Tribalism, and the Contemporary Political Behavior of the St. Regis Mohawks.” 11. Salisbury and Silverman, “Introduction,” 1–20. 12. Salisbury and Silverman, “Introduction,” 6–7. 13. Campisi, “Fur Trade and Factionalism of the 18th Century Oneida Indians” and “Oneida Treaty Period, 1783–1838.” See also Horsman , “Wisconsin Oneidas in the Preallotment Years.” 14. Richter, “Iroquois versus Iroquois.” 15. Shimony, “Conflict and Continuity.” 1. “At the Rapids” 1. Brandão, Your Fyre Shall Burn No More, 19–30; Richter, Ordeal of the Longhouse, 30–49. 2. Dennis, Cultivating a Landscape of Peace, 76–115. 3. Brandão, Your Fyre Shall Burn No More, 43–44. 4. Richter, Ordeal of the Longhouse, 31 and 300n2; Fenton, Great Law and the Longhouse, 67–73; Tooker, “ League of the Iroquois,” 418–22; and Snow, Iroquois, 60. 5. Snow, Iroquois, 88. For an extended discussion of Rotinonhsiónni population estimates at this time and the problems in making such estimates, see Brandão, Your Fyre Shall Burn No More, 153–68. 6. Snow, Iroquois, 88–89. Brandão, Your Fyre Shall Burn No More, 161, suggests a lower estimate for this period of between 5,400 and 7,200. 7. Alfred, Heeding the Voices of Our Ancestors, 26–29; Fenton and Tooker, “Mohawk,” 466–67. 8. Fenton, Great Law and the Longhouse, 244–45; Trelease, Indian Affairs in Colonial New York, 41, 46–51. 190 Notes to Pages xix–2 [191], (3) Lines: 91 to ——— 7.0pt PgV ——— Normal Pag PgEnds: TEX [191], (3) 9. Alfred, Heeding the Voices of Our Ancestors, 29–31; Brandão, Your Fyre Shall Burn No More, 146; Snow, Iroquois, 89–90 and 94–100. 10. Brandão, Your Fyre Shall Burn No More, 5–18. 11. Others have advanced this thesis, but it has been most recently and fully developed by Brandão. For example, see Richter, Ordeal of the Longhouse, 65–71, and Snow, Iroquois, 110–11, 114–15, 127. 12. Richter, Ordeal of the Longhouse, 70...