Four Huron Wampum Records: A Study of Aboriginal American History and Mnemonic Symbols

Hale, Horatio

doi:10.2307/2842352

Cited by 4 publications

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“…The racial and racialist frameworks shaping anthropological discourse at that time cannot be ignored, yet, following Lewis Henry Morgan, Iroquoianists recognized the achievements of Iroquois civilization even while their scholarly work operated within the confines of settler colonial states (the United States and Canada). Speck (1919Speck ( , 1925 and Hale (1897) demonstrated that in the precontact period, indigenous Iroquoians and Algonquians produced and used wampum as the most desirable material for certain personal ornaments and therefore deployed it as a symbol of indigenous concepts of wealth and as insignias of chiefly power. 3 Wampum, they found, was also used as a pledge of sincerity, especially in marriage proposals; as a gift between friends; as a demonstration of sympathy; as a condolence for those who were grieving; and perhaps as compensation to indemnify those who had lost family members due to crimes and murder.…”

Section: Wampum: Money Diplomacy Commodity Heritagementioning

confidence: 99%

Challenging the Dichotomy: The Licit and the Illicit in Archaeological and Heritage Discourses

Watkins¹,

Gnecco²,

Field³

2016

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Each of the co-editors would like to thank his indulgent, supportive, inspiring families and friends, to whom we dedicate this book.Les Field: Above all, love and thanks to my wife, Gia Scarpetta; our children, Lukas, Simon, and Maia; my deceased mother-in-law and dear friend, Vee Dysart, who first talked to me about (and showed me) guaquería; the support of my fatherin-law, Reinaldo Scarpetta, and my stepfather-in-law, Sam Dysart; my gentle and loving brother Adam Stern, whom we lost during the making of this volume; and of course my brilliant co-editors and dear friends, Cristóbal and Joe.Cristóbal Gnecco: Thanks to the loving tribe, Cristina, Emilio, and Isabel, now extended with Kaala and Baltazar. I acknowledge the support of the Department of Anthropology of the Universidad del Cauca, where I have the honor to teach and where the blessings of friendship and comradery have incarnated in Herinaldy figure i.1.

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Section: Wampum: Money Diplomacy Commodity Heritagementioning

confidence: 99%

Challenging the Dichotomy: The Licit and the Illicit in Archaeological and Heritage Discourses

Watkins¹,

Gnecco²,

Field³

2016

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Change Amid Continuity, Innovation within Tradition: Wampum Diplomacy at the Treaty of Greenville, 1795

Harrison

2017

Ethnohistory

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The Treaty of Greenville (1795) was noteworthy for the extensive use of wampum by both Western Confederacy leaders and the American negotiator, Anthony Wayne. Analysis of the rhetoric of the negotiations and the wampum article used reveals structural correspondences with traditional Iroquoian diplomacy. Evidence suggests that the Six Nations of the Iroquois Confederacy, while not officially in attendance, exerted significant influence on the treaty process. Amid this continuity, however, the Native negotiators put wampum to innovative uses. Examination of specific wampum presentations offers an interpretation of a surviving belt and insight into a design now known as the Two-Row Wampum.

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Déléage¹

2009

La Croix Et Les Hiéroglyphes

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Four Huron Wampum Records: A Study of Aboriginal American History and Mnemonic Symbols

Cited by 4 publications

References 0 publications

Challenging the Dichotomy: The Licit and the Illicit in Archaeological and Heritage Discourses

Challenging the Dichotomy: The Licit and the Illicit in Archaeological and Heritage Discourses

Change Amid Continuity, Innovation within Tradition: Wampum Diplomacy at the Treaty of Greenville, 1795

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