The Edge of the Woods: Iroquoia, 1534-1701

Notes

  notes Preface . LIR, – (“Drafft of this . . . ,” ); NYCD :– (all other quotes, ); G. Malcolm Lewis, “Maps, Mapmaking and Map Use by Native North Americans,” in Woodward and Lewis, History of Cartography, vol. , book , ; Lewis, “First Nations Mapmaking,” – . e map itself lacks attribution, but I have inferred Onondaga authorship on the basis of the documented presence of Onondaga leaders in Albany during the same week the map was produced and their discussion of the “Circumstances” of their “Country” with New York governor Benjamin Fletcher at that time. See A ,  :. . Michael Dietler, “Consumption, Agency, and Cultural Entanglement,” in Cusick, Studies in Culture Contact, ; Silliman, “Culture Contact or Colonialism?” –; Kurt Jordan, “Colonies, Colonialism, and Cultural Entanglement,” in Majewski and Gaimster, International Handbook of Historical Archaeology,  –. . For analogous case studies of identity formation among mobile groups of Native Americans , see Warren, Shawnees and eir Neighbors, –; Schutt, Peoples of the River Valleys, –. Cf. Brooks, Common Pot, –. By focusing on the post-Revolutionary sentiments of Mohawk leader Joseph Brant, Brooks overstates the ostensibly static, territorial nature of Iroquois spatiality. . Olive P . Dickason, “‘For Every Plant ere Is a Use’: e Botanical World of Mexica and Iroquoians ,” in Abel and Friesen, Aboriginal Resource Use in Canada, – ; James A. Moore, “e Trouble with Know-It-Alls: Information as a Social and Ecological Resource,” in Moore and Keene, Archaeological Hammers and eories, –; Dolores Root, “Information Exchange and the Spatial Configurations of Egalitarian Societies,” in ibid., – ; Agorsah, “Evaluating Spatial Behavioral Patterns,” –; Haas, “Wampum as Hypertext.” . L. Carless Hulin, “e Diffusion of Religious Symbols within Complex Societies,” in Hodder, Meaning of ings,  (“mass media”); Hoffer, Sensory Worlds, – (“sensuous performances ,” ); Widlok, “Mapping Spatial and Social Permeability,” ; Dodge and Kitchin, “Code and the Transduction of Space,”  –; Hamell, “Iroquois and the World’s Rim.” . Wolfe, “Settler Colonialism”; Hoxie, “Retrieving the Red Continent”; Goldstein, “Where Nation Takes Place.” My methodological approach owes a debt to the insights of many scholars. See Fixico, “Ethics and Responsibilities”; Wishart, “Selectivity of Historical Representation,” – ; Echo-Hawk, “Ancient History in the New World”; Ball, “‘People Speaking Silently to   notes to the preface & introduction emselves,’” –; Dabulskis-Hunter, Outsider Research; Newhouse, “Indigenous Knowledge ”; Leslie Brown, “Becoming an Anti-Oppressive Researcher,” in Brown and Strega, Research as Resistance, –; Colin Calloway, “My Grandfather’s Axe: Living with a Native American Past,’ in Hurtado, Reflections on American Indian History, – ; Kent G. Lightfoot, “Oral Traditions and Material ings: Constructing Histories of Native People in Colonial Settings,” in Brooks, DeCorse, and Walton, Small Worlds, –; Witgen, “Rituals of Possession ”; Miller, “Native Historians Write Back.” On the distinction between living Iroquois oral traditions and textualized versions available for public study, see Christopher Jocks, “Living Words and Cartoon Translations: Longhouse ‘Texts’ and the Limitations of English,” in Grenoble and Whaley, Endangered Languages,  –; Hill, “e Clay We Are Made Of,” –; White, “Haudenosaunee Worldviews,” –. . Freidel, Harvard Guide to American History, :–; Smith, “Culture, Commerce, and Calendar Reform,” –. Introduction . Lafitau, Customs of the American Indians, : –, ; Alfred, Peace, Power, Righteousness, xi–xvii. Cf. Fenton, “Structure, Continuity, and Change,” – ; Fenton, Great Law and the Longhouse, –, –. For examples of parallel ceremonies among Native nations bordering Iroquoia, see JR  :–; Salley, Narratives of Early Carolina, – ; Sagard, Histoire du Canada :–; Hennepin, New Discovery : – . See also Chambers, “Spatial Personas ,” –. . Michel Foucault, “e Eye of Power,” in Gordon, Power/Knowledge, –; Darnton, Great Cat Massacre, –; Carter, Road to Botany Bay, xxiii–xxiv; Alexander von Gernet, “New Directions in the Construction of Prehistoric Amerindian Belief Systems,” in Goldsmith et al., Ancient Images, Ancient ought, –; Sioui, For an Amerindian Autohistory, ; Amith, Möbius Strip, –, – ; Cresswell, On the Move, –; Penelope Drooker, “e Ohio Valley, – : Patterns of Sociopolitical Coalescence and Dispersal,” in Ethridge and Hudson, Transformation of the Southeastern Indians, – , , ; Turgeon, “Tale of the Kettle,” ; Williamson, Powhatan Lords of Life and Death, ; Kent G. Lightfoot, “Oral Traditions and Material ings: Constructing Histories of Native People in Colonial Settings,” in Brooks, DeCorse, and Walton, Small Worlds, –. . My thinking on this matter has been influenced by a number of works, but see especially Keith M. Basso, “Wisdom Sits in Places: Notes on a Western Apache Landscape,” in Feld and Basso, Senses of Place, –; Deborah Doxtator, “Godi’Nigoha: e Women’s Mind and Seeing rough to the Land,” in Godi’Nigoha, ; Peter Nabokov, “Orientations from eir Side: Dimensions of Native American Cartographic Discourse,” in Lewis, Cartographic Encounters , . . Butler, Becoming America, – , , –, –, –. Cf. Gary Nash, “e Concept of Inevitability in the History of European-Indian Relations,” in Pestana and Salinger, Inequality in Early America, – . . For general discussions of the implications of “authenticity,” see Wolfe, Settler Colonialism, – ; Deloria...