Thesis (Ph.D, History) -- Queen's University, 2009. / Includes bibliographical references (leaves 246-270) Also available online.

Six Nations women transformed and maintained power in the Grand River community in the early twentieth century. While no longer matrilineal or matrilocal, and while women no longer had effective political power neither as clan mothers, nor as voters or councillors in the post-1924 elective Council system, women did have authority in the community. During this period, women effected change through various methods that were both new and traditional for Six Nations women. Their work was also similar to non-Native women in Ontario. Education was key to women’s authority at Grand River. Six Nations women became teachers in great numbers during this period, and had some control over the education of children in their community. Children were taught Anglo-Canadian gender roles; girls were educated to be mothers and homemakers, and boys to be farmers and breadwinners. Children were also taught to be loyal British subjects and to maintain the tradition of alliance with Britain that had been established between the Iroquois and the English in the seventeenth century. With the onset of the Great War in 1914, Six Nations men and women responded with gendered patriotism, again, in ways that were both similar to Anglo-Canadians, and in ways that were similar to traditional Iroquois responses to war; men fought and women provided support on the home-front. Women’s patriotic work at home led to increased activity in the post-war period on the reserve. Six Nations women made use of social reform organizations and voluntary associations to make improvements in their community, particularly after the War. The Women’s Institutes were especially popular because they were malleable, practical, and useful for rural women’s needs. Women exerted power through these organizations, and effected positive change on the reserve.

Six Nations women transformed and maintained power in the Grand River community in the early twentieth century. While no longer matrilineal or matrilocal, and while women no longer had effective political power neither as clan mothers, nor as voters or councillors in the post-1924 elective Council system, women did have authority in the community. During this period, women effected change through various methods that were both new and traditional for Six Nations women. Their work was also similar to non-Native women in Ontario. Education was key to women’s authority at Grand River. Six Nations women became teachers in great numbers during this period, and had some control over the education of children in their community. Children were taught Anglo-Canadian gender roles; girls were educated to be mothers and homemakers, and boys to be farmers and breadwinners. Children were also taught to be loyal British subjects and to maintain the tradition of alliance with Britain that had been established between the Iroquois and the English in the seventeenth century. With the onset of the Great War in 1914, Six Nations men and women responded with gendered patriotism, again, in ways that were both similar to Anglo-Canadians, and in ways that were similar to traditional Iroquois responses to war; men fought and women provided support on the home-front. Women’s patriotic work at home led to increased activity in the post-war period on the reserve. Six Nations women made use of social reform organizations and voluntary associations to make improvements in their community, particularly after the War. The Women’s Institutes were especially popular because they were malleable, practical, and useful for rural women’s needs. Women exerted power through these organizations, and effected positive change on the reserve.

Side-by-side, surprisingly, in the appendix of the Buffalo Historical Society’s publication Obsequies of Red Jacket at Buffalo, E. Pauline Johnson and Walt Whitman memorialize Red Jacket’s reburial on October 9, 1884, with their respective poems, “The Re-interment of Red Jacket” and “Red Jacket, (From Aloft.).” Through this textual showdown, this report interrogates the usefulness of the vanishing Indians narrative, instead interpreting the event as the locus of a heterogeneous, spiritual contest over bodies and their potential significations. Although orchestrated by Buffalo’s European American elites, the reburial also included representatives from the Six Nations tribes, among them Mohawk Ely S. Parker as well as Johnson. Paying attention to heterogeneity, whether differences in religion, tribal affiliation or class, at the event allows us to understand the varying stakes of the conflict, from debates over Christianity to immigration to the establishment of literary and social relations. While Whitman, nearing the end of his life, contemplates proper memorialization in “Red Jacket, (From Aloft.),” Johnson deploys the elegy to lay claim to her Native ancestry and burgeoning literary career. Monumentalizations often attempt to conceal such heterogeneity by creating the illusion of a dominant, national narrative. Alive within these events, nevertheless, a different image persists, one that preserves the messy debates over religion, land settlement, immigration, citizenship and transforming Native governments that actual memorialization ceremonies create. / text

Thesis (Ph. D.)--University of Washington, 1995. / Vita. Includes bibliographical references (leaves [247]-264).

Thesis (Ph. D.)--West Virginia University, 2005. / Title from document title page. Document formatted into pages; contains v, 243 p. Includes abstract. Includes bibliographical references (p. 220-243).

This study examines Haudenosaunee foodways in the Great Lakes Region between the early seventeenth century and the mid to late eighteenth century. The study is divided into two parts. First, the Creation Story is explored as it transmits the origin of the Three Sisters, a cropping system of inter-planted corn, beans and squash. The teachings of the Three Sisters highlights the importance of polyculture and sustainability. Conversely, a Westerners’ scientific account of how the Three Sisters came to be farmed together is studied. The independent pathways of the corn, beans and squash is examined as they arrived in New York State from the Mexico highlands. Recent findings show the Three Sisters were adopted independently in eastern North America beginning around A.D. 1300. They were grown together in some locations on a regular basis. The adoption of the polycultural complex of the Three Sisters was gradual and took place approximately 700 years ago as each of the crops adjusted to the climate and new surroundings. Secondly, the relationship between food, specifically the Three Sisters and acculturative change are examined pre-and-post contact. Acculturative change occurs when two independent cultures comes into contact with one another. The degree of influence is not equal as one culture can be absorbed, shaped or influenced more strongly by the other culture. The Haudenosaunee culture underwent acculturative change because the fur trade economy affected their foodways due to the influx of European goods such as the brass kettle and encroachment on their land and hunting grounds. The Haudenosaunee retained the core of their cultural beliefs and cultural practices because they made decisions, specifically their selection of goods and agricultural practices, as an extension of their cultural beliefs. Acculturative change resulted in a more monocropped and creolized agricultural system, usage of draft animals, fruit orchards and the plow. This study lies at the intersection of ethnohistory and food history. This study will serve as a tool to analyze and understand Haudenosaunee historical experiences from a First Nations cultural perspective. / Graduate / 2017-08-21

Thesis (Ph.D.)--York University, 2004. Graduate Programme in Sociology. / Typescript. Includes bibliographical references (leaves 344-364). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://wwwlib.umi.com/cr/yorku/fullcit?pNQ99151

I collaborate with Elders of the Six Nations of the Grand River Territory – mainly former vice-principals and principals – to share their stories about elementary school administration of the community’s day schools of the 1960s, 70s, and 80s, and of the larger consolidated schools thereafter. By engaging in storywork with them, their stories reveal that as Indigenous organizations like the National Indian Brotherhood/Assembly of First Nations (NIB/AFN) warned First Nations about mistaking administrative control, or delegated authority as it framed it, as real, local control over their children’s education, vice-principals and principals in Six Nations reframed it as inherent acts of self-determination and sovereignty over education. Drawing on Audra Simpson’s nested sovereignty, and Glen Sean Coulthard’s self-recognition to produce a more accurate representation of administrative control in the community, the author argues that vice-principals and principals in Six Nations did not mistake their practice as delegated authority but instead – as inherently sovereign actors – went through a process of negotiating self-determination and sovereignty within the Department of Indian Affairs and Northern Development Canada’s (DIAND) educational framework to upset its status quo of First Nations only managing educational programs and services. If sovereignty is understood to be a process, rather than a destination as Robert Allen Warrior suggests, then vice-principals and principals exercising administrative control on a daily basis in their schools should be recognized as inherently self-determining and sovereign. By sharing their stories, they reveal that they possess the authority to determine the definition and character of administrative control at the local level. The argument’s implication being that there are alternative ways of knowing and understanding administrative control in First Nations schools, rather than the national discourse that evolved in the decades following the NIB’s Indian Control of Indian Education. / Thesis / Master of Arts (MA) / I collaborate with Elders of the Six Nations of the Grand River Territory – mainly former vice-principals and principals – to share their stories about elementary school administration of the community’s day schools of the 1960s, 70s, and 80s, and of the larger consolidated schools of the 1990s and early 2000s. By engaging in storywork with the Elders, their stories reveal that as Indigenous organizations like the National Indian Brotherhood/Assembly of First Nations (NIB/AFN) warned First Nations communities about mistaking administrative control, or delegated authority as it framed it, as real, local control over their children’s education, vice-principals and principals in Six Nations reframed it as inherent acts of self-determination and sovereignty over education. Their stories provide an alternative way of knowing and understanding administrative control in First Nations schools.

Although water covers 70% of the earth's surface, less than 1% of it is freshwater that can be used for drinking. Even in Canada, where there is an abundance of freshwater in groundwater and in rivers and lakes, there are many indigenous communities that lack a sustainable source of drinking water. Such is the case for the Six Nations of the Grand River, the largest indigenous Reserve in Canada, located within an hour drive from major urban centers in southern Ontario and where less than 9% of the residents have access to safe, treated potable water. The major tributaries that drain the Six Nations reserve are part of the McKenzie Creek Watershed, which has been characterized as having the highest loading of sediments and nutrients to the lower Grand River, which eventually drains into the eastern basin of Lake Erie. This research project was initiated by the Six Nations community, who wanted an update on the prevalence of fecal contamination in their drinking water sources (wells, cisterns). Secondly, the community wanted to know the ecosystem health status of tributaries flowing through the Six Nations Reserve (McKenzie and Boston Creeks), and to determine if land uses in the watershed were negatively affecting the health of these streams. A study conducted in the summer of 2018 confirmed that 29% of the tap water tested in 75 households were contaminated with E. coli; 40% of the wells and 15% of the cisterns were contaminated and these were distributed throughout the Reserve with no apparent pattern. A study conducted in the summer of 2019 found that the McKenzie Creek was highly polluted with total phosphorus (P), total suspended solids, turbidity and total-ammonia nitrogen (N), while Boston Creek was highly polluted with soluble reactive P and E. coli as well as total-nitrate N. Nitrogen concentrations at 14 stations were highly and significantly related to percentage of agricultural land in catchments. Elevated levels of pollutants have been observed in the two creeks for three decades, indicating that conditions will not improve without remedial actions. / Thesis / Master of Science (MSc)