#Lenape Indians

[authortoberecognized]

THE HORROR AT LAKE HARMONY: HORROR SHORT STORY, PART III

This story was published by Necrology Shorts in January 2010.                       THE HORROR AT LAKE HARMONY The story began: there is a legend among the local natives of a group of men they called The Ancients.  The Ancients were given this name because, when the first Lenape natives entered the land that would one day become Pennsylvania, The Ancients already inhabited one of the many caves…

[americaisthetrueoldworld]

Greater Mauritania

Greater Mauritania was in the Americas is a necessary post to demonstrate the indigenous presence of the Moors in America since some people have labeled the Moors as being foreign invaders of the Americas from Europe and Africa. May this post bring peace and clarity. I thank you for your time and for your support. Enjoy this informative read. In the book “New Light from the Great Pyramid: The…

[nycreligion]

The evangelicals in 19th Century Williamsburg and Greenpoint. A Journey Retro

The evangelicals in 19th Century Williamsburg and Greenpoint. A Journey Retro

Williamsburgh, 1834. Illustration from Eugene L. Armbruster’s Photographs & Scrapbooks. Source: Brooklyn Historical Society. The faith-flavored identity of New York City was decided on the frontiers of social controversy in religious places like the evangelical Protestant churches of Williamsburg and Greenpoint. Early settlers in the area held private Sunday services in their homes or took a…

[pennstateuniversitypress]

Unlocked Book of the Month: History, Manners, and Customs of the Indian Nations Who Once Inhabited Pennsylvania and the Neighbouring States

Each month we’re highlighting a book available through PSU Press Unlocked, an open access initiative featuring scholarly digital books and journals in the humanities and social sciences.

About our February pick:

First published by the Historical Society of Pennsylvania in 1818, History, Manners, and Customs of the Indian Nations provides an account of the Lenni Lenape and other tribes in the mid-Atlantic region, looking at their history and relations with other tribes and settlers, as well as their spiritual beliefs, government and politics, education, language, social institutions, dress, food, and other customs. The text, written by the Reverend John Heckewelder, a Moravian missionary based in Ohio and Bethlehem, Pennsylvania, includes the author’s observations, anecdotes, and advice, preserving not only his knowledge about the Indian nations in the eighteenth century but also his perspective, as a missionary and settler, on Native Americans and the often-fraught relationships between the tribes and European settlers. This version of the text, published in 1876, contains an introduction and notes by the Reverend William C. Reichel as well as a glossary of Lenape words and phrases and letters between the author and the then-president of the American Philosophical Society concerning the study of the Indian nations and their languages.

Read more & access the book here: https://www.psupress.org/books/titles/978-0-271-06701-8.html

See the full list of Unlocked titles here: https://www.psupress.org/unlocked/unlocked_gallery.html

[venusinorbit]

This core principle of civic participation is at the crux of Talbert’s research on the experiences of Indigenous high school students in Washington, the impact of the state’s Since Time Immemorial Curriculum” and participation in a Native Youth Council on their civic identities. Here’s what other educators can keep in mind to build more rewarding, accurate curriculum:

Acknowledge the colonized nature of civics and social studies curriculum.

Discuss Indigenous experiences of the past and present to A) cultivate civic identity and B) help everyone participate in the democratic process.

Resources/Tools for Educators

Smithsonian National Museum of the American Indian’s “Native Knowledge 360° Education Initiative”

Unsettling Settler-Colonial Education by Cornel Pewewardy, Anna Lees and Robin Zape-tah-hol-ah Minthorn (TC Press, 2022)

Native Presence and Sovereignty in College by Amanda R. Tachine (TC Press, 2022)

Indian Education for All by John P. Hopkins (TC Press, 2020)

To Remain an Indian by K. Tsianina Lomawaima and Teresa L. McCarty (TC Press, 2006)

Books for Younger Readers

We Are Still Here by Traci Sorell (Penguin Random House, 2021)

We Are Water Protectors by Carole Lindstrom (Macmillan, 2020)

I Am Not a Number by  Jenny Kay Dupuis and Kathy Kacer (Second Story Press, 2016)

NYC Experiences

The American Indian Community House

Smithsonian National Museum of the American Indian

“Water Memories” at the Metropolitan Museum of Art

More on the Lenape People, Native to Manhattan

Resources from the Lenape Center

An online exhibit from the Brooklyn Public Library

“The Manhatta Project” from Columbia Magazine

[qbdatabase]

Five New Yorkers must come together in order to defend their city.

Every city has a soul. Some are as ancient as myths, and others are as new and destructive as children. New York City? She’s got five.

But every city also has a dark side. A roiling, ancient evil stirs beneath the earth, threatening to destroy the city and her five protectors unless they can come together and stop it once and for all.

[marxism-transgenderism]

I've mentioned this before but as I learn more about Indigenous history here I can't help but see more and more problems with how land acknowledgements are done. Like they're already bad cause they're so often simply a way for insititions to acknowledge that the land was stolen without actually doing anything to give the land back. But with that, they also create this false impression that only one Indigenous nation lived in any one area or state prior to colonization, isolated from the others.

Like I can't speak to other areas but here in what is now the "midwest" that is just laughably untrue. For one, trade links both between Indigenous people and with Europeans brought thousands of people together living in the same area. With that, the creation of the original 13 colonies sent dozens of Indigenous people fleeing their genocidal efforts westward. People like the Shawnee and the Lenape would settle alongside, intermarry, and trade with people who already lived here like the Miami and the Potawatomi. And far from some dystopic flood of peoples, the Indigenous nations here would build some of the most prosperous Indigenous communities that we have documentation of.

In Kekionga (what is now Fort Wayne, Indiana) Miami, Lenape, Shawnee, Kickapoo, Potawatomi, Odawa, Chippewa, and many others grew miles upon miles of crops which fed all. Incomprehensible amounts of high value trade goods from silver to dyed cloth to luxuries like cookware all flowed in in exchange for the furs Europeans sold back across the Atlantic. And it was far from an outlier. From the northern tip of Michigan to the confluence of the Ohio and Mississippi rivers, these communities thrived even in the face of growing colonial threats.

And it was specifically because of this prosperity that Kentucky raiders to the south and large land speculators like George Washington back east so desperately wanted this land. Indeed when the US invaded this land in 1791 and 92, it was these communities which built a huge confederation which dealt the colonizers the largest defeat they would ever face at the hands of an Indigenous army (nearly 3x the number of American casualties as in Custer's famous defeat) led by the Miami Little Turtle, the Shawnee Blue Jacket, and the Lenape Buckongahelas.

And so, from what I have seen, when land acknowledgements are done here, this multicultural history is erased in favor of only mentioning the Miami. But of course they often make no mention of how the Miami Indians of Indiana are still fucking here and are fighting to regain their federal recognition that was illegally stripped from them in 1897. Or how they even have a gofundme you can donate to which helps to restore the facilities they currently have and pays for the attorney fees in their fight for recognition.

Instead, land acknowledgements made by institutions like Miami University in Ohio or by individuals at places like Indiana University only mention the Miami, or sometimes briefly also mention the Shawnee. Thus, even in an effort to acknowledge Indigenous history, they erase this multicultural history and sidestep the issue of actually supporting and returning land the the actual Indigenous people who still live here.

[homomenhommes]

Robert Riggs, There Were Once Seven Boys, Who Spent All Their Time Dancing, and so, They Danced Up Into the Sky, And Are There Now: The Pleiades., from the series Legends of the Lenape Indians, ca. 1966, graphite and charcoal on paper,  Smithsonian American Art Museum, 

[workingclasshistory]

On this day, 27 April 1763, Native American Odawa leader Pontiac spoke at a council meeting of Odawa, Wyandot and Potawatomi tribes to try to encourage others to join him in attacking the British military outpost Fort Detroit. It was an early episode in what became known as Pontiac's war, when a loose confederation of Indigenous nations in what is now Michigan, Illinois and Ohio, came together to try to drive out British colonists. In contrast to French colonists who formed alliances with Native American tribes and gave gifts, the British ceased gifting and treated Indigenous peoples as conquered subjects, driving resentment. Eventually, members of over a dozen tribes including the Miami, Seneca, Lenape, Huron and others joined forces and began attacking British forts. Over the next three years Native American forces successfully seized or destroyed several British forts. Despite British forces having superior weaponry, and at least attempting to use smallpox as a weapon to decimate the Indigenous nations, they could not defeat them outright. Therefore colonial authorities were forced to make concessions, creating a large "Indian Reserve" which colonists were forbidden to trespass on, and recognising certain Native American land rights. This caused resentment amongst the local colonists, and fuelled white support for independence from Britain. Learn more about Indigenous resistance in the Americas in this book: https://shop.workingclasshistory.com/collections/books/products/500-years-of-indigenous-resistance-gord-hill Pictured: An illustration of Pontiac speaking at the council https://www.facebook.com/photo.php?fbid=616166397223246&set=a.602588028581083&type=3

[dear-indies]

Hi! Hope you're having a wonderful day/night! I was hoping you could help me find a faceclaim since you seem to be the master of doing that.

I'm looking for afro-indigenous faceclaims, any gender is fine, and preferably in the early 20s-late 30s age range. Also, my characters are superheroes, so any with resources with superpowers/magic would be amazing, but totally not necessary!

Thank you so much!!!

Nyla Rose (1980) Oneida / African-American - is a trans woman - is older than your age range but is a wrestler so that'd be perfect for your superhero vibes!

Thundercat / Stephen Lee Bruner (1984) Comanche, African-American.

Ravyn Ariah Wngz (1984) Mohawk, Tanzanian, Afro-Bermudian - is a Two-Spirit trans woman (she/her) - is pro Palestine!

Mumu Fresh (1985) Choctaw, Muscogee, Cherokee, African-American.

Lido Pimienta (1986) Colombian [Wayuu, Afro-Colombian] - is queer - is pro Palestine!

Amber Stevens West (1986) Comanche, African-American / White.

Kali Reis (1986) Wampanoag, Nipmuc, Cherokee / Cape Verdean - is Two-Spirit (She/Her) - is queer!

Melanie Iglesias (1987) Puerto Rican [Taino, Afro-Puerto Rican, Spanish], Filipino, Italian.

Christel Khalil (1987) Cherokee, African-American, White / Pakistani.

Brytni Sarpy (1987) Apache, Cherokee, African-American, Creole [African, French, Italian], Filipino, German, English.

O.T. Genasis (1987) Belizean [Arawak, Kalinago, Afro-Belizean].

Dana Solomon / Dana Jeffrey (1988) Ojibwe, Cree, Afro-Guyanese, Icelandic - is queer.

Joan Smalls (1988) Puerto Rican [Taino, Indian, Spanish] / Afro-Virgin Islander, Irish.

Shauna Baker (1989) Dakelh, African-American.

Kota Eberhardt (1989) Lakota Sioux / African-American.

Shannon Baker (1989) Dakelh, African-American - is bisexual.

Billie D. Merritt (1990) Comanche, Choctaw, African-American.

Shareena Clanton (1990) Blackfoot, Cherokee, African-American, Wangkatha, Yamatji, Noongar, Gija - is pro Palestine!

Ellyn Jade / Jade Willoughby (1990) Ojibwe, Jamaican [Taino, Afro-Jamaican, British], Nigerian, Swedish, Irish, German, French, Belgian - is Two-Spirit (she/her) - is not straight (otherwise unspecified) and has Nephrotic Syndrome and Celiac’s Disease.

Alanna Saunders (1991) Cherokee, African-American, Unspecified White.

Aason Nadjiwon (1992) Ojibwe / Afro-Jamaican.

Kiana V / Kiana Valenciano (1992) Puerto Rican [Taino, Afro-Puerto Rican, Spanish, Italian, Portuguese], Bicolano Filipino / Kapampangan Filipino.

Hunter Page-Lochard (1993) Nunukul, Yugambeh, Haitian, White.

Kane Brown (1993) Cherokee, African-American / English.

Ashley Moore (1993) Cherokee, African-American, White.

Triana Browne (1993) Chickasaw, African-American, Unspecified Caribbean, Polish, Irish, Scottish.

Khadijha Red Thunder (1994) Chippewa Cree, African-American, Spanish - is pansexual.

Taija Kerr (1994) Kānaka Maoli, African-American.

Asia Jackson (1994) Ibaloi / African-American - is pro Palestine!

Angel Bismark Curiel (1995) Dominican [Taino, Afro-Dominican].

Kahara Hodges (1995) Navajo, African-American, Mexican, English.

Kehlani (1995) African-American, Blackfoot, Cherokee, Mexican, Filipino, White, possibly Choctaw - is a non-binary womxn and is a lesbian (they/she but prefers they) - is pro Palestine!

Kylee Russell (1996) Lenape / Cape Verdean.

Sky Lakota-Lynch (1996) Haliwa-Saponi / Ethiopian.

Jaylan Evans (1998) Black and Haliwa-Saponi.

Boslen (1999) Haisla / Afro-Jamaican.

Lizeth Selene (1999) Mexican [Unspecified Indigenous, Black, White] - genderfluid and queer (she/they).

Dove Clarke (1999) Siksika Blackfoot, African-American - is non-binary (any pronouns), bisexual and has ADHD.

Reiya Downs (1999) Cherokee, Afro Jamaican.

Sivan Alyra Rose (1999) Chiricahua Apache / Afro-Puerto Rican, Creole - is non-binary (she/they).

D’Pharaoh Woon-A-Tai (2001) Ojibwe, Cree, Irish, English, German, Dutch / Guyanese [Afro-Guyanese, Chinese].

Here you go!

[clove-pinks]

After a lot of driving back and forth on Anthony Wayne Trail—named for General "Mad" Anthony Wayne himself, Revolutionary War hero and apparently a Founding Father—we made it to the Fallen Timbers Battlefield and monument.

Our first stop (by accident) was the actual battlefield site, which has a plaque, a few nature trails, and a visitor's center that wasn't open.

I know this is the battlefield site, because it's right next to a mall called "The Shops at Fallen Timbers." Yeah, they built a shopping center adjacent to/basically on top of one of the most important sites commemorating the Northwest Indian War (1785-1795), which saw the United States defeating a confederacy of Indigenous peoples and their British allies, opening a huge territory to US settlers.

It prefigures the War of 1812, which involved the same Chippewa, Lenape, Ottawa, Potawatomi, Miami, Shawnee, Wyandot, United States, and British belligerents. The 1795 Treaty of Greenville, which followed Fallen Timbers, set aside large tracts of northwest Ohio for Indigenous use.

It was edifying to read the 1795 Treaty of Greenville, which names the Indigenous nations I've included from a list on a monument at the site as well as "Eel Rivers, Weas, Kickapoos, Piankeshaws, and Kaskaskias." (Make of the spelling what you will, because the Treaty even spells European names wrong e.g. Fort Lawrence instead of Fort Laurens). The Treaty carves out a number of exceptions for land in the territory ceded to U.S. forts, and a guarantee of free passage between the forts.

Obviously this is very significant in the War of 1812, which mostly took place in a region of Ohio that was granted to Indigenous people not even a generation earlier. William Henry Harrison, military leader and politician, was known for his manipulative and deceptive agreements that kept putting lands into U.S. hands without honoring past treaties. It's a lot of interconnected conflicts between opponents who are already familiar with each other (Harrison, Tecumseh, and Procter come to mind, but it goes even deeper).

I feel a lot of sympathy for the settlers and even the U.S. military personnel engaged in these conflicts; but this park is a rather one-sided presentation of a complicated history. There is an attempt at including more of the Indigenous perspectives, which is something that I think needs a lot more attention in Western War of 1812 history. They wouldn't make a monument like the 1929 Anthony Wayne memorial again.

Fallen Timbers Battlefield is confusing to locate because the historic site with the 1929 monument is also in the wrong place. Only in 1995 did researchers uncover the real location of the battle (near the present-day shopping center).

The GPS took me on some unnecessary adventures, but as you can see, people have been getting this wrong for over 200 years.

We didn't go walking on the trails (at either park), although it was a warm sunny day. I would like to do that in the future. I think you can still see some of the actual fallen timbers (trees knocked over by a tornado) on the real battlefield 230 years later!

[nycreligion]

The evangelicals in 19th Century Williamsburg and Greenpoint. A Journey Retro

The evangelicals in 19th Century Williamsburg and Greenpoint. A Journey Retro

Williamsburgh, 1834. Illustration from Eugene L. Armbruster’s Photographs & Scrapbooks. Source: Brooklyn Historical Society. The faith-flavored identity of New York City was decided on the frontiers of social controversy in religious places like the evangelical Protestant churches of Williamsburg and Greenpoint. Early settlers in the area held private Sunday services in their homes or took a…

[abookisafriend]

the city we became: four out of five make a brand new start of its

the city we became is a 2020 novel by n. k. jemisin. it's a love letter to new york city and a snapshot of the culture at the time it was written (which still feels very much like the present). six people have "become" new york city--living incarnations of the boroughs and the city itself--and they have to deal with the birth pangs of the process...plus an unexpected challenge from far outside the city's normal sphere. overall, it's a fantastic novel. once i got into it, i read it in one night.

the cast is really interesting and represents jemisin's vision of who new york really is. there's even a lenape character to represent the city's continuity with the precolonial life of the place. she's an artist working in the bronx who was in the american indian movement in the seventies. you love to see it. lots of queer representation, which i know makes a difference for me and i think for my readers here too. the antagonists in the novel also speak to the essential challenges of our society in this historical moment in a way that's kind of vindicating.

there are like two places where it falls flat for me, two, and the rest of the book is vibrant and powerful. i'm going to hit one of them below the cut. apart from that, this novel is a knockout. great contemporary fantasy concept, great execution, vivid characters you can really root for and plot dynamics that will have you lost in the pages.

overall, solid four out of five. i liked it better than the broken earth trilogy. spoilers for probably the biggest surprise in the book below

the one thing that really hit me wrong about this book is the lovecraft fic aspect. the novel makes explicit reference to lovecraft through the characters (who spend a lot of time ribbing him and shooting straight about the racism in his work), which is fine--i guess she decided the book owed a debt to the old hatebag, so she wanted to acknowledge it--but, near the end, it takes an element from his stories and just introduces it whole cloth into the novel. it didn't work for me; it felt like a flat, uninspired choice rather than the sharp originality jemisin's well known for. why trot that out? was it supposed to be like a Big Reveal for lovecraft fans to get off on? like, "ohhhh nooooo, not the mi-go!!! :O " (it's not the mi-go.) i don't get why she felt the need to make one of the biggest plot points a xerox of a lovecraft element, and like i said it did not work for me. it took what was a totally novel and exploratory story element and collapsed it into a copy of someone else's work. why? there was no need for it. i guess she just thought it was cool?

if i ever meet her, that's my first question.

the book is good. don't let this make you skip the book.

[littlefeather-wolf]

See the leaflet The Penn Wampum Belts by Grank Gouldsmith Speck (1925) in our Digital Library to get a sense of what they surmised after acquiring the belt, along with a detailed explanation of how the belts were constructed. November is Native American Heritage Month. The images here are of wampum belts from the Lenape (Delaware). They are believed to be the original belts presented by the Lenape to William Penn, the founder of Pennsylvania, in the 1680s as part of a land sale or treaty. The top one was acquired from William Penn’s descendants in the 1916 by Thea Heye, the wife of George Gustav Heye—noted collector of Native American artifacts and creator of the Museum of the American Indian (which became a part of the Smithsonian in 1989 and still exists as the George Gustav Heye Center in Manhattan). The wampum belt is still part of the collection of the National Museum of the American Indian, though about a third of Heye’s collections have been repatriated. Whether the stories about the treaty between the Lenape and William Penn are true or not, the narrative surrounding this treaty quickly became an important part of the American mythology. There is even a cultivar of the American Elm called “Penn Treaty”—referring to the large elm in Shackamaxon, PA underneath which that they supposedly agreed to the terms of the treaty. (Grafts of the elm were taken before it was felled by a storm in 1810 and though rare, some Penn Treaty elms exist today.) An obelisk stands where the elm once stood, surrounded by Penn Treaty Park (which is itself the topic of a recent book, The History of Penn Treaty Park). Finally, the treaty is the subject of numerous paintings and other decorative works, including earthenware plates, textiles, and paintings in the National Gallery of Art and the Pennsylvania Academy of Fine Arts (including a well-known one from Benjamin West).

[stankhead]

references below cut

[tonechkag]

Are you indiginous Russian, or etnic Russian? I'm asking this because I'm confused. If the former, then I understand. It's a shame Russians killed a lot of those tribes (a lot went extinct). But if the later, then I don't understand. You are now not part of a group, culture, and country that doas not view women as people, is about only vailenc in every form of it (phisical, mental, emotional, sexual, ect).

I mean Russians view wife beating as a form of love to the point that women who abendond it, and got together with non Russian men, were questioning if they partners loved them dou to them not beating them. Just look at Russia's domastic vailenc statistics, or how they say "It's a family value" about it. Or how there are up and running websites there, where they dox people who live there and part of the Lgbtq community, in hopes that they will get killed for it. Or what are they doing in Ukraine, and in the countries they went to. In Georgia Russians are openly fetishes the locals, whaile taking resorces away from them. Ask people from Ukraine, Poland, Finland, Estonia, Latvia, Lithuania, Hungary, Romania, or from any country that Russia has a history with. They will tell you the truth, and that really nothing good, or usefull, or worthy come out of that country, that culture, and those people seince the Russian revolution.

Sorry if I sound rude, but I just don't get it, why someone would be proud of it, and call themself that.

I'm both. My mother is Russian & my father is Chuvash. I have never been ashamed of my Russian family & I never will be. Being ashamed of it & pretending it doesn't exist won't magically make the bad parts dissappear. I simultaneously have a deep love for Russia's rich culture & history while not ignoring the suffering & wrong that's happened along the way (& is still happening). Holding both truths at the same time is possible regardless if people believe it or not. In my humble opinion, holding both truths & acknowledging the ugly parts of one's history is necessary for genuine healing, progression & a complete sense of self. But of course, that doesn't mean we endorse those horrible things. We should use them as a blueprint to do better in the present & future. That's all any of us can do.

These days it seems like so many people can't see outside of this Black vs. White polarizing way of thinking. It honestly drives me insane.

There's not a single country that hasn't committed atrocities in it's past. There's not a single person alive who's ancestors haven't done some fucked up shit. Are you sending these types of messages to Japanese people? They were committing some pretty horrific war crimes back during ww2 like The Rape Of Nanjing. What about Germans? They were genociding Jews, Slavs & Romani. What about the Dutch? They killed a fuck ton of the Lenape people when founding New Amsterdam (now known as New York City). Wait what about the various tribes in Africa that have been at war with each other since time immemorial? Ever heard of the Volhynia Massacre where Ukrainians slaughtered & raped Poles? What about Turks? Mongolians? Chinese? Indians? Need I go on? Are all people everywhere supposed to hate themselves? Or is it just Russians who are expected to perform this masochistic self-flagellation to appease random people on the internet?

Take a long hard look at your own history before pointing fingers at others. You're bound to find a skeleton or 2 in your own closet that you're not proud of.