Schindler,
Jennifer
 Uncovering the “Tribe”: Long Island Native American Culture At William and Mary we call ourselves the “Tribe,” but what defines who we are as a student body? Native American tribes all over the country have faced a similar problem in attempting to define their identity to our government. Like William and Mary students, Native American tribes are a community of people that may struggle to retain one encompassing identity. Paul Bailey believes that “community” is a better word than “tribe” (6). Strong describes three cultural patterns of “tribal communities” including, “communal ownership of land…the renewal of family and tribal ties,” and “the identification as Native Americans.” While this serves as a loose understanding of tribal connections, there is still much left to understand within the many Native tribal communities. On Long Island, there were once 13 Native American tribes of the Algonquins (some sources recognize more or less based on tribal breakdowns). Although the descendants of many Native Americans live among us today, much of their land has been taken away. Therefore, generating a written legacy has become an important method of preserving their culture. In my research I explored the Native American tribes and cultures across Long Island and learned their cultural significance and tradition from the past to the present. This cultural exploration enabled me to tie many of the unique cultural traditions of Long Island Native Americans to present day Native American literature by native and non-native writers. The Native American presence on Long Island began around 7,000 BC, and flourished until the Dutch developed trading posts in Manhattan in the early 1500s. The European settlers learned about whaling from the natives. However, fishing was replaced after a few decades by more profitable fur trade. The French, Dutch, and English were all eager to have trading spots on Long Island, which is ideally located for sea trading. The Pequot War in 1637 resulted in greatly diminished Native American power and Indians began to ally with the English for safety. (Strong1, 161) Land was then sold to the English in treaties that were less than fair to Native Americans who believed land was shared, not owned. The Native Americans assumed they were giving the Europeans a temporary lease for land on which they could still fish and hunt, etc. For example, the deed for land that is present day East Hampton, was sold for “20 coats, 20 hoes, 24 hatchets, 24 knives, 24 looking glasses, and 100 muxes” (Overton, 121). The final great loss of Indian prevalence on Long Island was a smallpox epidemic that killed nearly two-thirds of the Algonquin community (Strong1, 236). By the end of the seventeenth century, the only two undisputed tracts of Native American land on Long Island were in Shinnecock and Poospatuck (home of the Unkechaug tribe). “Cultural misunderstandings, deceit, patent violations, manipulation, the calculated use of alcohol, and payments made at roughly half of the market value characterized most of this tragic process of dispossession” (Strong1, 265). A web of Native debt and servitude developed long lasting resentment (Strong1, 287).




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Schindler,
Jennifer
 The 13 widely recognized Long Island tribes are located in blocks of land that often occupy multiple modern day Long Island townships. The Canarsees were located in what is today Jamaica, Queens. The Rockaways, lived in present day Rockaway and Baldwin, the Merricks between Baldwin and Seaford (today there is still a town on Long Island with the namesake of “Merrick”). The Massapequas dwelled between Seaford and Copiage (including today’s town of “Massapequa”). The Secatogs heralded from between Copaigue and Bayport, the Unkechaugs from between Bayport and Eastport (today on the remaining Poospatuck reservation). The Shinnecocks lived between Eastport and Bridgehampton, and also have a reservation today. The Montauks held what many considered the most powerful land on the tip of the island from Bridgehampton to Montauk Point (today also known as “Montauk”). The Manhasets occupied Shelter Island, Ram and Hog Island off the coast of Long Island (a town on the island still holds the name “Manhasset”). The Corchaugs lived between Orient Point and Wading River, the Setaukets between Wading River and Stony Brook, the Nissequogs between Stony Brook and “Nissequog” in Smithtown, and finally the Matinecocks occupied present day Newtown (Bailey, 7). What remains of these tribes today, outside of the two surviving reservations, are suburban town names adopted from previous tribal communities from the area. A monument dedicated to Culluloo Telewana, a well-known Rockaway storyteller was relocated when Broadway St. was widened and at the time of this publication in 1963 was said to be at Willow Road (Overton, 134). Upon my careful searching, several large estates within a gated community now have replaced any remnant of such monument. According to Shinnecock David Bunn Martine, he and many other tribal members have fought for the rights of burial sites like Telewana’s, but have usually lost their battle to wealthy landowners. Sadly, over time much of Native American history has been erased. For Example, Shellbank Place, a mere block from my home, was the site of the Rockaway village Rechquaakie where many native shell artifacts have been discovered (Woods, 10). However this street is the current site of several family homes with no marker as to previous Indian heritage. In Merrick, a community named after the Merrick Indians, the local library had virtually no citation of the community’s prior Indian roots. The only mention I could find of the Merrick Indians was an article in the town’s Almanac that mentioned the sale of land from the Meroke to the Smiths in pre-Revolutionary times and of its “picturesque wilderness” ideal for hunting and fishing. Likewise, the town of Massapequa, provides very minimal attribution to their tribal namesake. However, Takapusha State Park in Massapequa holds a small museum with a display of Indian History citing the diplomacy of Tackapausha, the Sachem of Massapequa and his sale of land to English settlers in the mid 1600’s. While many fail to observe the current Native American presence on Long Island, there are still two functioning reservations for the Shinnecock and Unkechaug tribes. Also, as last reported in the 


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 census of 1990, there are 4,636 individuals that identify themselves as “American Indian” on Long Island (Strong2, 7). The “myth of [Native American] extinction” is a point Strong strongly counters in his retelling of Algonquin heritage in the past and present, and he exclaims in the title of his later work, “We Are Still Here!” Strong also describes the “ethnic pride” and community spirit which draws Native Americans from the entire nation to pow-wows, June meetings, and other annual events. The large tribal get-togethers, have promoted intermarrying between different Algonquin tribes (Strong2, 73). Intermarrying also occurred outside the tribe to protect minority groups from persecution. The Poospatuck reservation today consists of many African American and Native American racially mixed families. Today, driving through the Poospatuck area is like driving through a regular suburban residential area. A large commercial road drives right through the center of the reservation and houses line some side streets, as is the case for most residential communities in the area. The only noticeable difference was the presence of several smokeshops, where cigarettes are sold tax -free by the Native Americans who don’t have to comply with federal tax regulations. The Shinnecock Reservation, out a little further east on the island is located on a cove that juts into the ocean and is closed to the public. It is home to about 1000 tribal members and boasts a museum though which the Shinnecock share their tribal history. The Clan Pole, displayed in the museum illustrates the four original Shinnecock families (the Bunn, Cuffee, Kellis, and Waukus families). Meeting with several Natives in the local smoke shops and from the displays in the museum illustrates the history of these family, especially the Bunn and Cuffee lineage. While the Shinnecock are a proud tribal group, they must continually protect their shrinking ocean-front property from lawsuits in which realtors, and business owners (a casino in particular) pursue their land. Further complicating their legal status, the Shinnecock tribe is only recognized by NY state and not the federal government. A significant number of Shinnecock are part African American like the Unkechaugs. Discrimination and segregation is evident in the tribe’s history. Notable, is a widely cited story about the limited admittance into the Shinnecock Hills Golf Club built on reservation land. During the 2nd US Open held in Shinnecock, the full blood Native, Bunn, was not allowed to participate, however a mixed African-Native-American was. Even then, Shinnecock success at this US Open was not widely celebrated. Unfortunately, such discrimination and tension is still evident as the Shinnecock continue to fight for their land and a respect for their culture. Even though much Indian heritage has been erased, its legacy continues. From reading books written by local Indians and historians, I am able to observe many similarities between the tribes featured in well-known Native American literature and local tribes. In Bone Game, by Louis Owens, a man of Choctaw-Cherokee-Irish descent, describes sweat-lodges and sweat ceremonies similar to that of those described by Strong in his accounts of Shinnecock practices. Similarly, other community gatherings like pow-wows (as detailed in Momaday’s House Made of Dawn) are widespread throughout Native 


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 American culture. Pow-wows draw crowds from near and far even today as a means of reinstilling the values of Native American community. This summer at least three large pow-wows have taken place on Long Island and been open to the public. After attending the Paumanauke pow-wow (Paumanauke meaning “Long Island”) in Copiage, it became clear how important these gatherings are. Native Americans from all over NY State gathered to share their culture with the hundreds in attendance. There were dozens of tents set up where Natives were selling their wares including everything from dolls, wampum, jewelry, and t-shirts to traditional herbal remedies, handcrafted flutes, and ceremonial packets of sage to burn for cleansing. Then around midday in the center of the gathering, a circular crowd formed where prayers were offered to the spirits of the North, South, East and West to honor Mother Earth. After some prayers, elaborately dressed dancers of all ages, men and women, gathered in a circle to dance to a strong drumbeat. Another touching experience at the pow-wow was some advice that a full-blood Onondaga shared with me. He told me that what the world needs now is more enchantment. He feels that people need to connect their hearts and their minds to live in peace. Years ago, he told me, the Native Americans buried their weapons and declared peace. Today the thistle displayed on their flag represents the covering of ancient weapons. On either side of this symbol are squares representing brotherhood, motherhood, young girls and old men all bound together in this peace. Such feelings of peace and unity in Native culture were definitely evident at the pow-wow. Another commonality across Native cultures is the prevalence of creation stories. The locally told Lenape creation story of the first man and woman growing from an island on the back of a turtle is reminiscent of the Pueblo’s creation story, where the blood and feathers of a rooster became the plants and animals for the Pueblo people. Emphasis of animal life and spirits is another common feature. Overton discusses the prevalence of deer hunting on Long Island, which is often noted in Native texts like Bone Game and Ceremony. Sacrificial animal offerings are widely depicted in local culture as well as in the literature. Similarly, the spiritual healing ceremony is noted in Overton’s description of traditional Long Island Native practices as well as in many novels, such as Leslie Marmon Silko’s Ceremony. Likewise, Overton references the locally painted faces of good and evil spirits that are just like those that encompass themes in Native texts. Within these good and evil spheres lie temptation for drugs, alcohol, and gambling. Overton discusses the prevalence of Indian gambling on Long Island, referencing “dice made of bones” (98) which is the basis for Owens’ work Bone Game. Similarly, the Shinnecock newspaper held ads that promoted parental involvement to stop teen meth usage. However, creating Native American stereotypes according to these similarities deters people from understanding the prevalent positive and unique aspects seen throughout Native American culture.




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Schindler,
Jennifer
 While commonalities of Native American culture seem to transcend tribal boundaries, it remains remarkable to see traces of Indian legacy throughout this country. Both the written and oral legacy of Native American tradition demonstrates that these traditions are not extinct, but reflect a vibrant culture waiting for people to uncover. While Native American history is trialed by loss, the culture has remained intact and can be observed in the most common and unusual places if we take the time to appreciate it. 
 Bibliography Alessandro, Brian. “The Merricks, past and present.” Merrick Almanac 2004 (10). Bailey, Paul. The Thirteen Tribes of Long Island. West Islip, NY: Carl A. Starace, 1959. Hunter, Lois Marie. The Shinnecock Indians. Westhampton Beach, NY: The Hampton Chronical, 1960. Coles, Robert R. The Long Island Indian. Glen Cove, NY: The Little Museum, 1954. Golder, William E. Long Islands First Inhabitants: A 9000 Year History of Indian Occupation of Long Island. Long Island, NY: Golder, 1991. Local Native Americans. Evantide. 3 March 2008 [http://www.thehamptons.com/indians]. Long Island Indians and the Early Settlers. Bayles. 20 May 2008. [http://longislandgenealogy.com/indians.html]. Long Island Indian Tribes. Richmond Hill Historical Society. 20 May 2008. [http://www.richmondhillhistory.org/indians.html#IndianTribes]. Native Americans of Long Island. 1995. Bethpage High School. 4 March 2008 [http://www.powertolearn.com/li_history/namap.html]. Overton, Jacqueline. Indian Life on Long Island. Port Washington, NY: Ira J. Friedman, Inc., 1963. Shinnecock Indian Nation. 2007. Shinnecock Nation Board of Trustees. 3 March 2008 [http://www.shinnecocknation.com/index.asp]. Strong1, John A. The Algonquian Peoples of Long Island From Earlies Times to 1700. Interlaken, New York: Empire State Books, 1997. Strong2, John A. “We Are Still Here!” The Algonquian Peoples of Long Island Today. Interlaken, New York: Empire State Books, 1996. Wojtas, Joe. “EXPLORATION; Titanic’s Discoverer Turns to Early Indian Sites.” The New York Times. (5 Nov. 2006). 20 May 2008 [http://query.nytimes.com/gst/fullpage.html?res=9A01E3DC133FF936A35752C1A9609C8B63]. Woods, Richard. Images of America Oceanside. Chaleston, SC: Aracadia Publishing, 2004.




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