DAUGHTERS, SISTERS, WIVES & MOTHERS. Acknowledgements

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2 Acknowledgements She:kon. There are so many people to thank for the development of this book. I would like to first thank the writer/author Chezney Martin, who was fresh out of secondary school on a summer job with the Ontario Native Literacy Coalition compliments of the Canadian Summer Job Program. A Nia:wen Kowa to the Elders who shared their knowledge with Chezney: Elva Jamieson, Rick Hill, Germaine General-Myke and Arnold Jacobs. To Elizabeth Doxtator of Everything Cornhusks and to Barbara Miller: your passion for this project is unmatched, Nia:wen. And to all who contributed to the first of the series of Indigenous Women s Roles, our first being from the Haudenosaunee Perspective Educational Kit, we also say Nia:wen. Michelle Davis ONLC Executive Director This project was funded by the Ontario Government 1

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4 DAUGHTERS, SISTERS, WIVES & MOTHERS TABLE OF CONTENTS Introduction... 5 The Creation Story... 8 The Great Law The Creation of the Clans Connectional Introduction with Rick Hill Nurturing, Cultivating and Childbearing, with Elva Jamieson Present Day: Cultural Reverberation with Germaine General-Myke Isabel, the Canoe at Rest, with Arnold Jacobs Biographies

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6 INTRODUCTION Perhaps it comes as no surprise that the sudden increase in the Aboriginal population has captured the attention of few. However, the fantasy of cowboys and Indians has swirled in the minds of youth since it was introduced onto the silver screen in the early 1950s. It may come as no surprise, as well, that the idea for a television show depicting a derivative of cowboys and Indians was taken from true battles. Although hardly advertised, the genocidal measures taken toward the Indians, were quite significant in the death of many diverse cultures in the Americas, Central America being the first target. As colonies were established, many cultures scattered throughout the Americas were exterminated. Along with the finding of gold, rich biodiversity and plentiful resources, the new settlers pursuit of ownership of the land left behind only ruins. As European colonies made their way northward, the settlers uncovered even more culturally diverse nations and bands. After depleting their own resources in Europe, the newcomers need for wealth and provisions seemed to outweigh any logical thought. Also, the shipment of convict settlers in the first boats to The New World, only fuelled the speed with which the European settlers conquered the vast North American region. In this time, the power of religion reigned far above any other force in Europe. The detainment and punishment to back up the common religion of Catholicism, seemed to instill fear and cooperation into most Europeans. Yet, imagine arriving in this new world that was mysterious and enchanting. The air would have been fresh, the water clear and the land bountiful perhaps the exact opposite of the previous country you had lived in. It would be easy to become intoxicated by the very experience. In North America, however, it was a slightly different story. Along with the shift to colder weather, Northern settlers came face to face with the Haudenosaunee. Five bands consisting of the 5

7 Oneida, Onondaga, Cayuga, Mohawk and Seneca Nations reigned over the length of Lake Ontario. Each of these nations was strongly constituted by the Great Law and a matrilineal society, and held expansive knowledge of the surrounding land. However, as the relationship between Europeans and the Haudenosaunee progressed, the introduction of alcohol, the fur trade and language evolved into genocidal assimilation. The newcomers enforcement of residential school systems, raids and loss of status corrupted and almost destroyed the traditional way of life for the Five Nations. In the midst of the dominant society consuming the minority, a definite gender separation occurred, along with the adoption of the nuclear family. The strong voice women had held in the Haudenosaunee society was attacked. The patriarchal conduct of the Europeans integrated into the Haudenosaunee people through simple contact, and this sexism was defined in the laws of the time. Enfranchisement became a devised course of assimilation in the 1920s, concluding that Aboriginal women, if they married non-indian men or if their Indian husbands died or abandoned them. (Karrmen Crey, Indigenous Foundations) would lose their Indian status. On the other side, however, a non-native woman could marry a native man and gain Indian status. It can be speculated that Aboriginal women have had a much harder time adapting and becoming accepted into the society that now dominates North America. However, this selection of stories emphasizes the role of Haudenosaunee women, in particular, and their evolving roles in the society around them from a Clanmother to a medicine woman living to help her community. This selection broadens the expanse that is the horizon of Aboriginal women s achievements. 6

8 STORY INTRODUCTION Before introducing the Haudenosaunee women of today and of the past, three stories have been selected as the basis for understanding Haudenosaunee culture. To help read the stories, three terms are important to note. The Haudenosaunee, or The People of the Longhouse, possess three titles. Two of these titles are rightly self-proclaimed, while one is perceived as undesirable. The first is Haudenosaunee, the second of the two is Onkwe:honwe, meaning The Original People, in Mohawk, while the third is Iroquois, meaning poisonous snakes, in Algonquin influenced by French. Iroquois is believed to be an Algonquin word with which the French named the Haudenosaunee, and is influenced by the history of the Haudenosaunee being mutual, eternal enemies with the Algonquin. With a brief history of the Haudenosaunee name, the true history lies not within the titles, but in the stories the people shared through oral tradition. The stories written in this selection are The Creation Story, The Great Law and The Creation of the Clans. Each of these stories coincides with the others and together they form the background to Haudenosaunee culture. The stories of the Haudenosaunee were taught and heard by word of mouth, and, at times, the stories would be burned or carved into stone or wood in linguistically created hieroglyphics. Each of these stories has been reviewed by Alisha Thomas, or Kanonkwi:ne (Ga-new-qui-nay), for the best quality. If you have an understanding of these stories, you will have a much deeper understanding of the culture itself. 7

9 THE CREATION STORY The significance in Haudenosaunee culture of The Creation Story, lies in the tie to the earth the Haudenosaunee are known for. Along with the explanation of the creation of good and evil, the story also illustrates matrilineal nature and culture, as the earth is created by a woman. Throughout this discourse, women play a large role in the creation of life, and the creation of the world as it is today, in Haudenosaunee belief. Before the creation of the earth and mankind, it is strongly believed by the Haudenosaunee, Birth of the Earth - Arnold Jacobs the earth was surrounded by water. This is where their creation story begins. In a time of desolation, water engulfed the planet, leaving it suitable only for creatures of the sea and air, but, above the water in the Sky World, lived the Sky People. In the Sky World stood the tree of life, a tree that grew the many fruits growing around the world today. The Sky People were forbidden to harm the tree, but could help themselves to the fruits growing upon its branches. Sky Woman and her husband thrived in the Sky World, and found themselves expecting a child. As her pregnancy lengthened, Sky Woman began feeling the pangs of craving. She called to her husband and he quickly came to her, out of worry that she might be in labour. He knelt at her bedside and asked her what was wrong.. Husband, she said, I crave the roots of the tree of life to make a tea. 8

10 Sky Woman knew her husband was strong, and could do the job in a shorter time than she could, as she carried a child. She also anticipated his disbelief, but she desired a tea that would help her through her pregnancy. After a short argument, he agreed to please her with the upheaval of the tree roots. He set out for the tree, with tools in hand. Sky Woman awaited his return. At first she was patient, but, after what seemed an eternity, she decided to go after him. She stormed out of the longhouse, irritated by his indolence. She did not call his name, or look for him. Instead, she approached the tree of life. At the base of the tree she could see her husband s tools, lying in the grass as though they had been tossed there in certainty they would not be seen. She drew closer, to pick up her husband s abandoned tools, and found an opening deep in the earth. The hole seemed deeper and darker than any hole she had ever seen, and she feared her husband had fallen in. She held the jutting roots of the tree for leverage and leaned into the hole. Far below her, she saw the shimmer of water. As she was about to call for her husband, she leaned too far in, and the roots she held snapped. With a scream, she fell through the hole. It is said that as she fell, she looked back and saw her husband peering into the hole from the Sky World. It is also said that he pushed her. From afar, a flock of geese spotted the Sky Woman falling from the sky and flew to her. At the same time, from the depths of the water a giant turtle surfaced. As she fell, Sky Woman saw the geese and soon felt their wings stop her fall. She held their feathers in her hands, and found she was also clutching roots from the tree of life. The geese called to the turtle, and asked if the Sky Woman could rest upon his back. He agreed, and the geese gently helped her to descend. She laid upon the rough surface of the turtle s back for a time, until the creatures of the sea began to surface in the water around her. The commotion in the sky had attracted their attention, and they eagerly climbed onto the turtle s back to 9

11 see the Sky Woman. The animals that she saw were Beaver, Otter, Muskrat, Duck and Loon. Sky Woman showed them the roots she had torn from the tree of life, and begged the animals for earth. Beneath the continuous ocean, the animals knew there would be soil in which the roots could grow. The first to volunteer to swim into the depths was Otter. The other animals had confidence in his large lungs and powerful body, and he dived after taking a deep breath. The animals and Sky Woman waited for a long time, until then saw bubbles surfacing. Soon, Otter quickly broke through the water, and flung himself upon the turtle s back for a rest. He opened his paws and hung his head, as though he was ashamed. Animal after animal attempted to reach the bottom, and all failed. It came time for the last animal to try. Sky Woman turned to Muskrat, who, although small, took it upon himself to be as determined and motivated as possible. He dived into the water, with the doubting eyes of the other animals following after him..it seemed Muskrat had been gone longer than any of the other animals, and Sky Woman waited in worry. What if he does not resurface? asked Loon..Before any could answer, bubbles began to break on the water. Sky Woman held the edge of the turtle s shell leaning over, and waited. Muskrat inched up through the water, and finally reached the surface. As soon as she could reach him, Sky Woman pulled Muskrat onto her lap and Muskrat opened his tiny paw to reveal a handful of soil. The animals rejoiced. While Muskrat rested, Sky Woman thanked him and took the soil. She lay the roots on the turtle s back, covered them with the soil, and began to sing and dance. Her songs to the Iroquois were the first seed songs, and her dance is known today as the woman s shuffle dance. As she danced and sang, the tiny handful of soil began to expand. Through, Sky Woman s dancing and singing, she created what is now named Turtle Island. 10

12 The roots in the soil sprang into grasses, strawberries and tobacco. Sky Woman soon gave birth to a daughter, who grew to be beautiful. After a dream of a crooked arrow and a straight arrow induced by a thunder being, Sky Woman s daughter became pregnant. Sky Woman understood that her daughter s dream meant that she would be expecting twins. In preparation for their birth, Sky Woman left her daughter to fetch water. Alone, Sky Woman s daughter gave birth to her first son. He was born in the usual way, but, at the same time his twin could not wait to be born. It is said that the siblings had argued in the womb; one was patient and positive, and the other impatient and negative. Wanting to be the firstborn, the second, negative twin found a way out of his mother s armpit, ultimately killing her in the process. When Sky Woman returned with the water, she found the twins alive and her daughter laying in silence. She asked the brothers who had killed her daughter, their mother. Being Sky Children, the boys could not speak, but the negative twin immediately made it apparent that it was his twin brother who had been born in an unnatural way. The Grandmother became indifferent toward the positive twin thereafter, and buried her daughter in the earth. From her body in the earth, sprang the Three Sisters: Corn, Beans and Squash, which combine to form a balanced diet. All three foods would provide the needed nutrients for the people to come. As the brothers grew, they found they each had certain talents. The positive twin began creating lakes, rivers and streams, fruit-bearing trees and flowers, along with docile animals. At the same time, the negative twin created rapids, fast currents, thorns to grow upon the most beautiful plants, and predatory animals. The positive twin created herbal remedies for many ailments; his brother followed behind him, creating poisonous herbs and toxic insects. As the brothers became men, the positive twin found he could create a life like himself, with a single breath. He moulded 11

13 a body from the earth, and breathed life into it. Witnessing this, the negative twin tried. He moulded a body, sickly and frail and exhaled into the nose of the clay figure as his brother had. To his anger, the clay figure would not awaken. In hopes of defeating his brother at something else, the negative twin concocted an idea. The negative twin suggested they determine who their Grandmother loved most. Even though he had always been Grandmother s favourite, the negative twin began to worry that he would lose once they began. It is said that in this competition between the twins, the negative brother grabbed Grandmother s head and threw it into the sky. This is why the term Grandmother, is the name the Iroquois use for the moon. After the incident, the positive twin determined that the earth could not be home for both himself and his brother. His negative brother agreed and declared that, after a series of competitions, one would rule the day and the other would rule the night. Their competitions were the first Lacrosse Game, and the first Peach Pit Game, both of which are still practiced by the Iroquois today. Finding he could not defeat his brother, the negative twin suggested a battle of flesh. Their competitions had lasted for days, and hoping he would find an end to them, the positive twin agreed. From the horrendous plants he had created, the negative twin selected a thorny barb as his weapon. He knew it would puncture his brother s skin, draw blood and cause pain. The positive twin selected a deer antler, given to him by a doting buck. He knew the antler would be sturdy enough to slice through his brother s rough and hard exterior. The battle commenced. Being Sky Children, their bodies healed quickly, and they fought for days. Although the negative twin managed to cheat, the positive twin overtook him and declared that he would rule the day, and his brother would rule the night. In this separation of duties, the positive twin assigned his brother to rule under the earth, while he would rule in the sky. This made life possible for the people he desired to create and he also split the duties of their life forces. Soon thereafter, 12

14 he created the yellow, white, black and red peoples to enjoy his creations upon the earth. The positive twin is known as the Creator, Shonkwaia ti:son in Mohawk. The negative twin is known as the Punisher, Shakarihwahta in Mohawk. The Creator assigned his brother the duty of punishing evildoers in the afterlife, while he would offer nirvana to those that were good. This story is told in many ways, with details that are changed or completely different, depending upon the storyteller. 13

15 Comes the Peacemaker - Arnold Jacobs THE GREAT LAW Just as The Creation Story explains the first realm of the rich spirituality found in the culture of the Iroquois, The Great Law covers the realm of the physical world. Prior to the beautiful harmony that is wellknown by historic knowledge of the Original People, true savagery was alive in the communities of the Iroquois. Cannibalism, witchcraft, torture and war were common among the people during the time of Tekanonwi:ta, and Hiawatha. It is in their era that the story begins. In a time of great despair and war, a woman and her daughter lived alone and kept to themselves in a cabin in the Huron Nation. The mother believed that their separate way of living would protect them from warring men and raids conducted by warriors and other nations. Her daughter was not married, nor had she encountered any suitors in their isolation. It was to her mother s surprise that she became pregnant, although she knew her daughter to be a virgin. Around the time her mother discovered her pregnancy, the daughter was visited by a messenger of the Creator in the guise of a dream. In the dream, the daughter was told she would give birth to a very important man, and his name would be Tekanonwi:ta, meaning peacemaker. She was told that no other man would carry on his name after he was gone, for his name was to be his alone. The messenger continued, and told her that her son would be great in the art of persuasion, and travel to live 14

16 with the Flint People. Her son would also raise the Tree of Peace, and guide the people from war to harmony. Soon after the dream, the daughter gave birth to a son. She relayed the dream to her mother, and named her son Tekanonwi:ta, as she had been told. Disgusted by the thought that her daughter had borne the child of an unknown man, her mother rebuked her grandson. Because her daughter refused to tell her the name of the father, she believed her grandson must be wicked and should be killed. As her daughter slept, the grandmother took the infant to a hole in the ice of over the bay where she customarily drew water. With a mighty thrust, she shoved her grandson into the icy water, then rushed away. When she arrived back at the cabin, she found her grandson in the arms of his mother, nursing. After several attempts, and much to her dismay, the grandmother found she could not drown her grandson. It was then that the grandmother decided her grandchild was truly gifted, and that the claims of his mother must be true. His mother raised him with great care and he grew strong and healthy. He was accepted into the Huron, and he soon was taming wild animals and the people. He was noticed for his elegant posture and way of holding himself, along with a handsomeness in all of his features. As he grew his leadership skills were recognized among the Huron people, and he became revered for his intelligence and kindness. When he reached adulthood, he grew to understand his purpose in life. He told his mother he would construct a canoe from white stone, and cross the bay to assist those on the other side. His mother, in disbelief, scorned his idea, and told him that a stone canoe would never float. He accepted her opinion, then promptly exited the cabin to select a rock of the size he required. After hearing of Tekanonwi:ta and his desire to build a rock canoe, the grandmother went to look for him. When she found him, he was at work carving away pieces of stone from a large 15

17 boulder. She crept closer to her grandson and saw that he could carve away the hard stone with a simple gliding movement using an antler. She reached out and tapped the rock; it was harder than ice. Her grandson turned to her and explained that he would travel to the land of the Flint Nation, the Mohawks, when he finished carving his white stone canoe. She exclaimed her disbelief, but let him continue his work. He also explained that if she wanted to know if he had travelled successfully, after he had gone, she should cut the birch tree nearest to the bay. If the tree bled red, it would mean his time on earth had come to an end. In three days, Tekanonwi:ta finished carving the stone canoe, and his people gathered along the bank of the bay. As the canoe glided into the water, the exterior seemed to shine and reflect the light of the sun. The Huron Nation watched in awe as Tekanonwi:ta embarked on his voyage to the land of the Flint Nation. To the astonishment of his mother and grandmother, the stone canoe floated swiftly and effortlessly over the water. His nation held their hopes for his safe journey and return. Upon reaching the shore of the Mohawk Nation, Tekanonwi:ta followed the custom of building a fire before entering a territory. The fire symbolized peaceful intentions and showed that visitors would not enter uninvited. He built a small fire and awaited the arrival of Mohawk scouts. As a thin line of smoke reached the sky, acolytes of the Mohawk Nation approached and peered at the visitor through the cover of trees. They found him simply smoking from a pipe. The scouts departed and relayed what they had seen to their people. It was agreed that they should lead the visitor into the village, where he would be questioned as to his intentions. The acolytes returned to the Peacemaker, who was still smoking his pipe. He introduced himself politely, and the two scouts found themselves surprisingly comfortable around the stranger. He offered them portions of his provisions, which they declined. 16

18 They told him that he could enter the village, but only without arms and with their guidance. The Peacemaker agreed and followed quietly behind them. Knowing that this side of the bay was constantly at war, the Peacemaker understood their wariness. He kept his hands behind his back as though tied, and followed them into their village. The Mohawk village may have once been beautiful, but the Peacemaker noticed unkempt details and a scarcity of people. As he entered, the few people busy about their daily work stood still. He was a handsome man, clean and very pure, as though he walked in spirit. Perhaps they sensed that his intentions were good. He entered the longhouse, and the scouts directed the Peacemaker to sit. He found many men within, and they questioned his motives for visiting the Flint Land. The Peacemaker explained that he was the son of a virgin woman and that he knew of the warring ways of the Iroquois and had come to offer guidance. He proposed a unity of peace, which he called the Kaianere ko:wa (Gai-ya-nay-late-go-wah), or Great Law. He explained further that it was the will of the Creator that the five nations be united and cease all terrible acts of evil. The Mohawk men thought on his words, and then demanded proof. If you are sent by the Creator, as you claim, he must have granted you special works of power. Display this power, they said. The Peacemaker thought, and then explained that his own life was his own, given that he had a mission to finish, on behalf of the Creator, and therefore could not die until his mission was accomplished. The men, in disbelief, pushed for proof. If you cannot die, you must enact a deed that you will surely die from. Along the river there is a waterfall, and there grows a tree on the brink, and hanging over the water. You will climb this tree, and we will cut it down. This you will surely die from. If 17

19 you do not, we will lay our weapons to rest and accept the Great Law, they said. Tekanonwi:ta calmly agreed, to the astonishment of those in attendance. He rose and exited the longhouse, then awaited direction to the river. The acolytes who had escorted him into the village guided him, with the people of the village trailing behind. The guides showed him the tree, and he climbed it swiftly and effortlessly, as though he had done so many times. Two men took flint hatchets and cut the trunk, and as the tree was about to fall, the witnesses were sure of his imminent death. The tree creaked and fell into the water, with Tekanonwi:ta calmly perched on a limb. Though many of the men searched for his body they found nothing below the waterfall. The Mohawk Nation accepted that Tekanonwi:ta had perished, and returned to their village. The following day, the acolytes again saw a thin trail of smoke in the sky. They investigated, wondering if perhaps someone had trailed the Peacemaker. They peered through a thicket to find Tekanonwi:ta smoking his pipe and roasting rabbit meat over his fire. They hurriedly relayed this information to their people, who desired his attendance in the longhouse again. The scouts invited Tekanonwi:ta into their village, now following behind him, out of respect. He entered the village to find the bewildered looks of the people acknowledging him alive. He walked into the longhouse, and the men greeted him. You have survived a death that none of this world could endure. You must truly be who you claim to be, and we of the Mohawk Nation will accept your Great Law, but only after you have convinced the other nations to do so as well. Tekanonwi:ta calmly asked for the reason behind this condition. The men looked around the longhouse at their families and replied, In the near Onondaga Nation, the People of the Hills, there is a feared leader that rages and rules with witchcraft and crookedness. He is truly evil, with seven crooks in his body 18

20 and snakes living in his hair. He feasts upon the flesh of humans and uses his powers to cause the rivers to devour canoes. They call him Atotarho. If you can defeat him, we are sure all of the nations will gladly accept The Great Law. Perhaps a man who could help you overthrow that wicked man, is the fabled Hiawatha. It seemed that Tekanonwi:ta already knew about Atotarho (Uh-do-dal-hoe), and Hiawatha (Hi-yah-wah-ta), and he calmly accepted their advice. He told the men he visit the Onondaga Nation now and then return. Departing the Mohawk Nation by canoe, he paddled further upstream. While Tekanonwi:ta was growing into a man, another boy had been born. It is believed the boy s mother was a Mohawk captive, whisked away by a raiding party to the Onondaga Nation. The boy was raised as an Onondaga member, and grew to be one of the most exemplary warriors of their nation. He was named Hiawatha. It is said that his ways of being were corrupt and that he, too, would eat the flesh of humans. However, in another storyteller s version, it is said that Hiawatha found the corrupt ways of his people revolting. His wife was slain in a raid and he was left with seven daughters, who he loved with every fibre of his being. His village was the closest to the land of Atotarho, and his people were tormented by Atotarho s wicked ways. Hiawatha devised a plan to conquer this wickedness, he embarked by canoe with a troupe of warriors, to seek counsel with Atotarho. Using his wicked powers, Atotarho was forewarned of Hiawatha and his approaching men. Atotarho called from his lodge to the oncoming warriors. Behind you! There is a storm that will surely kill you all! His voice held within it a certain mind-altering power. All of Hiawatha s men stood and turned to see the pretend storm, and, by doing so, Atotarho was given a moment of chance. With his powers, Atotarho caused massive waves and rapids to 19

21 swallow up the men and their canoes. He succeeded in killing nearly all, but Hiawatha and a handful of his men survived. They attempted the feat of reaching the lodge of Atotarho again and again, but were unsuccessful every time. In anger, Atotarho sought a way to stop Hiawatha. Using water scrying, Atotarho discovered Hiawatha s seven daughters. In the quiet of the evening, he departed his lodge and climbed a tree outside the lodge of Hiawatha. From there he peered through the branches, and saw the eldest daughter. Atotarho stuffed his mouth with clay, and mimicked the screeching of an owl three times. If you do not marry Atotarho tonight, you will surely die, he called and then fled. In the morning, the eldest daughter was uncovered and found dead. It brought much grief to Hiawatha, who was grateful his remaining six daughters still lived. The following night Atotarho returned. He peered through the branches and bark of the lodge to see the second eldest daughter. Atotarho stuffed his mouth with clay again, and cried the screeching of an owl three times. If you do not marry Atotarho tonight, you will surely die, he called, then fled. The following day, that daughter was found dead, to the even greater remorse of Hiawatha. Still, he was thankful for his remaining daughters. This sorcery of Atotarho was repeated until the remaining five daughters were slain, and Hiawatha was sick with grief. Not only had he lost his wife, but now he had lost all of his children. He found himself mourning without anyone to console him. His people feared Atotarho to the point of not desiring to interfere with Hiawatha. They knew he had angered the wicked man. In sorrow, Hiawatha departed his village. It was at this time that Tekanonwi:ta approached the lands of the Hill People. Hiawatha traveled his lands, until he was nearing the path of the Peacemaker. In the distance he could see a lake, covered by flocks of ducks and geese. Just as he stepped onto the edge of 20

22 the shore, the flocks flew away and carried off the entire lake. To the astonishment of Hiawatha, the lake basin was empty, except for shells of purple and white. It was a moment of divine intervention, as no ordinary birds can fly away with an entire lake. Suspecting it a supernatural gift, he pulled a deerskin bag from his pack and filled the deerskin with the beautiful shells. He continued on and made camp. The next morning, he found a clean river and washed his face and refilled his water provisions. Just as he was about to start out, a shining fire on the water caught his eye. Hiawatha squinted and saw the silhouette of a man in a canoe behind the shining reflection. The canoe was reflecting fragments of light in every direction, and he wondered if this vision was another supernatural occurrence. Hiawatha was not frightened, but felt a sense of peace as the canoe approached. The canoe seemed to bank itself, and from it stepped a man with a pleasant sense of grace, unlike any man Hiawatha had met before. Tekanonwi:ta introduced himself and greeted Hiawatha pleasantly, then asked if he was in the land of the hills, for he desired to help the people of the Onondaga Nation. Hiawatha explained that he was not far from the Onondaga village, and introduced himself, as well. Tekanonwi:ta explained that he had been told of Hiawatha s prowess on the battlefield, and said that he would be honoured if Hiawatha would join him on a mission to counsel Atotarho. Hiawatha explained that he had made the attempt several times and had been unsuccessful and declined Tekanonwi:ta s request. Tekanonwi:ta asked Hiawatha what troubled him. Hiawatha told him of the loss of his family, and the lack of anyone to console him in his time of need. It was then that Tekanonwi:ta created the Condolence Ceremony, so that no person in the future would feel the same anguish. For Hiawatha, this compassionate action dissolved any thoughts of revenge and calmed his grieving mind and body. Known between the two, the 21

23 Condolence Ceremony would be carried on by their children and children s children for those in need. Tekanonwi:ta then asked Hiawatha if he would accept The Great Law, which he hoped would be accepted by all five nations. Cleansed of his losses, Hiawatha agreed. Tekanonwi:ta then explained that he had been given supernatural powers by the Creator and had been delivered from a virgin woman in the Huron Nation. Hiawatha did not question him, trusting in him as a brother would, and they travelled to the Onondaga Nation in unison. Along the way, the two saw a lodge. From it came the smell of food and the faint smell of burning flesh. Tekanonwi:ta asked who the lodge belonged to, and Hiawatha explained that a seductress who fed the warring parties lived in the lodge. Hiawatha explained that she enjoyed it when the men warred, and fed them food and gossip to fuel them with rage for their raids. Her name was Tsikenhsase (Jee-gunh-saw-say). Tekanonwi:ta noticed smoke rising from the opening atop the lodge, and told Hiawatha that from the roof he would conduct her acceptance of The Great Law. Hiawatha agreed, and Tekanonwi:ta nimbly climbed onto the roof, and laid on his stomach so he could peer inside. He found Tsikenhsase stirring a pot, swirling what looked like human remains in the brew. Tekanonwi:ta began using his power, and Tsikenhsase stopped stirring and peered into the broth. In the pot she could see the reflection of a handsome man, a face that seemed to radiate goodness. In surprise she dropped her ladle, and suddenly regretted her actions. Tsikenhsase pulled the pot out of her lodge, and dragged it to the hollow of a tree. She tipped the pot over until it was empty, then she dragged the pot back to her lodge where she found the man she had seen in her brew seated in her home. She wondered if he was inhuman and questioned him, and he explained. I am Tekanonwi:ta, and I have travelled here in a white stone canoe from the Huron 22

24 Nation. It is the desire of the Creator to bind the five nations together by a common constitution known as the Kayanere ko:wa, The Great Law. I have seen you change the course of your cannibalistic and manipulative behaviours. Surely you must feel your actions are now pure. It would be my honour to offer you acceptance of The Great Law, he said. Tsikenhsase reflected on the purging of her pot and realized that what he said was true. She agreed to accept the offer of peace, and within her she felt a wisdom grow. Tekanonwi:ta told her that she would be the first Onondaga Clanmother of the five nations, and she would hold the wisdom that would guide her people after they accepted The Great Law. Looking upon Tekanonwi:ta once more, Tsikenhsase was cleansed of her old ways and accepted her title proudly. The trio then travelled closer to the village of the Onondaga, set up camp and started a signal fire. Soon the acolytes arrived. They instructed Hiawatha, Tsikenhsase and Tekanonwi:ta to leave behind their weaponry, and brought them into the village again. they found the nation in distress. They learned that when Hiawatha had deserted the village the people had been tormented by Atotarho. Storms and powerful winds had raged rampant and unpredictable. Tekanonwi:ta assembled the men of the village with the help of Hiawatha, and explained his plan. He began by teaching them the song that would relieve Atotarho of his wicked power. He told the men that no matter what warning Atotarho cried, they were not to hesitate while singing. He also explained that they would be taking canoes up the river. Although they were wary, the men agreed to make another attempt. He asked for a single buck to be slain and tobacco to be burned in thanks, and the buck to be taken with them on the journey. The following day, they embarked on their mission. The men filled three canoes, with Tsikenhsase, Hiawatha and Tekanonwi:ta together in one. The men began singing the song as they neared 23

25 Atotarho s dwelling, and they sang loud and clear. To the anger of Atotarho, the men sang strongly and as one. Atotarho began shouting cries of warning, hoping the men would heed his powerful voice. Although they resisted Atotarho, the lead singer began to falter. It was then that Tekanonwi:ta began singing, his powerful voice like that of twenty men. The song was beautiful, and pure as he sang. As they reached the shore, not once discontinuing their song, the men banked their canoes and approached the lodge of Atotarho. Tekanonwi:ta awaited Atotarho, who at last exited his lodge to face them. Clouds covered the sun and wind blew through the trees. Atotarho stood before them and with a signal, the men stopped singing. Only Tekanonwi:ta still sang, and Tsikenhsase approached Atotarho. As Tekanonwi:ta s song continued, the sky cleared and the wind softened to a breeze. Tsikenhsase began clearing the snakes from Atotarho s hair, with each snake gone, the calmer Atotarho grew. The seven crooks in his body soon straightened, and he appeared to be a well-built man. Tekanonwi:ta finished his song, and began speaking to Atotarho. I am Tekanonwi:ta, and I have travelled here in a white stone canoe from the Huron Nation. I am accompanied by Tsikenhsase, the first Clanmother, and Hiawatha, the fabled war hero. It is the desire of the Creator to bind the five nations together by a common constitution. This will be known as Kayanere`ko:wa, The Great Law. I have seen the snakes cleansed from your hair, the crooks in your body straightened, and the sorcery you practiced forgotten. Surely you must feel that your actions are pure now. It would be my honour to offer you acceptance of The Great Law, he said. Atotarho realized the words were true, and felt a warmth grow inside himself. It was then that Tekanonwi:ta looked to Hiawatha to retrieve the buck. It was brought from the white stone canoe and handed to Tekanonwi:ta. Tekanonwi:ta stripped the 24

26 antlers from the deer and gave them to Tsikenhsase, explaining that the antlers would show wisdom, and only the chief would wear them. It was a Clanmother, however, who would choose the Chief. Tsikenhsase then fixed the antlers upon a Kastowah (Gust-toe-wah), a headdress of the Iroquois, and bestowed it upon Atotarho. Tekanonwi:ta then gave the body of the deer to Atotarho. Burn tobacco for every animal you slay. This pleases the Creator. It shows him that you understand what a gift the meat from the body is, and that you respect both the animal and the Creator. The meat of this animal is strong, and will make your body strong, as well. No longer will you crave the flesh of a brother. Now you are the first Chief of the Onondaga and the first chief to be inducted of the five nations, he said. Rejoicing, the party returned to the village. It was at this time that The Great Law was explained to the Onondaga Nation, the path of peace and righteousness, and the use of a good mind was understood by all. In celebration of the acceptance of The Great Law, the people welcomed Tsikenhsase and Atotarho as their own. Tekanonwi:ta decided it was time to visit the Mohawks, and he led Hiawatha on the journey. The Mohawk Nation, after acknowledging the triumph in defeating Atotarho, also accepted The Great Law. The Mohawk Nation recognized that Hiawatha was a true Mohawk descendant through his mother, and desired him to become the chief of their nation. Although his prowess on the battlefield had killed many of their people, the Mohawks knew he had revoked his old ways and now walked the path of the Peacemaker, and wanted him to lead. He accepted the responsibility. The Mohawk Nation was the second to accept Kaianere ko:wa, and soon the Oneida, Seneca and Cayuga nations followed. With the five nations united as one by The Great Law and the urging of Tekanonwi:ta, they congregated in the Land of the Hills. It was here that Tekanonwi:ta selected a tree. He explained that, 25

27 as the first nation to accept The Great Law, the Onondaga would be the keepers of the peace. The tree he selected grew tall and strong, a fitting symbol of their constitution, and had pure white roots. On top of this tree an eagle would oversee the approach of new nations to The Great Law. At the base of the tree, they cast their weapons of hatchets, clubs, bows and arrows. This story explains the development of the Haudenosaunee Constitution, The Great Law of Peace. The travels of the Peacemaker may differ depending on the storyteller, much like the various Creation Stories. It is regarded as an epic in literature, and pieces of the story have been proven true by anthropological studies. 26

28 CREATION OF THE CLANS There are nine clans of the Haudenosaunee: The water triad, of turtle, beaver, and eel; the air triad, of heron, snipe and hawk; and, the earth triad, of wolf, bear and deer. All of the clans feature animals from the area of each nation. Clans and nations, however, are not acquired or selected by choice. A clan and nation is inherited through a female ancestor, and does not change after marriage. A woman who is Mohawk Nation and Turtle Clan may be wed to a man that Clan Circle - Arnold Jacobs is Mohawk Nation but Bear Clan. This correspondence of nations does not pass over to same-clan couples. Any member of the same clan is considered a relative or cousin, while any member of the same nation is considered a neighbour. The creation of the clans and customs will be explained in this story. In a time long after the Peacemaker made his journey, people of the Iroquois found themselves in a time of desolation. The populations of the villages were multiplying much too fast, and the deaths in each family rose. It was customary for a village to mourn a death for a full year, but the constant death caused the people to be in constant mourning. There was a boy born in this time, and as he grew he was known for his brilliant problemsolving skills. He was named Ro`nikonhrowa:nen, which means he who has ideas. As he grew to be a man, he witnessed the grief surrounding his family and nation. He was overcome by sadness 27

29 at his inability to help his people. He sent a prayer on tobacco smoke to the Creator, asking for his guidance, but was met with silence, until he fell asleep. In a dream, he found himself alone in the forest. He stood at the bank of a river he recognized was near his village, and peered into the water. He saw the reflection of his own face, and also the face of a woman. He stood up and turned to see the woman. She was elderly, with silvery wisps of grey hair woven into a long braid. Alongside her walked a wolf and the Elder motioned to the sun. Brother Sun was low in the sky; it was daybreak; this, Ro`nikonhrowa:nen took as a sign. The woman then motioned to the other side of the river, where he saw another elderly woman. He noticed that beside this woman walked a deer. The woman across the river then pointed, and another old woman appeared in a clearing. She looked into the sky, as though she was searching for something she knew was there. Suddenly, the movement of a hawk caught his eye. The hawk swooped down and landed on a branch within her reach. That was the end of the dream, and the next day Ro`nikonhrowa:nen tried to interpret the dream as best he could. He thought long and hard about his dream and came to a realization. He then brought his people together. He explained to them that it was time for a change in their ways. It was a time to end the constant mourning. He told them that he knew they could not control when the Creator called someone to his lands, but they could control the amount of grief they endured. Ro`nikonhrowa:nen beckoned to his people to follow him to the river. When they reached the river, the sun had nearly set. Ro`nikonhrowa:nen asked his people to try to cross the river. The waters were calm and warm, so they weren t afraid, but the rope they were grasping untwined after half of the nation had crossed the water. With the people divided, Ro`nikonhrowa:nen assured the people it was meant to be. 28

30 On his own side of the river, he approached each elderly woman of each individual family. In the morning, you will see an animal. This animal will be very important to your family, and tomorrow I will ask you which animal was the first one you saw, he said. The women agreed. The following morning, one of the women went to fetch water. On her walk, she saw a wolf. A while later, Ro`nikonhrowa:nen asked her which animal she had seen, and she told him the wolf had made himself visible to her. He then told her that the wolf would be her clan and all of her descendants would be members of the Wolf Clan. Again, this happened to another of the elderly women, who was picking berries for her family s morning meal. She saw a bear, and when Ro nikonhrowa:nen was told, he explained that she would be a member of the Bear Clan and all of her descendants would follow her. The morning brought the turtle, wolf, bear, and hawk to Ro`nikonhrowa:nen s side of the river. He decided it was time to ask the women other side of the river about their sightings. Ro`nikonhrowa:nen asked each Elder woman on the opposite side what animal she was first to see. They told that they had seen the snipe, eel, heron, and beaver. Ro`nikonhrowa:nen explained that these animals would become their clans, and each of their descendants would follow them. He then explained the purpose of the clan system. Each family will now only mourn another of their clan, for they will be immediate kin. In this way each family will no longer suffer constant mourning, he said. The people agreed to his idea, and followed it diligently. The people on each side of the river were asked to pass their clans to the nations they held relation to. This ensured the five nations would be separated into clans to help in marriage, and prevented the mourning process from overtaking a village. 29

31 In the present time, the Haudenosaunee remain true to their clans and nations. The use of clans seemed to strengthen the very genealogy of the Iroquois, and helped travellers identify with other family members of different nations. So each clan member has a place to stay while journeying outside their homelands. 30

32 CONNECTIONAL INTRODUCTION WITH RICK HILL The historical disregard by some Europeans and their descendants of the matrilineal belief system of the Haudenosaunee is well known and Rick Hill expanded on this in an interview. Hill is a member of the Tuscarora Nation, Beaver Clan. His mother is from the Tuscarora Rick Hill, Tuscarora, Beaver Clan Reservation in New York state, and his father is a member of the Mohawk Nation, Turtle Clan, from Six Nations of the Grand River. When presented at the Assembly of First Nations in Halifax, Ava Hill (Six Nations Elected Chief) introduced him as a community historian, running the indigenous archives, on Six Nations. He says that he sees himself as a facilitator of information, and that he developed his knowledge from years of experience. He taught at the State of New York University at Buffalo for twenty years, and worked at the Smithsonian for ten years, assisting the museum by developing public programs. With his vast knowledge, he lectures, arranges exhibitions, does curatorial work, and writes historical and interpretive essays. When asked about unsolved Aboriginal murder cases, he broadens the perspective into the Aboriginal Fantasy of early Europeans, and mistreatment: There s a long sexist history of white men having this fantasy 31

33 about Native women, and it comes out of this puritanical notion they had that sex was sinful. That the human body was, that nakedness was, sinful. But, at the same time they had this funny notion that since we were Natives and not Christians, it almost justified in their mind that they could do whatever they wanted; that there was no immorality in raping a Native woman, or in killing Native people, if you look at the slaughter that took place. So what I m getting at is this has been in their mind, in their conduct for a couple of centuries. (Rick Hill, 7/09/2014, 10:39 a.m.) In his own words, it has become apparent that the ideal propagated by advertising in Europe for The New World, along with Natives not being Christian, seemed to induce the mistreatment of Aboriginal people. The long and winding road to what the Haudenosaunee culture has become, was indeed blocked by many obstacles. These obstacles have been overcome by Aboriginal women in near and far lifetimes, which, in itself, is an honour to uncover. He further explains the connection between the stories of Haudenosaunee creation, and the roles of women economically: If you look at all of our stories, particularly The Creation Story and The Great Law, what they really say is that women hold the land. They don t own it, but they hold it for the sake of the future generations. Because, what do we say? The faces of the coming generations are in the soil. It s coming up to the earth, so women, by their nature, this is where their children are coming from, so, they have a relationship to the soil. Second is that by cultivating it, meaning planting, you know, doing all the hoeing and the harvesting, they re directly responsible for getting this bounty from the earth to feed those children. So, that s like critical stuff. So, that s why I believe they held such a 32

34 high position in our society, because women were the economic engine of the whole village. They were doing all the cultivating, all the planting and making all of the products. They were producing the material culture of the society. And just like us now, everything we get is made by somebody else, we re really at their mercy. We don t produce this stuff; we don t make the cars. Back then, women as the primary producers, you know, tanning hides, making baskets, making pottery, doing that. Men made things as well, and they did the carving, working with shell and stone and bone. And women, working with, you could say hides, quills, feathers and the fibres, making, weaving. (Rick Hill, 7/09/2014, 11:02 a.m.) This explanation of the roles and duties of women and how this ties into The Creation Story is greatly informed. As you will have already read, The Creation Story entails the falling of Sky Woman to earth, and the birth of the twins who became the Creator and the Punisher. Nations and the beliefs of individual Aboriginal Peoples are connected by at least one form of practice or faith. The Haudenosaunee Creation Story is similar to the version told by the Ojibwe, who are patriarchal. Rather than having Sky Woman, the Ojibwe have Gitchi Manitou, or The Great Spirit, who rules the sky and created the earth. The Haudenosaunee have remained matriarchal. The connection to the earth that Hill describes is rooted as a feminine connection, and also ties into the historical remembrance of the five nations. The Haudenosaunee are commonly known in modern literature as expert agriculturists, who used a triad of well-balanced vegetables. The Three Sisters of corn, beans and squash are intricately woven into a nutritious balanced diet. As Hill explains, it was the duty of the women to ensure the growing of such 33

35 crops, and also the harvest. Hill commanded historical knowledge in his interview, and explained the roles of women in an articulate form that truly shows he holds an understanding of both the masculine and feminine roles within the Haudenosaunee society. 34

36 NURTURING, CULTIVATING AND CHILDBEARING, WITH ELVA JAMIESON Elva Jamieson is a woman who has a firm grasp on the knowledge of gender roles, and the society once known to the Haudenosaunee; Jamieson is a member of the Cayuga Nation of Grand River, Ontario, Wolf Clan. Her given Cayuga name is Ewęhęhé:wiʹ (Ay-weh-hehhayh-wie), which translates to she s carrying flowers. Her role in the Six Nations community as a medicine woman includes providing medicine for the people Elva Jamieson Cayuga Nation, Wolf Clan and helping to bring longhouse teachings and ceremonies into the home. She is also a Faithkeeper to the Cayuga Longhouse, and attends longhouse ceremonies across Ontario and in the United States. She says that by creating sovereign people, people that know their history, know their ceremonies, that s going to help in the long run, in maintaining a strong community. She fulfills the roles of sister, mother, daughter, auntie, grandmother and woman. She carries the Cayuga language and says she shares where she can, while offering guidance to those in need. Alongside her assistance to other reserves, Elva also taught the Cayuga language at high school level. While discussing the roles of Haudenosaunee women, she explained that many of the older ways were lost. The main area in which ceremonies are conducted now, is in the longhouse. After the arrival of Europeans, many of the practices of the Aboriginal peoples were banned or named illegal. The only way to bypass this obstacle was to bring the ceremonies from the outdoors into 35

37 the confines of an enclosed space. This brought about the use of the longhouse; which is commonly a wooden building, with rows of benches along all four sides of the space and one set of doors on each of two opposing walls. The use of the clan system also plays a part in where a family will sit in the longhouse. Depending on the way a longhouse is coordinated, there are certain areas marked by a clan figure to indicate where a family will sit. It is also possible for two separate clans to sit in the same area, however the men and women sit in separate halves of the longhouse. This separation usually calls for the boys to be seated with their mothers until they are old enough to be seated with their fathers. Within the Longhouse of the Haudenosaunee, are four political voices. The Clanmother, who is the voice of her people within the longhouse, maintains and organizes the ceremonies. The Chief, who is the voice of the Clanmother and her people, holds vast understanding of the ceremonies and speeches conducted in the longhouse. The Faithkeepers, who assist the Clanmother and Chief, are also extremely knowledgeable in all areas. At times, Faithkeepers will become Chiefs or Clanmothers, chosen for their knowledge and wisdom. The last voice is the voice of the people. The way in which the longhouse is organized is democratic. The people select the Clanmother, who is usually a matriarchal archetype, and the Clanmother selects the Chief, based on the needs of the people. Along with selecting the Chief, she also selects the Faithkeepers, who tend to be selfless and capable of performing the duties of both the Chief and Clanmother, if called upon. If a Chief or Clanmother is determined to be inadequate, another can be elected to take his or her place. The very first speech to be spoken before any actions commence in the longhouse is the Thanksgiving Address. This is a lengthy speech that thanks all of the attributes that the earth and the spiritual realms offer. The duty of reciting the speeches is 36

38 not shared between the genders, but given as a duty to the men. The duties of the women in the longhouse are considered to be maintaining the cookhouse, and cleaning. As women were given the ability to give life, men were given the duty to sing and recite speeches in the longhouse. It is often remarked that a woman is given a natural spiritual connection due to her life-giving power, while men need to harness their spirituality through practice of culture. This is not an enforcement of gender separation, however, it is an accepted custom. During her interview, Jamieson humbly broke pieces of pine as she spoke. Her voice is very strong, and the way in which she speaks mimics the fluency of the Cayuga language. She began explaining the roles of women, and men consecutively: It s the women s responsibility to make sure that the Elders are looked after. It s their responsibility to make sure they got everything, what they need to be comfortable, and they partner with the man, that s how come it s male and female energy, it creates one. Creates one so that the male, he brings a certain part of creation, and the female brings another part. Cause she brings the life-giving force, this one too, the man when he goes hunting, it s for big game, you know, he doesn t do the little stuff, that s the women. The big game; Or the young boys, the young boys see that, they learn that from their mother how to snare a rabbit. They learn that from the mother, not the father, because the women do it and the boys are watching, so they learn that it s small, but when they get big, now they re going to go in the bush and learn that part. And see, they ll bring the hides, but it s the women s job to take care of the hide. It s the women s job to do that part; Men can, they can help, and sometimes they do, even baskets. The men pound for those baskets, and the women, they re the ones that start, 37

39 they weave the baskets. But, men can weave, too. I was always told, you try to learn both jobs, because if there s no man there, a woman s gotta take over. Not only that, sometimes when the men are gone to war, or they re gone to hunting, sometimes they re gone, and only the old men are back at the village. So, who s gotta do it? The women. The women gotta protect; They say women can t take a life, but, it s like you can, if your family s at stake. (Elva Jamieson, 07/09/2014, 9:23 a.m.) She explains while using her hands to show the divide between men and women. It would seem that the women were given the task of cultivating and harvesting, along with snaring. Men were given the task of hunting large game, protecting and building, within the Haudenosaunee people. The women were also given the prizes taken on raids, which they would divvy up between those who needed it most and those who participated. It becomes apparent, as well, that women needed to understand the male role, and vice versa. The union shared between a husband and wife in the Haudenosaunee, was regarded as something to be monitored. Any problems in the marriage would be witnessed by the wife s family, as after marriage the husband is required to move into the wife s home and be integrated into her clan. This prevented marital abuse and many other problems, in Aboriginal homes. It might be easy to assume that children were often beaten into obedience, in a manner similar to the European method for punishment. However, children of the Haudenosaunee were kept with the Elders and adolescents. Jamieson explains this system: Cause when we think about women a long time ago, they were working women too, right? Because the grandmas, the Elders, the grandmas and the kids were together, the grandmas and the youth, and they were the ones that were together, because the grandmas carried the knowledge. 38

40 And the children, the youth, like your age, you were the legs. You were the legs, and you were the help, you were the muscle for the Elders. And then they would just watch them, but your age (teen) too would be helping with the little wee ones, eh. But, the other ones like the adults, once you became an adult, then you know, you did your mothering and parenting. But, when your kids get to be a certain age, then you have to go in the field. Cause they say it takes an acre to feed every child, each person in a village, so they used to plant a lot, (Elva Jamieson, 07/09/2014, 9:12 a.m.). She ties the title of being professional agriculturists to the Haudenosaunee that enabled the growing minds of the youth to absorb knowledge from their Elders, and put it to practice as they became adults. The adults held the knowledge of cultivating and the ceremonial duties already. They worked the fields, hunted and provided for the children and Elders. This system was used prior to the assimilation of the Aboriginal people. With the acceptance of American and Canadian values and society, the Haudenosaunee have evolved ceremonial practices, and without the assistance of dedicated people, such as Jamieson, this would have perhaps, been impossible. Jamieson is well-known in her community, as both a cultural support and a helper of ceremonies in the longhouse. The knowledge she holds is incredibly wide, and derived from her matrilineal upbringing, experience in life and spiritual connection. Asking a single question may bring about timeless stories and connections of culture, as she explains. Her voice is powerful and strong, nearly all encompassing, while she is speaking. Her home is now a healing centre, transformed from her humble household to an office and rooms for patients in need of holistic healing. 39

41 PRESENT DAY: CULTURAL REVERBERATION WITH GERMAINE GENERAL-MYKE Germaine General-Myke is a woman with a strong connection to her past. Nearing eighty-three years of age, General-Myke has a memory of her life and obstacles and almost-uncanny recall. She is a member of the Cayuga Nation, and she can understand all five languages of the Haudenosaunee. She says, I will teach anyone that comes through Germaine General-Myke Cayuga Nation, Wolf Clan that door. She explains that she did not speak English until the age of thirteen. Her vocabulary is vast, even though English is her second language to Cayuga, and she is regarded as a Six Nations Elder. Her father was a chief, and his father held a position in the longhouse. At the age of eighteen and after being asked two previous times, General-Myke was appointed to the Faithkeeper position by her aunt. Since then, she has lived a life that seems to exemplify her heritage. She has encountered many predicaments that seemed to arise out of being Haudenosaunee. General-Myke admits that like many of her contemporaries across Canada, she was a victim of enfranchisement. If a native man married a non-native woman, the woman would gain Indian status, but, as explained by Karrmen Crey, Over time, Aboriginal people have been enfranchised (lost their status as Indian) for serving in the Canadian Armed Forces, gaining a university education, leaving reserves for long periods for instance, for employment and, for Aboriginal women, if they married non- 40

42 Indian men or if their Indian husbands died or abandoned them (Enfranchisement, Indigenous Foundations). The enforcement of reserve living, designed so that the indigenous population would live on reserves and avoid taxation. However, the land that was set aside for reserve use was commonly the worst conditioned and maintained. The indigenous people who were enfranchised were forced to live outside of their communities. These people included General-Myke and her family. Provided always that any Indian woman marrying any other than an Indian, shall cease to be an Indian within the meaning of this Act, nor shall the children issue of such marriage be considered as Indians within the meaning of this Act; Provided also, that any Indian woman marrying an Indian of any other tribe, band or body shall cease to be a member of the tribe, band or body to which she formerly belonged, and become a member of the tribe, band or body of which her husband is a member, and the children, issue of this marriage, shall belong to their father s tribe only, (6 The fifteenth section of the thirty-first Victoria, Chapter forty-two, 22nd June, 1869). As was decreed by Queen Victoria for the enfranchisement of all indigenous peoples in Canada, this also affected General-Myke and where she had to live. When she was interviewed, General-Myke remarked how much she believes language is one of the most important elements in continuing Haudenosaunee culture. It is a firm belief of many people that the Haudenosaunee languages form the core of the culture and belief system in each nation. What differentiates a nation from another, is not only the clans held within that nation, but also the languages. 41

43 (This is a painting dedicated to Isabel and her Cayuga name Canoe at Rest. It was painted by her well-known artist husband, Arnold Jacobs. [ kawayot-her-name-means-resting-canoe/]). ISABEL, THE CANOE AT REST, WITH ARNOLD JACOBS In remembering the great women of the Haudenosaunee, one cannot ignore the memory of Isabel Jacobs. Her devotion to founding a school in which the opportunity to learn Haudenosaunee culture was provided, has left nothing but kind memories of her loving nature. Her husband, Arnold Jacobs gives more insight into her life. She was born on March 27, 1944, and she was Turtle Clan and a member of the Mohawk Nation. She was born to a large family of six sisters and three brothers. Her family lived on a beef farm, and she and many of her family members attended an Anglican Church every Sunday. Her father was an ironworker, and some of her brothers eventually followed in his footsteps. Isabel met her future husband when she was about nineteen, prior to leaving for teachers college in Hamilton, Ont. It wasn t until she married in 1966 that Jacobs was united with a culture that she had not experienced before. She fell in love with the ceremonies and the people when she began 42

44 attending longhouse with Arnold. Although she discontinued her attendance at the Anglican Church, she continued to help her sisters when she was needed. Cooking, cleaning, whatever was asked of her, she lovingly accomplished. Her mother-in-law was an Onondaga Clanmother and seeing Jacob s devotion, she gave her the Cayuga name Kawayo`t (Ka-way-oh), which translates to Canoe at Rest. Arnold Jacobs began working in Toronto, and for perhaps six months they lived together in in the city. Jacobs, however, wanted to teach nowhere but at Six Nations, and they soon moved back. For ten months, Arnold Jacobs made the commute to Toronto so his wife could teach on the reserve, which shows just how loving they were toward one another..just as she had been given, Jacobs soon wanted to provide the chance to learn their culture to children, who otherwise might not have the opportunity. She taught at I.L. Thomas Elementary and JC Hill School on the Six Nations Reserve for fifteen years. In 1985 she became a member of the committee that began to develop a Cayuga and Mohawk language immersion program. In 1998, Jacobs became the first principal of Kawenni:io/Gaweni:yo High School, which later included an elementary school. Her desire to keep the Haudenosaunee language and culture alive was evident in all she did for this school. Arnold Jacobs recalls children leaving their classrooms to line up to hug Isabel as she walked down the hallways. To the great sadness of many members of the Six Nations community, cancer took Jacob s life in January of In Haudenosaunee culture, a wake is performed for the spirit of a person who has passed away, and the wake can last for as many days as are needed by the grieving family. It is a ceremony held from dusk until dawn, by which the spirit of the loved one transfers to the other world and the family develops a sense of closure. It is common to have no more than ten singers at a wake, however, Jacob s wake had twenty-five singers come out 43

45 of respect for her and her family. The singers were either high school students during her years of teaching, or people who were touched by her kindness in their lifetime. As can be imagined, Jacob s life was dedicated to the school she loved so much, along with her family and home. The love the students held for her, and the love she held for them is remembered by Arnold Jacobs. When asked about her hobbies, he chuckled to himself: Well, gee, she hardly had any time for hobbies, because she was so involved with that school. Like people would come there and they d want her to write a letter of reference. You know? If they were looking for their schooling or something like that. So, she d work on that. We d go to the movies a lot. That was her only time, we used to enjoy going to the movies. Like the drama kind, like the James Bonds and all those kind of movies, you know. She d like that. She liked sewing, too, but that got to be even, like too much. So, I don t think she had too many hobbies because she was always asked to do something. And sometimes she was so tired she didn t have time to do that, time to work on anything. I know she got one of those, what do you call them? IPads? She used to like to play cards on there, solitaire, yeah, she liked to do that. She really liked that thing because then she could look up to see what was on at the movies, you know? (Arnold Jacobs, 08/12/2014, 11:53 a.m.) His light humour was contagious, and a genuine affection seemed to warm him as he spoke about his wife. It was not difficult to truly feel what kind of woman Jacobs was to her community and to her family. He continued: Well she was like whenever somebody s birthday came up, it was always her who they depended on to contact all the other family members, you know? To let them know when somebody s birthday was coming up, and even organize 44

46 a party or a birthday party at home, or to get the older person to go someplace, like Erie Beach. You know, for the adults, that type of thing. And she always liked to joke with her sisters, telling them about old times, you know, on the farm. The things they used to do, she loved that. She was always laughing about that, and bringing things up. When they were younger ages, what they were able to do on the farm, and they always talked about that. It makes me sad too, when she would talk to them, she like this was after her operation, you know, she had an operation for that cancer, and it seemed like she was really recovering. She was positive in her outlook, but, I guess it had been going on for quite a while. And so, at these gatherings or when she d be telling them about different things, and she says, Oh, when I get to be eighty, she says, I want to be able to hear and see and walk at that age. She always told us, she was always joking about things. You know, I wish she had lived to be that age. She deserved more than that, because she worked so hard all her life. To me, she never really got a chance to relax and enjoy retirement. But, you know, actually when she first did retire we used to travel down to Tennessee cuz we liked country music. We d go down to Tennessee and listen to enjoy that atmosphere down there, you know, enjoy the country music. (Arnold Jacobs, 08/12/2014, 11:57 a.m.) His narration illustrated a family-oriented, humorous and hard-working woman. His caring words were softly spoken with a sense of reverence. The dedication to her profession and the natural love of her students did not enable Jacobs to decline, when she was asked to return to Kawenni:io after she retired. In the time that she had been retired, however, travel was an aspect of leisure for both her and her husband. Jacobs continued, to say: I guess that was one of our things together, like we went to Memphis, like Elvis s Graceland, we went there two or three times. Went to see his house and went and did the tour over there, and that was something to see. (Arnold Jacobs, 45

47 08/12/2014, 12:04 p.m.) He continued to tell of her happiness in travelling with him, and seeing the sights they had seen. As the interview closed, Arnold Jacobs seemed to reflect upon all that he had said: I tried to give you as much feeling about her as I could. (Arnold Jacobs, 08/12/2014, 12:06 p.m.) He said that their daughter Sarah had given birth to a daughter. Sarah named her daughter Sophia Aleta Isabel, in memory of her mother, and this action seems to give Jacob s life an immortal impact. Certainly, her legacy and contribution to Kawenni:io and the students in her community will not soon be forgotten. Jacobs truly is a great woman in the Haudenosaunee present and past. 46

48 BIOGRAPHIES ELVA JAMIESON Elva Jamieson is of the Cayuga Nation, Wolf Clan. Elva Jamieson (Cayuga Nation, Wolf Clan) lives and works in her home community at Six Nations of the Grand River Territory. Jamieson has been a teacher for twenty-six years, a vice principal for three years and currently works as a traditional medicine practitioner, and co-founder at Juddah s Place, an integrative healing centre on the Six Nations reserve. Jamieson is also lead Faithkeeper for the Wolf Clan at the Lower Cayuga Longhouse. She is a mother of two sons and two adopted daughters, and is a grandmother to twelve grandchildren, with another on the way. Her life s work has been to help create a healthy, vibrant and empowered community for her children, grandchildren and the next seven generations. GERMAINE GENERAL-MYKE Germaine General-Myke is of the Cayuga Nation, Wolf Clan. She has four children, twenty-one grandchildren and twenty greatgrandchildren. She lived most of her life in Buffalo, but now lives at Six Nations of the Grand River Territory. General- Myke attended the University at Buffalo, and D Youville College, Buffalo. She is a member of Elders Advisory Committee in Buffalo and the Haudenosaunee Language Advisory Committee, the Soup Meeting at Six Nations. She taught Cayuga Immersion at I.L. Thomas Elementary and at Godewenae Day Care. She is currently involved with language through the Dwadewayę:staˀ Gayogo ho:nǫˀ Adult Immersion Class, and also teaches private Cayuga lessons. RICK HILL Rick Hill is a citizen of the Beaver Clan of the Tuscarora Nation of the Haudenosaunee at Grand River. He holds a master s degree in American Studies, State University of New York at Buffalo. He is the former assistant director for public programs, National Museum of the American Indian, Smithsonian Institution and 47

49 museum director, Institute of American Indian Arts, Santa Fe, NM; and was assistant professor, Native American Studies, State University of New York at Buffalo. He currently teaches and conducts historical research at Six Nations Polytechnic (SNP), Ohsweken, Ont. As senior project coordinator at SNP, Hill has the responsibility for identifying and coordinating all grants related to the writing and production of educational resource material for indigenous arts, history, culture and languages for current and future SNP programs. ARNOLD JACOBS Arnold Jacobs, an Onondaga artist, was raised within the traditional culture and language of Six Nations of the Grand River Territory, where he resides with his family. His works are an expression of his connection to his spirituality. His symbols of the earth, sky, water, wind, thunder, moon and sun, along with other related themes, depict the traditional ways of his people and their clans and culture. His images range from contemporary graphics and realism to the mystical, and reveal his deeply felt emotion and pride in his heritage. His versatility has also led him to create a clothing line, clan jewellery, framed art cards and even architecture. This soft-spoken man, who began his art career in 1975, is a strong representative for his people, culture and tradition. His sense of conscientiousness for justice, and support for his people was seen in a collaborative presentation on a billboard featuring veterans who fought for Canada that was situated at the Kanastaton site near Caledonia, Ont. Over the past thirty years, Jacobs has created works of art that depict the Haudenosaunee culture. He has lost count of the number of works he has produced, but he remembers what each piece has said. Each work is an expression of his inner self, and tells his people s story 48

50 in a way that no words can say. This gentleman s creativity is celebrated in bringing his people s teachings to life. 49

51 About the Author Chezney Martin was raised on Six Nations in the Grand River Territory. She is 18 years old and by maternal lineage is turtle clan of Seneca descent. Her elementary years were spent at Kawenni:io/Gaweniyo Private School, where she was immersed in Mohawk language and Haudenosaunee culture. This experience gave her a strong sense of identity and cultivated an understanding and respect for the differences in language structure. Chezney graduated 2014 from Hagersville Secondary School as an Ontario Scholar. She is pursuing a career in writing and is presently attending Niagara College to study Journalism. Writing and translations by Chezney Martin Graphic designs by Barbara Miller 50

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