Six Strings – Tsi Tyónnheht Onkwawén:na

Six Strings Exhibit Panels

Kaná:takon ne 1880

The Village in 1800

Kanyen’kéha

Ne 1784 shotóhetste ne American Revolution, ne Fort Hunter nithoné:non Kanyen’keháka tánon ne thonatenróhon yahón:newe ne Bay of Quinte tho nónwe yaonsahón:tyen.

Shyahón:newe tahontáhsawen kaná:takon ahonnón:ni áktontye ne Bay of Quinte, wahontenonhsonnyá:nyon, yeyenthótha, yonterihwayenstáhkhwa, táhnon yonterennayentáhkhwa. Ne 1799, ne kaná:takon kanonhsotónhkwe ne yeyenthótha tóka’ 6 mile ní:yons (tóka’ nón:wa nà:kon táhnon é:neken nyeyawé:non Boundary Road tyóhtentyon nà:kon ne Deseronto, tsi niyó:re ne Norway’s Side Road).

Wahatiyéntho ne tho wahóntyen táhnon wahatináhskwayen. Ne óhontsa tontka’we ne ononhkwa’shón:’a, kontí:ryo ne ayontó:rate, kéntsyon ne kanyatarà:ke, kahnhyonhatá:tye táhnon ne kanitské:rakon.

Rati’terontáhkwe ne ohén:ton yehón:nete (chiefs) tsi nihotirihó:ten ne ronatatkoráhston tsi ronwatiya’tará:kwen, enwá:ton ni’ ó:ni e’tho ní:yoht tsi enshonwayá:tenhte. Wé:ne tsi niyotiriho’tén:nen ne konnón:kwe.

Tehonatonhontsyó:ni ne onkwehshón:’a akwé:kon “skén:nen táhnon sahk” thakénhake; nek tsi shyahá:rawe ne Captain Isaac (Captain John ronatyóha) táhnon ne raonén:ra, ne 1788 tontáhsawen kwah í:ken tsi wahentó:ren’ne. Yah orihwí:yo tha’tehyatatón:niskwe ne Captain John tánon ne Captain Isaac. Í:si’ na’kaná:tati rati’teróntahkwe ne Captain Isaac tánon ne raonén:ra.

Ne Captain John Rathahyón:ni naho’taró:ten ohén:ton yehatáhkwe ne kaná:takon tsi niyó:re ne 1779 sahonwayá:tenhte akó:ren tonsahonwatáhste ne ki’ sháka raónha ohén:ton yé:rate tsi ronwayén:tere’s ne Department of Upper Canada.

Tsi niyó:re ne 1800 tóka 135 niyákon ne kanakerahserá:kon rati’terontáhkwe, tehotinenhrakkáhshyon rotina’khwén:en, rotíhteron’s tsi yah tetkayé:ri. Tehonwennonhnharíkhons ahatinékhwa táhnon ahonwanáhsehte.

Yohwí:shen ne raotirihwá:ke, rotihrhá:re aonttsirakétsko ahonterí:yo.

English

In 1784, after the American Revolution, members of the Fort Hunter Mohawks and some of their allies arrived at the Bay of Quinte to rebuild their lives.

After their arrival, they organized a village along the Bay of Quinte that included homes, farms, a school, and a church. In 1799, the village comprised farms along a road about 6 miles long (most likely a road running east to west from the Boundary Road at the east end of Deseronto, to a point just before Norway’s Side Road).

The residents of the Bay of Quinte cultivated crops and kept livestock. The land provided plants for medicine, animals to hunt, fish in the rivers, creeks and the bay.

There were Village chiefs named through traditional governance practices, who could also be deposed according to these same ways. The role of women in this process was clear.

The people wanted to live “in peace and quietness”; however, after the arrival of Captain Isaac (Captain John’s brother-in-law) and his party, in 1788, this became more and more difficult. There was little trust between Captain John and Captain Isaac. Captain Isaac and his party lived outside the village.

Captain John was a Wolf clan chief in the village until 1799 when he was deposed and replaced. He was still recognized as “Head of the Village” by the Indian Department of Upper Canada.

By 1800, the community of about 135 people, was divided, geographically and emotionally, by long simmering grievances. There were threats of bloodshed and murder.

The situation was tense, awaiting the spark that would surely trigger violence.

Seskehkó:wa Katsénhayen

The September Council

Kanyen’kéha

Ne Ohyaríha 1800 kí kaná:takon tehotinenhrakhá:shyon wao’tterónhta’ne tehniyáshe yatatsyenénha wahonwaná:sehte Lawrence Senior táhnon ne royén:’a Lawrence Junior táhnon ronatsyà’ke wahonwatikaré:wahte.

Ahsén:non nihyatate’kénha ne Lawrence Senior táhnon Captain Isaac. Sashakotsya’tará:kwen ne Captain Isaac raonén:ra táhnon Captain John raonén:ra sashakotsya’táhrhase. Kwah í:ken tsi wa’tka’nikonhrharahtsherayén:ta’ne ne kahwatsì:rakon tsi na’tehyá:tere ne ahsén:non nihiyatate’kénha, raotihwà:tsire, tetsá:ron ronnón:kwe táhnon konnón:kwe wahontsyá:taren.

Akenhnhakwé:kon thóne tehona’nikónhrhare. Yah ken’tsyehotiyé:ren ne Kahretsarónhsera “akonwayá’tata ohontsó:kon ne ahonnehyá:ra’ne tsi ronatera’swaksén:en.” Wahontateweyenenta’ne ne tho ratí:teron aontahontatéhnhe.

Captain John tsi “Ohén:ton Yé:rate ne Kaná:takon,” yahóhttatse ne Captain William Claus. Ohén:ton Yé:rate ne Indian Affairs, aontá:re táhnon ahari’wí:sake oh na’á:wen’ne ohén:ton ne sénha shonhétken’ne táhnon ashakoyé:nawa’se ne kanakerahserá:kon aonsayoyá:neren’ne tsi na’tehón:tere oh nayá:wen’ne “skén:nen táhnon sahk” thaonsón:ton.

Tetsá:ron Captain John táhnon Captain Isaac é:so yohserá:ke shihonwayenté:ri ne William Claus.

Tyóhton niwenhniserá:ke Wahatitsénhayen ne Seskehkó:wa 1800.

Rotihyá:ton ne Ratitsénhayens. Tehniyáshe tho í:ne’skwe tahniwennaté:ni né: ki’ aorí:wa yonkwateryén:tare tsi é:so Kanyen’kéha ronátston ne kanakerahserá:kon ratí:teron táhnon Tsyorhénsha tekawennaté:nyon.

Kí tsi na’awénhseron 16 khok niyohseráke ohnà:ken ne Shahón:newe (Landing) ne 1784.

Kari’wanontháhkwe ne skénnen aonsón:ton oh nayá:wen’ne yahontahsón:teren ne kanakeráhsera.

English

In June 1800, the divisions in the village sparked violence. Two men, father and son, Lawrence Senior and Laurence Junior, were killed and others wounded.

Lawrence Senior was the half-brother of Captain Isaac. He had left Captain Isaac’s party and joined Captain John’s party. The violence was very personal, within a family, between half-brothers, between their respective families, both men and women taking part.

All summer the community was anxious. The proper ceremonies, Condolence, had not been done to “bury the remembrance of the misfortune under ground”. Community members armed themselves for protection.

Captain John, as “Head of the Village”, called upon Captain William Claus, Acting Deputy Superintendent of Indian Affairs, to come investigate the events leading up to the violence and to help the community mend the divisions so that they could go on in “peace and quietness”.

Both Captain John and Captain Isaac had known William Claus for years.

The Council was held over nine days in September 1800.

The Council was recorded. There were two interpreters present so we know that much of what was said by community members was said in the Mohawk language and translated into English.

Much of the proceedings took place at Captain John’s house, which was most likely located east of the Church in Culbertson Tract land.

These events took place only 16 years after the Landing in 1784.

The need for a peaceful resolution was essential to the future of the community.

Kari’wanóntha ne Ahronkahtshéra

Language

Kanyen’kéha

Ne 1800 Kanyen’kéha khok rontá:tiskwe ne kanakerahserá:kon.

Yotatitén:ra tsi ní:yoht tsi wahontkenní:sa ne Seskehkó:wa 1800, ne wahatihthárahkwe tsi niyá:wens ne kanakerahserá:kon. Ronhátyen tsi otsyà’ke rontá:tis ne Tsyorhénsha táhnon ótsya’ke akte’ nithonén:non Kanyen’kéha ki’ wáhontste tsi wahontá:ti.

Tehniyáshe ronathró:ri tsi ronnónha wa’tniwennaté:ni, ne ki’ kén:tons ne’ tho ratiná:kere Kanyen’kéha wahóntste tsi wahontá:ti.

Ó:ya ó:ni enwathró:ri tsi Kanyen’kéha ronátston tsi tekawennaté:nyon yah ki’ tha’testsyatyé:ren ne Tsyorhénsha, wé:ne tsi Kanyen’kéha tsi ní:yoht tsi tekawennaté:nyon.

Tsi nón:wan ní:yoht kí:ken:

“Ne Wahstonhró:non kwah né:ne otsi’nonwahnhè:ta enká:ya’ke ne ónenhste kwah nek enyoketóhte”

“Thó:ne ó:nen wa’akwatkenní:sa skátne ne Ratirihwakaré:nye’s wa’akhihró:ri tsi Shakwa’niha’kówa rohní:non ne Ohóntsa í:i onkwarihwá:ke, táhnon kén:en ki’ tayákwe é’tho ayakwennitskó:ten”

Tóhka nenhsetshén:ri kahyá:ton “Skén:nen táhnon sáhk thí:ken”

“ronská:neks akonwaya’tá:ta ne ahonnehyá:rake tsi yah tetkayé:ri tsi niyawén:en.”

“Yah akwé:kon teyakorihwanonhwé:o’n”

“Sir Wm Johnson wahakhró:ri ne 1760 shiwatohserenhá:wi akwé:kon aonsayakhiyátka’we ne ratihnhó:ten, tóka’ yah enhonwatihétkenhte ne Onkwehón:we, sénha ne o’serón:ni áse’ ken katsi’ten’seráksens”

“Kwah í:ken tsi wakatshennón:ni ne Capt: Isaac tsi wahará:kewe ne onekwénhsa tsi ki’ nihatiyerháhkwe ne yethihsothokon’kénhen”

English

In 1800, Kanyen’kéha was the dominant language in the community.

The September 1800 Council was a sombre, official event addressing community matters. Although some community members could speak English and there were visitors to the community present, the Council is believed to have been spoken in Kanyen’kéha.

This is supported by the presence of two interpreters at the Council, which indicates that community members were making their statements in Kanyen’kéha.

Another indication of the use of Kanyen’kéha is that sections of the minutes are very obviously not in idiomatic English, but rather they appear to be direct translations from Kanyen’kéha.

See examples below:

“The Americans are like a Worm that cuts off the corn as soon as it appears”

“We then held a Council with the Messassagues and informed them our great Father had purchased these Lands for us, and that we had come to sit down on them”

“Peace and quietness” is a phrase repeated several times in the minutes.

“they wished to bury the remembrance of the misfortune under the Ground.”

“Without the consent of the whole”

“Sir Wm. Johnson told me in the year 1760 to let all the prisoners go or they would ruin the Indians, particularly the french people for they are bad Birds”“I am very happy to see that Capt: Isaac has wiped away the Blood as it is the Custom of our ancestors”

Konnón:kwe

Women

Kanyen’kéha

Ne ratiwennahnótha ne tsi katsén:hayen enhónttoke tsi yah tehatihyá:tons nahò:ten enkonní:ron ne konnón:kwe né tsi í:si’ nón:we nihá:ti ne ronnón:kwe rontá:tis. Tóka’ e’tho ní:yoht tsi enhsanonhtonnyónhwe yah tsyekayé:ri tsi niyorihowá:nen nahò:ten kón:ton táhnon yah tekontiyá:tare ne konnón:kwe ne tsi katsén:hayen nahò:ten yoterihwahtén:tyon. Ok ná’awen’ne 1800 shiwatohserenhá:wi, yah thayoterihwahtén:tyon ne tsi katsén:hayen yah thayonatá:tike ne konnón:kwe.

Tsi yáwe Rotinonhsyón:ni raotinakeráhsera ne ki’ ne konnón:kwe konti’nikón:rare tsi ní:yoht tsi enhonwatiya’tará:ko ne ronnón:kwe ohén:ton ya’tahatí:ta’ne wentá:on’ akwé:kon enhatirihwanónwe’ne ohén:ton ya’tayotirihwayén:ta’se. Ne yoti’tá:rayen konnón:kwe enkontithárahkwe tsi nahò:ten kónnehre ohén:ton ne akwé:kon ahontkenní:sa, sewati’é:rens rotihyá:ton, “é:ren enskonnéhte shé:kon né aonsakontitharáhkwe” tsi nikarí:wes watkení:son. Shayá:ta rónkwe enhonwaya’tará:ko ne ensehshakohró:ri nahò:ten ya’tkarihwayénta’ne.

Nó:nen ne Captain John raonén:ra tóka’ ni’ Captain Isaac raonén:ra é:ren enhón:nehte thé:non enhatithárahkwe, ne konnón:kwe tho ki’ kón:ne’s enkontyá:taren nahò:ten rotitharáhkwen.

Yorihowá:nen ni’ ó:ni ayonkwateryén:tara’ne tsi é:so tsi wa’otterónhta’ne ne 1800 shikahá:wi akonwatí:khwa nahoti’shatsténhsera ne konnón:kwe. Tsi kahyá:ton (minutes) wathró:ris ne Captain John wahorihwatshenria’se ne Captain Isaac tsi rarihwanón:we’s ne konnón:kwe tsi é:so só:tsi yotká:te kontkennisa’ahtsherón:nis.

Tsi náhe ne 19th tewen’nyáwe’ é:so tsi wa’konwatí:khwa ne ayotiwennayén:take ne konnón:kwe táhnon ronnón:kwe khok ensehshewenná:ronke. Tsi yoto’kthahkwénke ne 19th tewen’nyáwe’ Indian Act wahatíhsere, Canada Aokóra tonnónhton ronnón:kwe khok enwá:ton tenhonnityohkwakén:ni nó:nen enhonwatiya’tará:ko ne ratitsénhayens.

1951 ón:wa’k ó:nen wa’otiyanerenhserayén:ta’ne ne konnón:kwe takonnityohkwakén:ni ne kakóra yorá:kwen Ratitsénhayens.

English

Readers of the minutes will notice that the voices of women are hardly recorded with all of the main speakers being men. This might be seen as women’s voices being unimportant and women not participating in the council. However, in the year 1800, the council would not have taken place without the voice of the women.

As a Rotinonhsyón:ni community, it was the women who deliberated and selected men to serve as chiefs which would be approved by all through consensus-based decision making. Discussions within the clans and led by the women would go on before meetings, and at times, are recorded in the minutes as “withdrawing to discuss” during the meetings. An appointed male would make the public statements based on what was collectively agreed upon.

When Captain John’s party or Captain Isaac’s party withdrew to deliberate, the women would have been there as active participants in the discussion.

It is also important to note that the full role and influence of women was under threat in 1800. The minutes indicate that Captain John was critical of Captain Isaac for adhering to the requests of the women in calling too many meetings.

Throughout the 19th century the voice of women was increasingly silenced and

the voices of men became predominant. In the later 19th century, under the Indian Act, only men were allowed to vote in council elections mandated by the Federal Government of Canada.

The women of the community did not gain the right to vote in the federally mandated Council elections until 1951.

Ahontkó:rahste

Governance

Kanyen’kéha

Ne 1800 Katsénhayen kahyatón:nyon tewatkáwas é:so nahò:ten ayonkwató:kenhse tsi ní:yoht tsi ronatatkoráhston tsi ní:yoht tsi ya’tehotirihwayentá:se ne raotinakerahserá:kon ne ka’k nón:we ne 1800 é:so ohén:ton shahonni’nyonhsó:roke ne Upper Canada táhnon ohna’kénkha Canada.

Ne 1800 kanakerahserá:kon Ratitsenhayénskwe Ohén:ton ya’thatí:ta’ne ne áhsen niken’tá:rake, Rotinyáhton, Ronathahyón:ni táhnon ne Rotiskeré:wake. Kí Ohén:ton Yehón:nete ne ratikaén:yons ne kanakerahserá:kon orihwa’shón:’a, kanakerahserá:kon ratí:teron enhonwatiya’tará:ke ne ni’ é:ren enshonwatiya’tenhá:wihte tóka’ ne enkari’wanón:ton, tsi ki’ niyonkwariho’tén:ne. Áhsen niwahseriyé:take ne onekóhrha washakotina’tón:hase, ne kén:tons tsi yakón:kwe wa’ontá:ti (karahston nahò:ten yonaterí:honte ne konnón:kwe), ne ya’tayotirihwayén:ta’se akó:ren aonsahonwaya’tará:ko ohén:ton ya’tahá:ta’ne ne Captain John raonaktà:ke, rathahyón:ni rao’tá:ra, ohén:ton yé:rate.

Karihwatshén:ryon tsi Indian Affairs teyoté:nyon tsi ní:yoht tsi rontatkorahsthahkwe “Head Chief” tóka’ ni’ “Head of the Village” ne yáken’ shakohenté:se ne kanakerahserá:kon nó:nen tenhontátken ne Upper Canada tóka’ ni’ Indian Affairs nenthón:ne. Wé:ne tsi ratihnará:ken khok enwá:ton akó:ren tenshonwá:tahste ne ashakohén:te’se ne e’tho ratiná:kere, yah tho tehatiná:kere ne ronwaya’tará:kwen.

Ne 1800, wa’thatinenhrakhási tsi wahontatkó:rahste né:ne Captain John táhnon Captain Isaac ákte na’thyatkó:rahste.

English

The 1800 Council document provides many clues about governance and decision-making in the community circa 1800 which is long before the sustained interference that came with the colonial administration of Upper Canada and later Canada.

In 1800, there was a community Council with Chiefs named by the three clans, Turtle, Wolf and Bear. The Chiefs were responsible for the affairs internal to the community and were chosen and deposed by the community in adherence to a traditional way. Three strings of wampum were shown, representing the speech of a female (illustrating the role of women in such issues), on the decision to replace Captain John, a Wolf Clan community chief.

There is evidence that Indian Affairs had altered community governance by referencing a “Head Chief” or “Head of the Village”, intended to represent the community when dealing with Upper Canada or Indian Affairs officials. It is clear that only the colonial administration could replace the “Head of the Village” who was not appointed by the community but by the colonial administration.

In 1800, governance in the village was complicated by divisions into “parties”, of which both Captain John and Captain Isaac each had their own.

Onekóhrha

Wampum

Kanyen’kéha

Ne onekóhrha takwaré:e ao’nó:wa yonnyá:ton kanyataraktón:tye ne Atlantic enhsetshén:ri. Ki o’nó:wa enhatihoro’tón:ni táhnon enhatikahrón:ten, “otsi’nénhtara” enwá:ton, énska-enkahr nikaweyónhkara, táhnon énska-sha’té:kon 1/8 nikaweyonhkara ní:wa. Kí otsi’néhtara karà:ken táhnon oharennáhta niwahsohkó:ten. Karà:ken kén:tons tsi yoyá:nere, skén:nen táhnon yah tha’tahonwati’nikónhrharen, yorihowá:nens ne raotinakeráhsera aorihwa’shón:’a.

Rotinonhsyón:ni wáhontste ne onekóhrha thé:non taonterihotaríhsi táhnon ne thé:non tahontenonhwerá:ton. Onekóhrha karihwahní:rats ne thé:non yenhonteri’wányehte kahrharátston, né wathró:ris tsi yah tha’taontakaríhshyon, skén:nen, yako’nikonhrakétskwas ne kenhé:yon yakohnonterá:on, tóka’ ni’ thénon yah teyoyá:nere tsi na’áwen’ne.

Tsi nikarí:wes Katsénhayen ne 1800, teyotitsyóhkwake ne onekóhrha wahatihthá:rahkwe; atsya’táhnha tewen’nyawe’khon wátston ne onekóhrha, táhnon ne wa’taní:haron onekóhrha.

Ne atya’táhnha 8000 onekóhrha yó:yen kwah í:ken tsi yoya’tahní:ron, Captain William Claus wahá:on ne Captain John “né:e ahar’hó:roke akwé:kon nahò;ten ne yotohétston.” Ne wathró:ris ne tyohton-nón:ta wahatitsénhayen táhnon tsi nihotiyé:ren.

Captain Isaac wahathró:ri ki tékeni atya’táhnha aorihwá:ke, énska ne enskanekwenhsó:kewe ok ne ó:ya enkatakwaríhsi tsi ratiyá:ta ne ronwanahséhton. 4000 ní:kon onekóhrha né:ne’ yoteríhonte.

Yá:ya’k niwahserí:yetake ne kahóntsi táhnon karà:ken onekóhrha ne Captain John wahá:on ne Captain William Claus ne karihwahní:rats tsi Captain John ohén:ton yehatáhkwe ne kaná:takon.

Óya’ shé:kon ne yá:ya’k niwahseriyé:take wahá’on ne Captain John, Captain William Clause tahatka’we ne:ne’ ne Kahretsarónhsera, aonsakará:kewe ne okáhseri táhnon akatakwaríhshyon tsi ratiyá:ta tóka’ ni’ akar’hó:ron.

English

Wampum is made from the quahog shell found along the Atlantic coast. The shell is ground into tubular shapes and drilled to create a hole, ending up with a “bead” about one-fourth inch long and one eighth inch in diameter. The beads were white and purple. White wampum was the representation of something good, of peace and purity; purple represented important affairs of a civic nature.

Rotinonhsyonni used wampum for official purposes and ceremonies. Wampum guaranteed a message, a promise, it symbolized the bringing and binding of peace, consolation of death, or other negative affairs.

During the Council in 1800, two forms of wampum were mentioned: belts with thousands of wampum; and strings of wampum.

The belt of 8,000 wampum, a very substantial belt, is given by Captain William Claus to Captain John “for the purpose of covering everything that is past”. It is a record of the nine-day Council and what was done.

Captain Isaac speaks on two belts, one to wipe away the blood and the other to level the graves of those who were killed. There are 4,000 wampum for these purposes.

A set of six strings of black and white wampum is given to Captain John by Captain William Claus which may be to acknowledge Captain John as the head of the village.

Another set of six strings is given to Captain John by Captain William Claus as part of the Condolence ceremony of wiping away the tears and levelling or covering of the graves.

Kahretsarónhsera

Condolence

Kanyen’kéha

Rotinonhsyón:ni ronterihwahtentsyátha ne kahretsarónhsera, enhontá:ti táhnon tenhatirí:wahkwe ne nó:nen thé:non yo’nikonhrá:ksa tsi niyawén:en tóka’ ni’ kenhé:yon. Né:ne yah ne shahoti’tá:ra ne enhonterihwahtén:tsya’te, ahonwatiyé:nawa’se ne ronatkaronní:on’. Ne onekóhrha wa’taní:haron róntstha ne kahretsarónhsera enhonterihwahténtsya’te.

Ne ronterihwahtentsyátha tenhatihswáthe’te ne ako’nikón:ra táhnon ne enhatirákewe ne ka’nikonhrakséntshera ne yeya’ta’késhon tóka’ ni’ teyako’nikónhrhare. Ne onekóhrha wa’taníharon né: kasa’áhton ne aonsayako’nikonhrahserón:ni ne onkwehshón:’a. Ne entewatyé:renhte áhsen niwahseriyetake né:ne “ayakokahseró:kewe yoyá:nere tsi aonsayontkátho”, “enshatikenhótshi nahò:ten teyohsihará:on ne yehnyá:sakon aón:ton aonsayontón:rye táhnon yohrón:ka tsi aonsayontá:ti”, ohna’kénkha “é:ren enhatihá:wihte ka’nikonhrakséntshera ne yonhónhtakon ayoyá:nere tsi aonsayakothón:te’ne”. 13 niwahseriyé:take ne akwékon, kwah akwékon yonaterihón:ton nahò:ten wathró:ris.

Ne Ohyaríha 1800 ki tehniyáshe wahonwanáhsehte tehnón:kwe wahotinákhwen ne onkwehshón:’a táhnon wahotíhteron’ne. Wa’kari’wanón:ton ne kahretsarónhsera ahatiyén:tere’ne ne kenhé:yon, ahoti’nikonhráksen tsi wahonnonkwe’tón:ti tehniyáhshe, tahonwanahrhóton kahwà:tsire ne ronatkaronní:on, táhnon skén:nen aonsón:ton ne kanakerahserá:kon.

Ne kahyá:ton tsi niyawénhseron ne Seskehkó:wa 1800 Watkenní:son wá:ton Captain Isaac wahaterihwahtén:tsya’te ne kahretsarónhsera ki tehniyáshe ronwanahséhton raotirihwá:ke, ohén:ton tóka’ ni’ tsi watkenní:son. Ok tsi yewatehsá:ahnhe tsi watkenní:son, Captain William Claus wahori’wanontónhse ne Captain John tsi yáwe raónha ohén:ten yé:rate ne kaná:takon raónha ahaterihwahténtsya’te ne ashakokahseró:kewe, é:ren ahahá:wi’te nahò:ten teyohsihará:on ratihnyá:sakon, akar’hó:ron/akatakwarí:shyon tsi niyá:ta táhnon aonsakanó:hare ne onekwénhsa.

English

Condolence is a Rotinonhsyón:ni ceremony that consists of oratoration and singing, and is conducted following a situation of grave concern or a death. Members of opposite clans conduct the ceremony, to support the clan family most impacted. Wampum strings are an integral part of a condolence ritual.

The purpose of the ceremony is to clear one’s mind and body of sorrow, grief or concern. The messages in the wampum strings are intended to “set things right” for the people. The first three strings, or messages, include “wiping away the tears so that you may see clearly”, “remove the obstruction from the throat so you may breathe and speak clearly”, and lastly, “remove the grief from your ears so that you may hear well”. In total there are 13 strings of wampum, each having a distinct message.

The June 1800 murder of two men caused people anguish and fear. A condolence ceremony was needed to acknowledge the deaths, to grieve for the men lost, to provide solace for their families, and to restore peace in the community.

The minutes of the September 1800 Council suggest that Captain Isaac performed a condolence ceremony for the men killed sometime prior to or during the Council. However, at the conclusion of the council, Captain William Claus asked Captain John as Head of the Village to go through the ceremony intended to wipe away the tears, clear the throat, cover/level the graves, and wash away the blood.

Shontóhetste tsi Niyawénhseron ne 1800

After the Events of 1800

Kanyen’kéha

Shontóhetste ne Seskehkó:wa 1800 Rontkennísa’ahs, yahatahsón:teren ne Captain John “Ohén:ton ya’thá:ta’ne ne Kaná:takon” tsi niyó:re yahrénheye ne 1811. Ne Captain Isaac 1808 nen’né:’e rawenhé:yon.

Ne Captain John raonén:ra “Lower Party” wahontená:tonhkwe. Captain Isaac’s raonén:ra “Upper Party” nen’né:’e John Loft ohén:ton yehátahkwe, rayataráhkwe sha’tewatenonyaníhte washakotikarewahtá:nyon ne Ohyaríha 1800.

Tsi ontohserohetstá:nyon tóhka nahonte’nyén:ten ne ya’taonsahshakotí:yeste – yotká:te tehontatyenté:ri’s. Ne Margaret John, Captain John shakoyén:’a, wahotiwirayén:ta’ne ne John Loft. Susannah Culbertson, Captain John shakoteré:’a, wahotí:nyake ne Joseph W. Hill roteré:’a ne Captain Isaac. Captain John shakoteré:’a, Catherine Brant wahotí:nyake ne John W. Hill, Captain Isaac roteré:’a.

Ronohétston

É:so shé:kon niyohserá:ke yah thahoti’nikónhrhen ne kanakerahserá:kon tsi niyawénhseron ne 1880.

Ne 1837 kahsennaró:ron, wahonthró:ri tsi teka’nikonhrhare ne kanakerahserá:kon, né:ne tsi niyawénhseron takarihón:ni. Wahonní:ron ki Rakowá:nen (Chief) ro’níha táhnon teyotere’será:ne ronwanahséhton Ohén:ton Yé:rate raohwà:tsire tho nihotiyé:ren. John W. Hill Ohén:ton yehá:tahkwe.

Ne 1868 yehotihyá:ton ne Kanyen’kehá:ka Ratitsén:hayens tsi nón:we ne Indian Affairs, wahonní:ron shé:kon yakwehyá:re tsi niyawénhseron, teka’nikonhrhará:on táhnon é:so rotinekhwá:on ne rontathrona’ahshón:’a ronohétston shakotihró:ri ne shakotiyo’okón:’a.

Ne 20háton Tewen’nyáwe niwatohserenhá:wi, kí: tehotinenhrakháshyon ne nà:kon nonkwá:ti táhnon ne é:neken nonkwá:ti yeyotahsón:tere tsi tehotinenhrakháshyon.

Ne 50 niyohserá:ke tsi náhe, ki tehotinenhrakhá:shyon ó:nen ki’ í:wehre ahoti’nikónhrhen.

English

After the September 1800 Council, Captain John continued as “Head of the Village” until his death in 1811. Captain Isaac died in 1808.

Captain John’s party became the “Lower Party”. Captain Isaac’s party became the “Upper Party” under the leadership of John Loft, who had taken part in the violence in June 1800.

In the years that followed there were attempts to bridge the divide between the two parties by linking them together – often through familial ties. Margaret John, daughter of Captain John, had a child with John Loft. Susannah Culbertson, granddaughter of Captain John, married Joseph W. Hill, grandson of Captain Isaac . Catherine Brant, granddaughter of Captain John, married John W. Hill, grandson of Captain Isaac.

Legacy

The events of 1800 stayed in the collective memory of the community for decades to come.

In 1837, a petition reported trouble within the community and its link to the past. They explained that one of their current Chiefs “had not less [than] his Father and Grand-sire murdered by the ringleaders family”. The ringleader was identified as John W. Hill

In 1868, in a letter from the Mohawk Councillors to Indian Affairs, they stated that the events of “disturbance and blood-shed” were still recalled by community members and the story was told by parents to their children.

Into the 20th Century, the division between those of the east part of the community and the west part lived on.

Within the last 50 years the lingering divisions have started to fade.

Six Strings Exhibit Panels

Kaná:takon ne 1880

Seskehkó:wa Katsénhayen

Kari’wanóntha ne Ahronkahtshéra

Konnón:kwe

Ahontkó:rahste

Onekóhrha

Kahretsarónhsera

Shontóhetste tsi Niyawénhseron ne 1800

Video Series

Contact Tsi Tyónnheht Onkwawén:na

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