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Relevant bibliographies by topics / Iroquoiens – Religion

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Academic literature on the topic 'Iroquoiens – Religion'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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Journal articles on the topic "Iroquoiens – Religion"

1

Downey, Allan. "Engendering Nationality: Haudenosaunee Tradition, Sport, and the Lines of Gender1." Journal of the Canadian Historical Association 23, no. 1 (May 22, 2013): 319–54. http://dx.doi.org/10.7202/1015736ar.

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The Native game of lacrosse has undergone a considerable amount of change since it was appropriated from Aboriginal peoples beginning in the 1840s. Through this reformulation, non-Native Canadians attempted to establish a national identity through the sport and barred Aboriginal athletes from championship competitions. And yet, lacrosse remained a significant element of Aboriginal culture, spirituality, and the Native originators continued to play the game beyond the non-Native championship classifications. Despite their absence from championship play the Aboriginal roots of lacrosse were zealously celebrated as a form of North American antiquity by non-Aboriginals and through this persistence Natives developed their own identity as players of the sport. Ousted from international competition for more than a century, this article examines the formation of the Iroquois Nationals (lacrosse team representing the Haudenosaunee Confederacy in international competition) between 1983-1990 and their struggle to re-enter international competition as a sovereign nation. It will demonstrate how the Iroquois Nationals were a symbolic element of a larger resurgence of Haudenosaunee “traditionalism” and how the team was a catalyst for unmasking intercommunity conflicts between that traditionalism—engrained within the Haudenosaunee’s “traditional” Longhouse religion, culture, and gender constructions— and new political adaptations.

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2

Mandell, Daniel R. ""Turned Their Minds to Religion": Oquaga and the First Iroquois Church, 1748-1776." Early American Studies: An Interdisciplinary Journal 11, no. 2 (2013): 211–42. http://dx.doi.org/10.1353/eam.2013.0017.

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Delâge, Denys. "Chansons du Détroit et les Premières Nations : un essai." Les Cahiers des dix, no. 69 (March 14, 2016): 303–40. http://dx.doi.org/10.7202/1035604ar.

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Mise en dialogue d’un corpus de chansons folkloriques canadiennes- françaises du Détroit recueillies par Marcel Bénéteau avec les récits de voyage chez les nations des Pays d’en Haut de Louis Hennepin (1676-1680 : Iroquois, Illinois, Sioux), Jean-Baptiste Truteau ou Trudeau (1794-1796 : Arikaras, Sioux) et Pierre-Antoine Tabeau (1803-1805 : Arikaras, Sioux). Trois regards : condamnation au nom de la foi, de la raison, nostalgie. Analyse des axes d’articulation et de tensions entre les cultures coloniale et autochtone : parenté, mariage et sexualité, communauté, guerre, psychotropes (tabac et alcool), religion, chant. Une énigme : pourquoi l’absence de chansons d’amour en pays amérindien ? Explication : non pas la montée de l’individu, mais les sources du moi dans les sociétés de type Gemeinschaft ou Geseilschaft.

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4

António Brandão, José. "Iroquois in the West. Jean Barman." Canadian Historical Review 101, no. 1 (February 2020): 130–31. http://dx.doi.org/10.3138/chr.101.1.br04.

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5

VECSEY, CHRISTOPHER. "THE STORY AND STRUCTURE OF THE IROQUOIS CONFEDERACY." Journal of the American Academy of Religion LIV, no. 1 (1986): 79–110. http://dx.doi.org/10.1093/jaarel/liv.1.79.

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6

Starna, William A. "De Religione: Telling the Seventeenth-Century Jesuit Story in Huron to the Iroquois (review)." Catholic Historical Review 92, no. 2 (2006): 300–301. http://dx.doi.org/10.1353/cat.2006.0152.

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7

Porterfield, Amanda. "Witchcraft and the Colonization of Algonquian and Iroquois Cultures." Religion and American Culture: A Journal of Interpretation 2, no. 1 (1992): 103–24. http://dx.doi.org/10.1525/rac.1992.2.1.03a00050.

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On Martha's Vineyard in the late seventeenth Century, a Native American called George suffered from being “Tormented” and “impotent” and sought out a renowned “Powaw,” or shaman, for help. According to Matthew Mayhew, who published the story in 1697, the shaman diagnosed George's troubles as effects of witchcraft and proceeded to “dance around a great fire” with George and other sick Natives “lying by.” Other Natives broke up the dance, claiming that the Powaw himself had “bewitched” the sick, and “threatened to burn him unless he cured the sick man.” Fortunately for the shaman, when he “felt the heat of the fire, the sick immediately recovered.”

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8

Uzel, Jean-Philippe. "Un dramaturge et un Iroquois à Paris." Esprit Janvir-Févrir, no. 1 (2020): 61. http://dx.doi.org/10.3917/espri.2001.0061.

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9

Kruk-Buchowska, Zuzanna. "Food Sovereignty Practices at the Oneida Nation of Wisconsin Tsyunhehkw^ Farm." Review of International American Studies 12, no. 1 (September 8, 2019): 111–28. http://dx.doi.org/10.31261/rias.7561.

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The paper looks at the role of traditional foodways and related cultural practices in Oneida’s contemporary food sovereignty efforts, and the various understandings of the continuity of food and agricultural traditions in the community. The tribe’s Tsyunhehkw^’s (joon-hen-kwa) farm, whose name loosely translates into “life sustenance” in English, serves important cultural, economic and educational purposes. It grows Oneida white flint corn, which is considered sacred by the tribe and is used for ceremonial purposes, it grows the tobacco used for ceremonies and runs a traditional Three Sisters Garden. The Three Sisters – corn, beans and squash, are an important part of the Oneida creation story, as well as the vision of Handsome Lake – a Seneca prophet from the turn of the 19th century, who played an significant role in the revival of traditional religion among the People of the Longhouse.[1] They inform the work done at Tsyunhehkw^ to provide healthful food for the Oneida community. [1]The Oneida form part of the Iroquois Confederacy (as called by the French), referred to as the League of Five Nations by the English, or the Haudenosaunee Confederacy, as they call themselves. Haudenosaunee translates into the People of the Longhouse. The Confederacy, which was founded by the prophet known as Peacemaker with the help of Hiawatha, is made up of the Mohawks, Oneidas, Onondagas, Cayugas, and Senecas. It was intended as a way to unite the nations and create a peaceful means of decision making. The exact date of the joining of the nations is unknown and it is one of the first and longest lasting participatory democracies in the world (“About the Haudenosaunee Confederacy” 2019).

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10

McELWAIN, THOMAS. "Technology and the Super-natural as Factors in Native Interpretation of Seneca Iroquoian Oral Tradition." Temenos - Nordic Journal of Comparative Religion 28 (January 1, 1992). http://dx.doi.org/10.33356/temenos.6122.

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Dissertations / Theses on the topic "Iroquoiens – Religion"

1

Caissy, André. ""Le songe est la règle de nos vies" : le rêve chez les Iroquoiens des XVIIe et XVIIIe siècles." Master's thesis, Université Laval, 1995. http://hdl.handle.net/20.500.11794/24997.

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2

Johnston, Louise. "The covenant chain of peace : metaphor and religious thought in seventeenth century Haudenosaunee council oratory." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=85171.

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The phrase 'Covenant Chain' is unique in the English language and along with its antecedents---'linked arms', 'the rope', and the 'iron chain'---the Haudenosaunee established relationships with the Europeans. The 'Covenant Chain' has been the subject of extensive discussion since the mid-1980s when a group of scholars in Iroquois Studies published several volumes on the diplomacy of the Haudenosaunee during the seventeenth and eighteenth centuries. Most studies focus on the political aspects of the Covenant Chain and the role it played in creating and sustaining alliances. This study examines the meaning of the word 'covenant' and related ideas in the context of Haudenosaunee cosmology, history, culture and religious traditions. The numerous metaphors employed by the Haudenosaunee in council oratory and the many meanings associated with these different metaphors are discussed with a view to better understanding the Covenant Chain in relation to what Mohawk scholar Deborah Doxtator calls 'history as an additive process'.
In order to facilitate this discussion, the religious dimensions of covenant in European thought during this period are examined. While the basis of post-Reformation covenant theology differs radically from Haudenosaunee ideas of covenant, points of convergence do exist particularly in the area of political theory making. Johannes Althusius' (1557-1638) concept of 'symbiosis' is one such example. Surprisingly, Europeans who were involved in or who had knowledge of the Covenant Chain provide no theological discourse on it. Philosophical and theological discussions of the chain come from the Haudenosaunee themselves.
These relationships went well beyond contractual obligations and along with the idea of the 'middle line' which separates people and at the same time joins them together. Contrary to the widely accepted scholarly view that the chain---either the 'Covenant Chain' or the 'Iron Chain'---was associated only with alliances between the Haudenosaunee and the British, this study shows that the Haudenosaunee used the same expressions in their alliances with the French as well.

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3

Franz-Morawietz, Marion. "Krise und religiöse Bewegung : ein Beitrag zur Religionsgeschichte des Alten Ägypten der 1. Zwischenzeit und der Irokesen unter Handsome Lake /." Saarbrücken : Homo et religio, 1988. http://catalogue.bnf.fr/ark:/12148/cb366569753.

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4

O'Connor, S. Eileen. "Spirits, shamans and communication : interpreting meaning from Iroquoian human effigy pipes." Master's thesis, Université Laval, 1994. http://hdl.handle.net/20.500.11794/17949.

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5

Laflèche, Anik Linda. "« C'est une guerre sainte où il ne s'agit que de la gloire de Dieu» : la religion dans la guerre entre les Français et les Iroquois (1658-1687)." Thesis, Université d'Ottawa / University of Ottawa, 2019. http://hdl.handle.net/10393/39686.

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Entre 1658 et 1688, quatre campagnes militaires furent menées par les Français de la Nouvelle-France contre les Iroquois : deux furent menées en 1666, une en 1684 et une en 1687. Alors que celles de 1666 furent conceptualisées et vécues comme des croisades par la population, celle de 1684 ne le fut pas. L’expédition de 1687 quant à elle vit une certaine renaissance de la rhétorique de croisade mais cette dernière ne connut pas la même popularité qu’en 1666. Cette thèse propose d’analyser le discours religieux, l’expérience religieuse et les pratiques associées qui entourèrent ces expéditions de sorte à expliquer pourquoi il eut une telle divergence. Plusieurs facteurs coloniaux et métropolitains expliquent ce changement de perception, notamment la prévalence du discours de guerre sainte en France lors des guerres contre les Turcs, la force de l’Église catholique de la colonie, la culture religieuse qui préconisait l’apocalyptisme et la peur du Diable, ainsi que la personnalité des gouverneurs et évêques de Québec.

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Books on the topic "Iroquoiens – Religion"

1

Mason, Winfield, ed. Iroquois supernatural: Talking animals and medicine people. Rochester, VT: Bear & Company, 2011.

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2

Museum of the American Indian, Heye Foundation., ed. The false faces of the Iroquois. Norman: University of Oklahoma Press, 1987.

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3

Brant, Jameson C. Haudenoshonee: Thanksgiving arts and crafts. Owen Sound, Ont: Ningwakwe Learning Press, 2012.

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4

The constitution of the five nations, or, The Iroquois book of the great law. Ohsweken, Ont: Iroqrafts, 1991.

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5

Mogelon, Alex. The people of many faces: Masks, Myths and Ceremonies of the Iroquois. Lakefield, Ont: Waapoone Publishing & Promotion, 1994.

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6

Bierhorst, John. The woman who fell from the sky: The Iroquois story of creation. New York: Morrow Junior Books, 1993.

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7

Bierhorst, John. The woman who fell from the sky: The Iroquois story of creation. New York: W. Morrow, 1993.

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8

Bierhorst, John. The woman who fell from the sky: The Iroquois story of creation. New York: William Morrow, 1993.

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9

Joseph, Jacobs. Joseph Jacobs: Iroquois art : a retrospective exhibit of his carvings, September 31 through October 31, 1985. Schoharie, N.Y: Schoharie Museum of the Iroquois Indian, 1986.

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10

The Roman rite in the Algonquian and Iroquoian missions: From the colonial period to the Second Vatican Council. Merchantville, NJ: Evolution Pub., 2008.

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Book chapters on the topic "Iroquoiens – Religion"

1

Keating, Neal B. "Iroquoian Religion during the Seventeenth Century." In The Cambridge History of Religions in America, 111–36. Cambridge University Press, 2000. http://dx.doi.org/10.1017/chol9780521871105.007.

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2

"The Iroquois Experience Daniel K. Richter." In Religion and American Culture, 70–89. Routledge, 2003. http://dx.doi.org/10.4324/9780203426999-8.

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3

Walczynski, Mark. "1680–1682: Everything Is Difficult." In The History of Starved Rock, 21–39. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501748240.003.0003.

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This chapter examines the arrival of French explorer René-Robert Cavelier, Sieur de La Salle, at Kaskaskia. Of the Roman Catholic religious orders that labored in New France during the time of La Salle, the Jesuits were the most influential. With the Jesuits now situated as sole representative to King and Cross at Kaskaskia, and by extension the Illinois Country, Claude-Jean Allouez and his Jesuit associates were prepared to do whatever was necessary to keep secular influences away from the lands and the people whose souls the order worked so diligently to save. This included turning the Illinois Indians against La Salle. Without the support of the Illinois, there was little chance that La Salle's enterprise could succeed, because the explorer's royal patent permitted him to trade only in bison hides, and the Illinois were bison hunters. In addition, it appears that Allouez was prepared to turn Native American against Native American. The chapter then considers why the Iroquois attacked the Illinois at Kaskaskia, and what the implications were for La Salle and French policy in the West.

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