17:
285:. Shenandoah asserted both the political responsibilities and spiritual nature of his role. He opposed any of the Haudenosaunee's entering into gambling enterprises, warning of the moral problems associated with such decisions. He was highly respected for his spiritual leadership and, when he died in 1996, his death was mourned by Native Americans across the United States. He had served as Tadodaho for over 25 years during a period of major changes among the Iroquois and other Native American nations, who have been reasserting sovereignty.
128:; he quashed three attempts by Hiawatha to initiate peace discussions among the nations. Hiawatha's daughter died after Tadodaho broke Hiawatha's first attempt to bring together a council, and Hiawatha's second daughter died after Tadodaho foiled the second council. Hiawatha's daughters' deaths were ascribed to Tadodaho's powers. Hiawatha's third daughter died at the council fire of the third meeting, while Tadodaho was present.
327:'s May 16, 2013 agreement with New York State that would involve the tribe's putting their land in trust, accepting New York taxes, and additional New York jurisdiction over their affairs, as part of a deal to gain gambling. (According to Doug George-Kanentiio, a Mohawk journalist, this tribe is not officially part of the Haudenosaunee, as it did not exist when the Confederacy was formed.)
136:
194:"...the name Tadodaho remained in the tribe, and when a man was obliged to hold the office of head-chief of the Onondagas, he was always called Tadodaho. The Tadodaho is the only proper man to invite the people to the general council of the five nations, and for this reason he is considered the 'fire keeper,' because the Onondagas were the keepers of the great council fire."
232:
people. The post is also called the "Head Chief of All the Six
Nations". He presides over the Grand Council of the Haudenosaunee (also called Iroquois). The Great Council Fire of the Iroquois League is still located within the Onondaga reservation in present-day New York. Many of the Iroquois live in
269:
described the conflict as "the great wampum war", and the issue affected the relationship between the
Iroquois people, the New York State Museum, and academia. Thomas had emphasized spiritual leadership and said the wampum belts represented important traditions for the people. This was in the period
240:
Along with other Native
American leaders, the Tadodaho is responsible for maintaining the history of the Haudenosaunee people. The position of Tadodaho is a lifetime appointment. According to tradition, when the previous Tadodaho dies, a council of chiefs from the Haudenosaunee chooses a leader from
288:
In 2002, Sidney Hill was selected as the
Tadodaho. He has been active in land claim cases in New York, by which the Iroquois nations have sought return or compensation for lands they were forced to cede to New York in the aftermath of the American Revolutionary War. The federal courts have upheld
100:
that
Tadodaho had "matted and spiky hair", and that this visage lent itself to legends that he had snakes in his hair. He is said to have had a "twisted body" and could kill his enemies from a distance without seeing them. Tadodaho ruled with fear, and his people believed him to be a sorcerer. He
150:
while singing a song called the "Peace Hymn". When they arrived at
Canandaigua Lake, they convinced the Seneca people to join their cause of peace. Houston and Rubin recount a statement by Deganawidah, who asserted that he was ready to go meet with Tadodaho at
64:
to refer to the chief chosen to preside over the Grand
Council of the Iroquois League. By tradition, as the Onondaga are the "keepers of the council fire", the chief is chosen from that nation. The position is the most influential Iroquois chief in
131:
Hewitt writes in his 1888 recounting that
Hiawatha cried: "All my children are now gone from me; they have been destroyed by Tha-do-da-ho, and he has spoiled our plans. It now behooves me to go among other people. I will start now."
145:
According to
Haudenosaunee legend, Hiawatha and Deganawidah used political and spiritual tactics to garner Tadodaho's support. Hiawatha and Deganawidah walked with the chiefs of the Cayuga, Mohawk, Oneida, and Onondaga peoples to
175:, and smoothed out the seven crooks in Tadodaho's body. After Tadodaho was healed, he permitted the Onondaga people to join the council of peace. Tadodaho joined the League of the Great Peace and was given the title of "
261:"it was wrong for our grandfathers to give away the wampum. The wampum tells of old, old agreements and passes on the thoughts of our grandfathers. We would like to see them. Our people would like to touch them."
207:
later was used by the
Iroquois to refer to their most influential spiritual leader in New York State; it has been used in this way for centuries. The Tadodaho in New York State is the spiritual leader of the
159:"We must seek the fire and look for the smoke of Tadodaho. He alone stands in our path. His mind is twisted, and there are seven crooks in his body. These must be straightened if the league is to endure."
167:, also called Mother of Nations, who advised them how to win Tadodaho to their cause. They used a holy medicine ceremony to soothe Tadodaho and heal his mind and body. In one recounting of the story,
323:
In May 2013, Tadodaho Hill sent a letter to several Iroquois communities in an effort to guide their relation to the Confederacy and its traditional principles. He (and others) have opposed the
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1331:
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is said to signify "entangled". In 1889, J. N. B. Hewitt recounted an Iroquois tale which refers to Tadodaho as a "misshapen monster". Jean Houston and Margaret Rubin write in
124:, of the Onondaga, desired peace among the Haudenosaunee peoples. According to legend, all the chiefs were persuaded except for Tadodaho, who was seen as a hindrance to the
53:, or "Haudenosaunee". According to oral tradition, he had extraordinary characteristics and was widely feared, but he was persuaded to support the confederacy of the
1212:
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scared his own people and threatened other peoples, including the Seneca and Cayuga nations. Tadodaho successfully led his Onondaga in raids against the nearby
171:
herself spoke privately with Tadodaho. Hiawatha combed the matted portions out of Tadodaho's hair, and Deganawidah massaged Tadodaho's body with herbs and
182:
The Tadodaho legend continues to be told in Haudenosaunee society. It has come to refer to the chief who chairs the council of the Onondaga, called
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34:
274:, federal legislation to protect Native American cultural resources and encourage museums to return remains and grave goods to the nations.
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179:" of the confederacy; he was chairman of the council of nations. The final steps toward peace were conducted at Onondaga Lake.
88:, other versions of the name include Adodarhoh, Atartaho, Atotarho, Tatotarho, Thatotarho, and Watatohtahro. In the 1883 work
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was said to be a warrior and primary chief of the Onondaga people. Depending on the speaker's dialect and the writer's
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237:, as they were allies of the defeated British. The Crown gave them some land in compensation for what they lost.
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Charles L. Henning writes in the work "Hiawatha and the Onondaga Indians", published in 1902 in the periodical
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confederacy historically had the most influence. This meaning of the term has been used for centuries.
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837:"For Tadodaho, sorrow, hope accompany land claim: Nation wants lake, other sites cleaned up"
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316:, and including Onondaga Lake. Hill wanted to highlight the desire of his people to see
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1000:, Philadelphia: D. G. Brinton, pp. 12–20, 24, 31, 57, 64–65, 124–125, 148, 152,
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304:. The ownership assertion by the Onondaga included land along Lake Ontario from the
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The Iroquois Constitution: A Primary Source Investigation of the Law of the Iroquois
933:, vol. XVI, Chicago: The Open Court Publishing Company, pp. 461, 550, 561
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As Tadodaho in 1968, George A. Thomas demanded the return to the Iroquois of 25
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was selected as the next Tadodaho. He worked in daily life as a custodian at
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Ojibwa Warrior: Dennis Banks and the Rise of the American Indian Movement
121:
54:
46:
913:
A History of the New York Iroquois: Now Commonly Called the Six Nations
1150:
To Become a Human Being: The Message of Tadodaho Chief Leon Shenandoah
1034:
Manual for the Peacemaker: An Iroquois Legend to Heal Self and Society
1311:
271:
172:
942:, The Rosen Publishing Group, pp. 17–22, 25, 27–29, 33, 43–44,
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claiming land ownership over 4,000 square miles (10,000 km) in
134:
1194:
1016:
Formulating American Indian Policy in New York State, 1970–1986
998:
Brinton's Library of Aboriginal American Literature, Number II
888:
Unconquered: The Iroquois League at War in Colonial America
927:"Hiawatha and the Onondaga Indians, by Charles L. Henning"
1106:
The Moral Imagination: The Art and Soul of Building Peace
1070:
Encyclopedia of the Haudenosaunee (Iroquois Confederacy)
1088:
Encyclopedia of Millennialism and Millennial Movements
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1228:
270:of Native American activism that led to passage of
155:and win him over to his mission of peace, saying:
1126:, The Rosen Publishing Group, pp. 10, 12–14,
1068:Johansen, Bruce Elliott; Mann, Barbara A. (2000),
1054:, University of Nebraska Press, pp. 270–271,
885:
870:, University of Oklahoma Press, pp. 329–332,
1332:Settlement of the northern shores of Lake Ontario
960:, Greenwood Publishing Group, pp. 82, 135,
958:Iroquois on Fire: A Voice from the Mohawk Nation
807:
1052:Native American Spirituality: A Critical Reader
1187:, hosted at website of Onondaga Peace Festival
978:, Oxford University Press US, pp. 57–58,
672:Unrepresented Nations and Peoples Organization
233:Canada, where their ancestors moved after the
1373:Titles and offices of Native American leaders
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1090:, Taylor & Francis US, pp. 172–173,
920:, pp. 156–157, Bulletin 78, Archeology 9
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1108:, Oxford University Press US, p. 154,
1072:, Greenwood Publishing Group, p. 249,
910:Beauchamp, William Martin (February 1905),
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163:Hiawatha and Deganawidah consulted with
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1179:Tadodaho Sid Hill, "Our debt to nature"
1032:Houston, Jean; Rubin, Margaret (1997),
892:, Greenwood Publishing Group, pp.
866:Banks, Dennis; Erdoes, Richard (2005),
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1148:Wall, Steve; Shenandoah, Leon (2002),
783:"Oneida Nation violates Iroquois laws"
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956:George-Kanentiio, Douglas M. (2006),
781:Doug George-Kanentiio (20 May 2013).
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116:was delayed due to fear of Tadodaho.
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105:and traveled west, and attacked the
918:University of the State of New York
711:"The Onondaga: People of the Hills"
666:Cooper, Joshua (December 1, 2002).
92:, edited by Horatio Hale, the term
931:The Open Court: A Monthly Magazine
320:restored to environmental health.
21:Atotarho, the first Iroquois Ruler
14:
1175:, Syracuse Peace Council website
212:, Six Nations that includes the
639:McAndrew, Mike (May 18, 2008).
245:Contemporary leaders and issues
112:Peace among the nations of the
1086:Landes, Richard Allen (2000),
1014:Hauptman, Laurence M. (1988),
835:Kirst, Sean (March 11, 2005).
709:Berry, John (March 24, 2007).
1:
292:In 2005, Hill led a group of
1104:Lederach, John Paul (2005),
994:"The Iroquois Book of Rites"
298:United States federal court
120:, of the Huron people, and
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1181:, letter to the editor of
1018:, SUNY Press, p. 86,
235:American Revolutionary War
90:The Iroquois Book of Rites
1152:, Hampton Roads Pub. Co,
325:Oneida Nation of New York
199:Term for spiritual leader
98:Manual for the Peacemaker
1124:The Iroquois of New York
938:Favor, Lesli J. (2003),
884:Barr, Daniel P. (2006),
820:Johansen & Mann 2000
641:"Doing without Tadodaho"
593:Houston & Rubin 1997
578:Houston & Rubin 1997
566:Houston & Rubin 1997
453:Houston & Rubin 1997
37:Hoyenah (sachem) of the
1368:Native American leaders
697:Banks & Erdoes 2005
337:Economy of the Iroquois
289:some land claim cases.
1222:League of the Iroquois
992:Hale, Horatio (1883),
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253:that were held by the
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808:George-Kanentiio 2006
277:On December 7, 1968,
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255:New York State Museum
241:the Onondaga people.
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19:
925:Carus, Paul (1902),
1122:Roza, Greg (2003),
1050:Irwin, Lee (2000),
976:The First Americans
974:Hakim, Joy (2002),
342:Iroquoian languages
312:, to the border of
283:Syracuse University
1317:Great Law of Peace
749:, pp. 270–271
568:, pp. 117–118
549:, pp. 172–173
416:, pp. 156–157
347:Iroquois mythology
296:to file papers in
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126:Great Law of Peace
77:Legend of Tadodaho
28:
1350:
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1184:The Post-Standard
1173:Tadodaho Sid Hill
877:978-0-8061-3691-2
842:The Post-Standard
716:The Post-Standard
646:The Post-Standard
352:Onondaga language
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547:Landes 2000
169:Jigonhsasee
165:Jigonhsasee
118:Deganawidah
86:orthography
71:Six Nations
49:formed the
43:Deganawidah
41:before the
1357:Categories
848:2008-01-02
747:Irwin 2000
722:2008-01-02
678:2008-01-02
652:2009-01-02
620:Carus 1902
608:Hakim 2002
528:Favor 2003
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363:References
177:firekeeper
23:(1851) by
1307:Mythology
1302:Languages
1261:Tuscarora
793:31 August
482:Roza 2003
470:Barr 2006
438:Hale 1883
426:Hale 1883
382:Roza 2003
230:Tuscarora
203:The term
184:Tadodaho.
62:Tadodaho,
1337:Tadodaho
1297:Hiawatha
1246:Onondaga
331:See also
310:Syracuse
308:through
294:Onondaga
205:Tadodaho
122:Hiawatha
94:Atartaho
82:Tadodaho
47:Hiawatha
31:Tadodaho
1282:Economy
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173:wampum
33:was a
1292:Flag
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