Laurence M. Hauptman – författare

This unique collaboration by academic historians, Oneida elders, and Episcopal clergy tells the fascinating story of how the oldest Protestant mission and house of worship in the upper Midwest took root in the Oneida community. Personal bonds that developed between the Episcopal clergy and the Wisconsin Oneidas proved more important than theology in allowing the community to accept the Christian message brought by outsiders. Episcopal bishops and missionaries in Wisconsin were at times defenders of the Oneidas against outside whites attempting to get at their lands and resources. At other times, these clergy initiated projects that the Oneidas saw as beneficial—a school, a hospital, or a lace-making program for Oneida women that provided a source of income and national recognition for their artistry. The clergy incorporated the Episcopal faith into an Iroquoian cultural and religious framework—the Condolence Council ritual—that had a longstanding history among the Six Nations. In turn, the Oneidas modified the very form of the Episcopal faith by using their own language in the Gloria in Excelsis and the Te Deum as well as by employing Oneida in their singing of Christian hymns.Christianity continues to have real meaning for many American Indians. The Wisconsin Oneidas and the Episcopal Church testifies to the power and legacy of that relationship.

This unique collaboration by academic historians, Oneida elders, and Episcopal clergy tells the fascinating story of how the oldest Protestant mission and house of worship in the upper Midwest took root in the Oneida community. Personal bonds that developed between the Episcopal clergy and the Wisconsin Oneidas proved more important than theology in allowing the community to accept the Christian message brought by outsiders. Episcopal bishops and missionaries in Wisconsin were at times defenders of the Oneidas against outside whites attempting to get at their lands and resources. At other times, these clergy initiated projects that the Oneidas saw as beneficial—a school, a hospital, or a lace-making program for Oneida women that provided a source of income and national recognition for their artistry. The clergy incorporated the Episcopal faith into an Iroquoian cultural and religious framework—the Condolence Council ritual—that had a longstanding history among the Six Nations. In turn, the Oneidas modified the very form of the Episcopal faith by using their own language in the Gloria in Excelsis and the Te Deum as well as by employing Oneida in their singing of Christian hymns.Christianity continues to have real meaning for many American Indians. The Wisconsin Oneidas and the Episcopal Church testifies to the power and legacy of that relationship.

This collection of essays examines the removal of the Oneida Indians from New York to Wisconsin. The editors present a collaboration between the Oneida Indian Nation and academic community, to discuss tribal dispossession, Oneida views of Oneida history, and the means of studying Oneida history.

Before their massacre by Massachusetts Puritans in 1637, the Pequots were preeminent in southern New England. Their location on the eastern Connecticut shore made them important producers of the wampum required to trade for furs from the Iroquois. They were also the only Connecticut Indians to oppose the land-hungry English. For those reasons, they became the first victims of white genocide in colonial America.Despite the Pequot War of 1637, and the greed and neglect of their white neighbors and ""overseers,"" the Pequots endured in their ancestral homeland. In 1983 they achieved federal recognition. In 1987 they commemorated the 350th anniversary of the Pequot War by organizing the Mashantucket Pequot Historical Conference, at which distinguished scholars presented the articles assembled here.

The Oneida Indians, already weakened by their participation in the Civil War, faced the possibility of losing their reservation - their community's greatest crisis since its resettlement in Wisconsin after the War of 1812. The Oneida Indians in the Age of Allotment, 1860-1920 is the first comprehensive study of how the Oneida Indians of Wisconsin were affected by the Dawes General Allotment Act of 1887, the Burke Act of 1906, and the Federal Competency Commission, created in 1917. Editors Laurence M. Hauptman and L. Gordon McLester III draw on the expertise of historians, anthropologists, and archivists, as well as tribal attorneys, educators, and elders to clarify the little-understood transformation of the Oneida reservation during this era.Sixteen WPA narratives included in this volume tell of Oneida struggles during the Civil War and in boarding schools; of reservation leaders; and of land loss and other hardships under allotment. This book represents a unique collaborative effort between one Native American community and academics to present a detailed picture of the Oneida Indian past.

The disastrous Buffalo Creek Treaty of 1838 called for the Senecas' removal to Kansas (then part of the Indian Territory). From this low point, the Seneca Nation of Indians, which today occupies three reservations in western New York, sought to rebound. Beginning with events leading to the Seneca Revolution in 1848, which transformed the nation's government from a council of chiefs to an elected system, Laurence M. Hauptman traces Seneca history through the New Deal. Based on the author's nearly fifty years of archival research, interviews, and applied work, Coming Full Circle shows that Seneca leaders in these years learned valuable lessons and adapted to change, thereby preparing the nation to meet the challenges it would face in the post-World War II era, including major land loss and threats of termination.Instead of emphasizing American Indian decline, Hauptman stresses that the Senecas were actors in their own history and demonstrated cultural and political resilience. Both Native belief, in the form of the Good Message of Handsome Lake, and Christianity were major forces in Seneca life; women continued to play important social and economic roles despite the demise of clan matrons' right to nominate the chiefs; and Senecas became involved in national and international competition in long-distance running and in lacrosse.The Seneca Nation also achieved noteworthy political successes in this period. The Senecas resisted allotment, and thus saved their reservations from breakup and sale. They recruited powerful allies, including attorneys, congressmen, journalists, and religious leaders. They saved their Oil Spring Reservation, winning a U.S. Supreme Court case against New York State on the issue of taxation and won remuneration in their Kansas Claims case. These efforts laid the groundwork for the Senecas' postwar endeavor to seek compensation before the Indian Claims Commission and pursuit of a series of land claims and tax lawsuits against New York State.

The disastrous Buffalo Creek Treaty of 1838 called for the Senecas' removal to Kansas (then part of the Indian Territory). From this low point, the Seneca Nation of Indians, which today occupies three reservations in western New York, sought to rebound. Beginning with events leading to the Seneca Revolution in 1848, which transformed the nation's government from a council of chiefs to an elected system, Laurence M. Hauptman traces Seneca history through the New Deal. Based on the author's nearly fifty years of archival research, interviews, and applied work, Coming Full Circle shows that Seneca leaders in these years learned valuable lessons and adapted to change, thereby preparing the nation to meet the challenges it would face in the post-World War II era, including major land loss and threats of termination.Instead of emphasizing American Indian decline, Hauptman stresses that the Senecas were actors in their own history and demonstrated cultural and political resilience. Both Native belief, in the form of the Good Message of Handsome Lake, and Christianity were major forces in Seneca life; women continued to play important social and economic roles despite the demise of clan matrons' right to nominate the chiefs; and Senecas became involved in national and international competition in long-distance running and in lacrosse.The Seneca Nation also achieved noteworthy political successes in this period. The Senecas resisted allotment, and thus saved their reservations from breakup and sale. They recruited powerful allies, including attorneys, congressmen, journalists, and religious leaders. They saved their Oil Spring Reservation, winning a U.S. Supreme Court case against New York State on the issue of taxation and won remuneration in their Kansas Claims case. These efforts laid the groundwork for the Senecas' postwar endeavor to seek compensation before the Indian Claims Commission and pursuit of a series of land claims and tax lawsuits against New York State.

The Oneida Indians, already weakened by their participation in the Civil War, faced the possibility of losing their reservation—their community's greatest crisis since its resettlement in Wisconsin after the War of 1812. The Oneida Indians in the Age of Allotment, 1860–1920 is the first comprehensive study of how the Oneida Indians of Wisconsin were affected by the Dawes General Allotment Act of 1887, the Burke Act of 1906, and the Federal Competency Commission, created in 1917. Editors Laurence M. Hauptman and L. Gordon McLester III draw on the expertise of historians, anthropologists, and archivists, as well as tribal attorneys, educators, and elders to clarify the little-understood transformation of the Oneida reservation during this era.Sixteen WPA narratives included in this volume tell of Oneida struggles during the Civil War and in boarding schools; of reservation leaders; and of land loss and other hardships under allotment. This book represents a unique collaborative effort between one Native American community and academics to present a detailed picture of the Oneida Indian past.

Chief Daniel Bread (1800-1873) played a key role in establishing the Oneida Indians' presence in Wisconsin after their removal from New York, yet no monument commemorates his deeds as the community's founder. Laurence M. Hauptman and L. Gordon McLester, III, redress that historical oversight, connecting Bread's life story with the nineteenth-century history of the Oneida Nation.Bread was often criticized for his support of acculturation and missionary schools as well as for his working relationship with Indian agents; however, when the Federal-Menominee treaties slashed Oneida lands, he fought back, taking his people's cause to Washington and confronting President Andrew Jackson. The authors challenge the long-held views about Eleazer Williams's leadership of the Oneidas and persuasively show that Bread's was the voice vigorously defending tribal interests.

Examines the involvement of the Iroquois in the US Civil War. Based on archival records and wartime letters and diaries, this account shows that the Iroquois were dedicated cavalrymen and soldiers. It asks why they were so loyal to the Union and what their attitude was toward slavery and war.

Chief Chapman Scanandoah (1870–1953) was a decorated Navy veteran who served in the Spanish-American War, a skilled mechanic, and a prizewinning agronomist who helped develop the Iroquois Village at the New York State Fair. He was also a historian, linguist, philosopher, and early leader of the Oneida land claims movement. However, his fame among the Oneida people and among many of his Hodinöhsö:ni’ contemporaries today rests with his career as an inventor.In the era of Thomas Edison, Scanandoah challenged the stereotypes of the day that too often portrayed Native Americans as primitive, pre-technological, and removed from modernity. In An Oneida Indian in Foreign Waters, Hauptman draws from Scanandoah’s own letters; his court, legislative, and congressional testimony; military records; and forty years of fieldwork experience to chronicle his remarkable life and understand the vital influence Scanandoah had on the fate of his people. Despite being away from his homeland for much of his life, Scanandoah fought tirelessly in federal courts to prevent the loss of the last remaining Oneida lands in New York State. Without Scanandoah and his extended Hanyoust family, Oneida existence in New York might have been permanently extinguished. Hauptman’s biography not only illuminates the extraordinary life of Scanandoah but also sheds new light on the struggle to maintain tribal identity in the face of an increasingly diminished homeland.

From World War II onward, the Iroquois, one of the largest groups of Native Americans in North America, have confronted a series of crises threatening their continued existence.From the New York-Pennsylvania border, where the Army Corps of Engineers engulfed a vast tract of Seneca homeland with the Kinzua Dam, from the ambition of Robert Moses and the New York State Power Authority to develop the hydroelectric power of the Niagara Frontier (which eroded the land base of the Tuscaroras), from the construction of the Saint Lawrence Seaway (which took land from the Mohawks and still affects their fishing industry), to the present-day battles over the Oneida land claims in New York State and the Onondaga efforts to repatriate their wampum—Laurence Hauptman documents the bitter struggles of proud people to maintain their independence and strength in the modern world.Out of these battles came a renewed sense of Iroquois nationalism and nationwide Iroquois leadership in American Indian politics. Hauptman examines events leading to the emergence of the contemporary Iroquois, concluding with the takeover at Wounded Knee in the winter-spring of 1973 and the Supreme Court's Oneida decision in 1974. His research is based on historical documents, published materials, and interviews and fieldwork in every Iroquois community in the United States and several in Canada.

Contemporary scholarship and Indian oral tradition come together in this unique account of the history and culture of the Oneida Iroquois—particularly the Wisconsin Oneidas—who have not been the subject of the intense scholarly attention accorded other Iroquois groups. Contributors include Oneida educators, community leaders, historians, anthropologists, and linguists; essays vary from accounts of personal experience and oral history to presentations of academic research. The common denominator is the Oneida experience of cultural change and survival.Part I focuses on the history and adaptations of the Oneidas in their New York homeland. Part II describes the motives and methods used by New York State officials in divesting the Oneidas of their New York home and explores the aftereffects of the Indians' removal to Wisconsin and the legal implications of allotment legislation on American Indians' tribal jurisdiction today.Nineteenth-century attempts by whites to take the Oneidas' Wisconsin land base forced the Indians to develop strategies for survival, described in Part III. Capable leadership, the maintenance of tribal tradition, cultural revitalization, new educational initiatives, and continuing connections among the Oneida communities have fostered a tribal reemergence and have allowed the Oneidas to maintain themselves as a unique and thriving people.

In ""Seven Generations of Iroquois Leadership"", Laurence M. Hauptman traces the past 200 years of the Six Nations' history through the lens of the remarkable leaders who shaped it. Focusing on the distinct qualities of Iroquois leadership, Hauptman reveals how the Six Nations have survived in the face of overwhelming pressure. Employing a biographical approach and extensive research, the author explores how leaders use the past to enable cultural, economic, and political survival.Celebrated figures such as Governor Blacksnake, Cornelius Cusick, and Deskaheh are juxtaposed with less well-known but nonetheless influential champions of Haudenosaunee culture and sovereignty such as Dinah John. Hauptman's survey includes many female leaders including 35 contemporary women, highlighting the important role women have played in Iroquois survival throughout history to the present day.Including leaders from all six Iroquois nations and all regions of modern-day Iroquoia, the book offers both historical and contemporary portraits. Hauptman's lucid prose and unrivaled authority make this an accessible and indispensable volume.

Chief Chapman Scanandoah (1870–1953) was a decorated Navy veteran who served in the Spanish-American War, a skilled mechanic, and a prizewinning agronomist who helped develop the Iroquois Village at the New York State Fair. He was also a historian, linguist, philosopher, and early leader of the Oneida land claims movement. However, his fame among the Oneida people and among many of his Hodinöhsö:ni’ contemporaries today rests with his career as an inventor.In the era of Thomas Edison, Scanandoah challenged the stereotypes of the day that too often portrayed Native Americans as primitive, pre-technological, and removed from modernity. In An Oneida Indian in Foreign Waters, Hauptman draws from Scanandoah’s own letters; his court, legislative, and congressional testimony; military records; and forty years of fieldwork experience to chronicle his remarkable life and understand the vital influence Scanandoah had on the fate of his people. Despite being away from his homeland for much of his life, Scanandoah fought tirelessly in federal courts to prevent the loss of the last remaining Oneida lands in New York State. Without Scanandoah and his extended Hanyoust family, Oneida existence in New York might have been permanently extinguished. Hauptman’s biography not only illuminates the extraordinary life of Scanandoah but also sheds new light on the struggle to maintain tribal identity in the face of an increasingly diminished homeland.

Selects topics from the seventeenth century to the present as examples of some commonly held but erroneous views on Indian-white relationships, including stereotypes of Indians as mascots.

This is the first descriptive analysis of how American Indian policies are made both at the statewide and at agency levels. Pertinent to all states, the study describes New York's historic policies and emphasizes that improving Indian lifestyles or attracting Indians to government employment is handicapped by their overall distrust of state intentions, a distrust caused by the continued impasse on American Indian land claims. Employing archival records never before used, as well as a plethora of interviews with state officials and American Indians over a fifteen-year period, Hauptman concludes that critical policy changes are needed to build lasting trust.

The definitive eighteenth- and nineteenth-century history of the Tonawanda Senecas of western New York State.The remarkable story of the Tonawanda Senecas in the face of overwhelming odds is the centerpiece of this landmark community study. In the six decades prior to the Civil War, they wrestled with pressures from land companies; the local, state, and federal officials' policies to acquire tribal lands and remove the Indians; misguided Quakers who believed they knew what was best for the Indians; and divisions among Seneca communities about what strategies of resistance to employ. As deftly and convincingly revealed by Laurence M. Hauptman, the Tonawanda Senecas were able strategists who overcame disastrous treaties to regain 7,549 acres of their western New York territory, lands that they still possess today.The chiefs and clan mothers pursued a number of well thought-out strategies: petitioning officials and lobbying in Washington, challenging the legality of the treaties; preventing surveyors from entering onto tribal lands; disrupting land auctions; taking out advertisements; and networking with influential whites. They also hired a first-rate attorney who eventually won a landmark victory in the U.S. Supreme Court and who successfully negotiated the United States–Tonawanda Treaty of 1857, which provided a formula to repurchase a part of the reservation. In recounting this heroic story, Hauptman throws new light on Red Jacket and Ely S. Parker, women's roles within Tonawanda society, and the development of the Gaiwiio, the Longhouse religion.