Iroquois and omen
One of the most influential Native American tribes is the Iroquois, whose way of life and constitution helped American women to realize that they, too, should be afforded the same rights and privileges as men within society. omen's rights activists such as Elizabeth Cady Stanton, Lucretia Mott, and Matilda Joslyn Gage were directly inspired by the Iroquois women they met and observed, which influenced them to advocate for women's rights within the United States.

In the summer of 1848, Mott and her husband visited the Seneca people -- one of the Five Nations comprising the Iroquois -- during which she was able to observe how women were treated as equals in terms of family, government, and economy. Coincidentally, during this same time, the Seneca Clan Mothers were debating on whether they should adopt the governance systems of the Quakers eventually accepting the model except for any concepts of male…...

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Works Cited

The Constitution of the Iroquois Nations. Web. 26 May 2013.

Harper, Judith E. "Biography." Not for Ourselves Alone. PBS. Web. 26 May 2013.

"Inspiring Women's Rights." Oneida Indian Nation. 2 March 2009. Web. 26 May 2013.

Jamison, Dennis. "Women's Rights in the Iroquois Confederation." The Examiner. 4 March

Iroquois Indians
The position of American Indians is peculiar today in view of their position as a protected species today. At the same time, when they were independent they had a distinct identity. We are here to discuss the Iroquois and in certain respects even in earlier times they were very modern in their outlook. Their law and custom allowed members of the tribe to freely express their opinions in political and religious matters. It did not permit others to enter the homes. It permitted the participation in politics by women to a certain extent and distributed wealth in a reasonable manner. The description of the position of Iroquois is not enough, but one has to know that they were then in touch with the leaders of the forces of white Americans led by Benjamin Franklin. This led to a situation where there was a free experiment regarding democracy when the…...

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References

Iroquois Creation Myth. Retrieved from   Accessed on 25 June, 2005http://www.uwec.edu/greider/Indigenous/woodlands/Tom/Religion.htm 

Johansen, Bruce. E. Forgotten Founders. 1982. Retrieved from   Accessed on 25 June, 2005http://www.ratical.org/many_worlds/6Nations/FF.txt 

The Futures of Indigenous Peoples: 9-11 and the Trajectory of Indigenous Survival and Resistance. Retrieved from   Accessed on 25 June, 2005http://jwsr.ucr.edu/archive/vol10/number1/pdf/jwsr-v10n1-hallfenelon.pdf 

The Life and Writings of Dewitt Clinton. Retrieved from Accessed on 25 June, 2005http://www.history.rochester.edu/canal/bib/campbell/Chap07.html

During the years of the French Indian Wars, Benjamin Franklin saw the Colonies as needing to be united under one government, particularly for the purposes of defense. His Albany Plan of 1754 was directly influenced by the makeup of the Iroquois Confederacy. It was a commonly held view by American Patriots at the time that the functioning of the Confederacy most closely resembled that of ancient ome, and offered a unique living insight into the Colonists' own deep past. The Albany Plan was Franklin's first plan for uniting the colonies under one peaceful government. The Plan was not ratified, but several ideas therein moved forward into the Articles of Confederation and laid the platform for Franklin's position in drafting the Constitution. The Albany Plan is the blueprint for modern American government: the proposal included a President (appointed by the British monarchy) who would lead with the support of a Grand…...

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References author not specified. "Perceptions of America's Native Democracies"

.doc file provided by client

Cook, Brian. Iroquois Confederacy and the Influence Thesis. 12-11, 2000. (accessed 5-13, 2011).http://www.ces.sau48.org/iroqconf.htm

Portland State University. Covenant Chain. 10 1, 2001. (accessed 5-13, 2011).http://www.iroquoisdemocracy.pdx.edu/html/covenantchain.htm

Six Nations Indian Museum. The Six Nations: Oldest Surviving Participatory Democracy on Earth. n/a.   (accessed 5-13, 20111).http://www.ratical.org/many_worlds/6Nations/index.html 

Over the course of his text the Ordeal of the Longhouse: The peoples of the Iroquois League in the Era of European Colonization Donald Richter attempts to piece together what remains of the Iroquoian oral tradition, to understand the cultural as well as the political motivations behind different actions of the League. Richter would likely agree with Fixico that understanding the role of Iroquois mythology is vital to understanding how the tribes expressed themselves within the League. The ritual responsibilities towards the village, tribe, family of the Iroquois does show what Fixico calls a "visual and circular" orientation, rather than a linear and verbal tradition, and all tribes' interpretations of history eschewed easy linear interpretations of the relationship of the past to the present (Fixico xii). "Clans had reciprocal obligations centering on ceremonial gift giving and mutual ritual duties" (Richter 21). The League's conflicts with its Indian and new European…...

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Works Cited

Fixico, Donald Lee. The American Indian Mind. New York: Routledge, 2003.

Richter, Donald. The Ordeal of the Longhouse: The peoples of the Iroquois League in the Era of European Colonization. University of Carolina Press, 1992.

Plant-Based Diet
The Iroquois were hunters, gatherers, and farmers, with a large percentage of their macronutrient needs being supplied by farm crops (Santhos et al., 2014). A recent study of the calorie needs of Tanzanian hunter-gatherers, compared to Bolivian farmers, reveal the farmers tend to consume more calories (Pontzer et al., 2012). The men and women hunter-gatherers consumed on average 2,650 and 1,900 kilocalories (kcal) per day, respectively, whereas the farmers consumed 2,850 and 2,450, respectively. As with the Iroquois, the duties of hunting and gathering were divided along gender lines, with men tasked with hunting. The daily energy needs of the Iroquois would therefore lie somewhere between hunter-gatherers and farmers. The mean value using the findings from Pontzer et al. (2012) is just under 2,500 kcal per day for both genders. To reach this value using corn alone (see Fig. 6) the Iroquois would have to consume 2.9 kg of…...

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References

CalorieLab. (2014). Calorie counter. Retrieved from  http://calorielab.com/index.html .

Cordain, L., Miller, J.B., Eaton, S.B., Mann, N., Holt, S.H.A., & Speth, J.D. (2000). Plant-animal subsistence ratios and macronutrient energy estimations in worldwide hunter-gatherer diets. American Journal of Clinical Nutrition, 71, 682-92.

Pontzer, H., Raichlen, D.A., Wood, B.M., Mabulla, A.Z., Racette, S.B., & Marlowe, F.W. (2012). Hunter-gatherer energetic and human obesity. PLoS One, 7(7), e40503.

Santhosh, Heon, Kaelen, Alec, Colton, Cole et al. (2014). Diet: Farming and Agriculture. Retrieved from  http://iroquoisgroup24.weebly.com/food.html .

This dance was very powerful as it did scare the European people. They did not fully understand the reason behind the dance and the religion, but they were very clear as to what the apocalypse was and they wondered if the Indians were somehow summoning the end of the world. Not soon after this Ghost dance caused such a commotion, an Indian by the name of Handsome Lake who was a leader for the Seneca tribe brought a new message to the Iroquois people. His message was to end the drinking. The Iroquois people had began to drink a lot of alcohol that was often offered to them from the European people during the fur trade. Handsome Lake believed that many of the problems that the Iroquois people faced was related to the alcohol. Many of the Indian people were drunk when they were trying to handle problems of…...

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WORKS CITED

Kehoe, Alice Beck. North American Indian Tribes, Chapter 5. 1992 Prentice Hall.

Biolsi, Thomas and Zimmerman, Larry. Indians and Anthropologists, Chapter 9. 1997 Prentice Hall.

Iroquois Website. Retrieved December 19, 2009 from http://www.iroquois.net/.

Turtle shell rattles have been used for countless centuries. Such rattles have been recovered from ancient sites in the southwest and in the Mississippian civilizations.
The turtle rattle was also a musical instrument in ceremonial use. One of its most important functions was its significance in the False Face ceremonies. One of the most distinguishing features of the Iroquois belief system is the reliance on the mask for religious and ritual purposes. These masks are often designated as False Faces. This term refers to the first False Face and the mythical origins of protective and healing spirits. They are used in introductory and agricultural rituals. The turtle rattles play a significant part in these important rituals.

In the various curing and healing rituals, the wearer of the False Face will juggle hot coals and use ash and is apparently immune to cold (see below), and he bears a turtle-shell rattle to…...

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American Indian Education. (Accessed April 30, 2005)http://www.osseo.k12.mn.us/special/stusupport/stuserv/AmInd/LilBuffalo/catalog.htm

THE IROUK CHARACTER.   / (Accessed May 1, 2005) www.questia.com/PM.qst?a=o&d=21005756http://www.icculus.org/~msphil/mythus/campaigns/aerth/irouk 

Frank G. Speck, and Alexander General, Midwinter Rites of the Cayuga Long House (Lincoln, NE: University of Nebraska Press, 1995), 70.

nature in American literature, from earliest writings to the Civil War period. It is my purpose to outline the connection between spirituality, freedom and nature and explain how American writers have chosen to reflect and interpret these themes in relation to their historical realities.
At the beginning of the colonization process there were two congruent depictions of nature. Initially, the tribes comprising The Iroquois League lived in close contact with nature and believed in the importance of maintaining a harmonious relationship with it. In this respect, the Iroquois Constitution imposes a devout display of gratitude to all by-human elements of the world before the opening of any council. On the other hand, the early explorers and founders of the United States perceived an immense natural potential in the country. In this sense, Thomas Hariot describes the New World as a land of wealth, his words and images aimed both at…...

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References

Barna, Mark. (2001, May) Our Romance with Nature. The World and I, Vol.16, No.5

Webb, J. Echoes of Paine: Tracing the Age of Reason through the Writings of Emerson (2006). ATQ (The American Transcendental Quarterly), Vol. 20, No.3

Whicher, G.F. (1945) Walden Revisited: A Centennial Tribute to Henry David Thoreau. Chicago: Packard

" p. 6 (Morgan, 2000) Finally, the idea of property was slowly formed in the human mind, remaining nascent and feeble through immense periods of time. Springing into life in savagery, it required the experience of this period and of the subsequent period of barbarism to develop the germ (of civilization) and prepare the human brain for the acceptance of its controlling influence. Its dominance as a passion over all other passions marks the commencement of civilization..." p.6 (Morgan, 2000) Therefore, it is the ownership of property that is the final step into full civilization, and this was what Morgan envisioned for the Iroquois nation. Morgan states that the first and most ancient form of government was "a social organization, founded upon gentes, phriatries and tribes" p. 62 with the second and latest being a "political organization founded upon territory and upon property." p. 62 According to Morgan, the former…...

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Bibliography

Morgan, Lewis Henry (2000) Ancient Society. Contr. Robin Fox. Transaction Publishers. Online available at  http://books.google.com/books?id=UrmLQ_taPD4C&dq=morgan+ancient+society+league+of+the+iroquois 

Holmes, W.H. (1907) Lewis Henry Morgan, Biographical Memoir Read Before the National Academy of Sciences November 20, 1907. Online available at  http://books.nap.edu/html/biomems/lmorgan.pdf 

Morgan, Lewis H. (1901) League of the Iroquois. New York: Dodd, Mead and Company. 1901.

The Use of Institutions to Change Culture and Society

history of the native American Indians is a long and colorful one. The first Indians arrived on the North American continent subsequent to the end of the Ice Age approximately 15,000 years ago. These early Indians arrived from Siberia as they passed through Alaska and gradually settled throughout what is now the United States. These early arriving Indians were hunter-gatherers and, as a result, they traveled freely across the vast North American continent and by 8,000 years ago had spread as far east as the eastern seaboard.
As indicated, the early Indians were hunter-gatherers and many of the tribes remained such until the early 1900's but a select few tribes began farming. The Indian tribes electing such life style were centered in present day Mexico City and by the time that this area began to be explored and settled by Europeans the farming life-style of these Indian tribes had been…...

noble savage..." etc.
The Noble, Savage Age of Revolution

When Europeans first came to America, they discovered that their providentially discovered "New World" was already inhabited by millions of native peoples they casually labeled the "savages." In time, Europeans would decimate this population, killing between 95-99% of the 12 million plus inhabitants of the Northern Continent, and as many in the south. efore this genocide was complete, however, the culture of the natives would significantly influence the philosophy and politics of the nations that conquered them. The native societies, with their egalitarian social structures, natural absence of disease, communal sharing of resources, and their lifestyles in which work was easily balanced with art and play, seemed like something Europeans had lost when Adam and Eve left Eden. "Native societies, especially in America, reminded Europeans of imagined golden worlds known to them only in folk history. . . Created of European wish-fulfillment,…...

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Bibliography

Grinder, Donald & Johansen, Bruce. Exemplar of Liberty: Native America and the Evolution of Democracy, 7th draft. Los Angeles: UCLA, 1990. [nonpaginated ebook available from:  http://www.ratical.org/many_worlds/6Nations/EoL/index.html#ToC ]

Johansen, Bruce. Forgotten Founders: Benjamin Franklin, the Iroquois and the Rationale for the American Revolution. Boston: Harvard Common Press, 1982. [nonpaginated ebook format from:  http://www.ratical.org/many_worlds/6Nations/FF.txt ]

The legend itself tells very significant things about the Native Indian cultures in general and the Oneida culture in particular. The story offers at once hints to the heroic ideal of the Iroquois, to the cult of the female gender specific to some Native American peoples and to the metaphoric significance of the tribe's name. The most important conclusion to be derived from the analysis of the story is therefore the fact that there is a tight connection between the legend and the values and ideals specific to the Oneidas. Other versions of the arrior Maiden legend, such as the variant told by the Hopi tribe, also render the image of feminine modesty combined with spiritual strength. In the Hopi tradition, the maiden actually fights against the enemies of her people, because she is left alone at home with her mother, who at the time of the attack was…...

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Works Cited

Erdoes, Richard and Alfonso Ortiz. American Indian Myths and Legends. New York: Pantheon Fairy Tales and Folklore Library, 1984.

Oneida Culture. Indian Country Wisconsin. http://www.mpm.edu/wirp/ICW-57.html

Oneida Culture and Language.  http://www.native-languages.org/oneida.htm 

Oneida Culture. Indian Country Wisconsin. http://www.mpm.edu/wirp/ICW-57.html

Native American Influence on the Constitution
The event or issue discussed in this document is the influence of Native Americans on the U.S. Constitution. There is a fairly lengthy history of research that contends that Native Americans actually played a considerable role in the founding of the U.S. Constitution. Moreover, there is also evidence that supports that certain members of the founding fathers were directly impacted by Native Americans. In fact, there are specific Native American tribes and political representations of these tribes that are alleged to have contributed to the U.S. Constitution. A good amount of this evidence is considered in "Our Founding Mothers and Fathers, The Iroquois."

There is certainly evidence that supports the idea that there was a Native American influence on the formation of the U.S. Constitution. That evidence is predicated on the effect of the Iroquois tribe on the founding fathers. Specifically, the Iroquois had a political…...

rebeuf writes at length concerning the Huron thoughts about their origins, superstitions, belief in dreams, feasts, dances, sorcerers, style of government, council procedures, and burial ceremonies. He devotes the final chapter to the Huron Feast of the Dead.
III. In DEFENSE of LE JEUNE

The work of Charles Principe (1990) entitled "A Moral Portrait of the Indian of the St. Lawrence in One Relation of New France, Written by Paul Le Jeune' states a response to what is viewed as a revisionist history that criticizes Le Jeune unfairly for his "depictions of the Montagnais in the Jesuit Relations." (Principe, 1990) the argument of Principe is that even while scholars contend that Le Jeune was particularly harsh in criticizing the tribe that there was actually great admiration of the tribe on the part of Le Jeune and that he viewed them has having the potential to develop into 'very noble Christians'.

SUMMARY &…...

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Bibliography

Campeau, L. (ed) Huron Relations for 1635 and 1636 Jean de Brebeuf, S.J., edited by Lucien Campeau, S.J. (Transl. William Lonc, S.J.)

Hannan, a.A. (1944-5) a Chapter in the History of Huronia at Ossossane in 1637. CCHA Report, 11 (1944-45), 31-42  http://www.umanitoba.ca/colleges/st_pauls/ccha/Back%20Issues/CCHA1944-45/Hannan.html 

Principe, Charles. (1990) "A Moral Portrait of the Indian of the St. Lawrence in One Relation of New France, Written by Paul Le Jeune, S.J." Canadian Catholic Historical Association, Historical Studies 57 (1990): 29-50.

The Jesuits and the Iroquois | Cornelius Michael Buckley, S.J. | Foreword to Jesuit Missionaries to North America: Spiritual Writings and Biographical Sketches by Francois Roustang, S.J.

Finally it also represented an important means of conducting the foreign policy from the point-of-view of the French occupation. In this sense, "the North America fur trade of the 17th and 18th centuries had usually been viewed, until recently, as merely another commercial enterprise governed by the premise "buy cheap, sell dear" in order to rip the maximum of profit. Of late the Canadian end of the trade has come to be regarded as having been more a means to a noncommercial end than a pursuit conducted solely for economic gain. As European penetration and dominance of the continent progressed, the trade, which had begun as an adjunct of the Atlantic shore fishery, became a commercial pursuit in its own right. After 1600 (...) it became a means to finance and further the tragic drive to convert the Indian nations to Christianity."
Aside from the Algonquin tribes, the Huron tribes…...

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Bibliography

Eccles, W.J. "The fur trade and eighteenth- century imperialism." William and Mary Quarterly.

3rd Ser., Vol. 40, No. 3. pp. 341-362.

Jenkins, P. A history of the United States. New York: Palgrave, 1997.

Michigan Pioneer and Historical Collections vol. XXXIV.