Search results
Results from the WOW.Com Content Network
The Seneca's own name for themselves is O-non-dowa-gah or Onödowá’ga, meaning "Great Hill People" [5] [6] The exonym Seneca is "the Anglicized form of the Dutch pronunciation of the Mohegan rendering of the Iroquoian ethnic appellative" originally referring to the Oneida.
The Mohawk wear three upright feathers, the Oneida two upright and one down. The Onondaga wear one feather pointing upward and another pointing down. The Cayuga have a single feather at a 45-degree angle. The Seneca wear a single feather pointing up, and the Tuscarora have no distinguishing feathers. [214] [215]
Red Jacket (known as Otetiani [Always Ready] [1] in his youth and Sagoyewatha [Keeper Awake] Sa-go-ye-wa-tha as an adult because of his oratorical skills) (c. 1750 – January 20, 1830) was a Seneca orator and chief of the Wolf clan, based in Western New York. [2]
The Mohawk became wealthy traders as other nations in their confederacy needed their flint for tool making. Their Algonquian-speaking neighbors (and competitors), the people of Muh-heck Haeek Ing ("food area place"), the Mohicans, referred to the people of Ka-nee-en Ka as Maw Unk Lin, meaning "bear people".
The Tonawanda Seneca Nation (previously known as the Tonawanda Band of Seneca Indians) (Seneca: Ta:nöwö:deʼ Onödowáʼga꞉ Yoindzadeʼ) is a federally recognized tribe in the State of New York. They have maintained the traditional form of government led by sachems (hereditary Seneca chiefs) selected by clan mothers .
The etymology of the name Mingo derives from the Delaware (Lenape) word, mingwe or Minque, as adapted from their Algonquian language, meaning "stealthy". In the 17th century, the terms Minqua or Minquaa were used interchangeably to refer to the five nations of the Iroquois League and to the Susquehannock, another Iroquoian-speaking people.
Get AOL Mail for FREE! Manage your email like never before with travel, photo & document views. Personalize your inbox with themes & tabs. You've Got Mail!
Iroquois oral history tells the beginning of the False Face tradition. According to the accounts, the Creator Shöñgwaia'dihsum ('our creator' in Onondaga), blessed with healing powers in response to his love of living things, encountered a stranger, referred to in Onondaga as Ethiso:da' ('our grandfather') or Hado'ih (IPA:), and challenged him in a competition to see who could move a mountain.