This belt symbolizes the agreement and conditions under which the Haudenosaunee welcomed the newcomers to this land.

“You say that you are our father and I am your son.”

We say, ‘We will not be like Father and Son, but like Brothers’.”

This wampum belt confirms our words. These two rows will symbolize two paths

or two vessels, traveling down the same river together. One, a birch bark canoe,

will be for the Indian People, their laws, their customs and their ways. We shall each

travel the river together, side by side, but in our own boat. Neither of us will make

compulsory laws or interfere in the internal affairs of the other.

Neither of us will try to steer the other’s vessel.

From a 1614 agreement between the Haudenosaunee and representatives of the Dutch government, declaring peaceful coexistence

The agreement has been kept by the Haudenosaunee to this date.

Shekóli,

To view an important message for Oneida Members from Nation Representative Ray Halbritter and the Oneida Nation Council please visit the link provided below.

https://youtu.be/pKqftH4hvYM

Happy new year!

Operation First With Our Guests, an initiative to create measurable standards and expectations to bring our First with Our Guest value to life in each department was implemented in Slots and Keno last year.  Since then, leadership has focused on employee coaching and training and employees are taking more pride in their professionalism and guest service, resulting in consistent Mystery Shop scores of 90% or higher with 53% of them since September scoring 100%!

While employees became more aware of their guest interactions, The Association for Talent Development CNY Best judges took notice of the program, awarding the Oneida Nation Training and Development team a 2017 CNY BEST Talent Development Award.  Judges’ comments on the program submission included:   “I commend the team for having the foresight to recognize that Oneida Nation Enterprises needed to improve their customer service (which is already great!) as competition increases in New York State.” And “A detailed, systematic approach to developing best in class service.”
Slot Attendant Debbie Scarpinato took a course through the training program focused on the new, tailored set of standards designed to help employees create the ultimate guest experience. She said she learned new approaches to determining guest’s needs. “You don’t always think about what kind of mood your guest is in, but it taught me to put myself in the guest’s shoes,” Debbie said.

A slot attendant for 15 years, Henry Henderson has participated in many training courses at the Resort and said, this program really emphasized going above and beyond to meet guest’s needs. “We want to provide the best service, especially now that there are other casinos around,” he said.

First with Our Guests has also been implemented in the Turning Stone Cage, TS Rewards, and Yellow Brick Road Cage and Slot Departments and is currently in progress in Bingo, Player Development and Yellow Brick Road Guest Services.  Other departments will follow in 2018 and all look forward to the same success, and maybe even, another CNY BEST award!

Less than a year after construction began, the new gaming venue in Bridgeport will open its doors to the public on Thursday, March 1.  Point Place Casino will feature a modern gaming floor and several restaurants and bars.  The construction of Point Place Casino created more than 250 local trade jobs and once open, will create more than 200 permanent jobs in Madison County.

Oneida Nation Homelands (January 10, 2018) – Oneida Nation today announced Thursday, March 1 will mark the grand opening of its newest gaming facility, Point Place Casino – only 10 months after construction first began. Located on Route 31 in Bridgeport, a few hundred feet from the Cicero border, the 65,000 square foot smoke-free casino will feature a modern gaming floor with nearly 500 popular slot machines and 20 table games, as well as several restaurants and bars.  The Nation has plans to host celebratory events to commemorate the highly-anticipated grand opening; additional details will be announced shortly.

Recruitment is already well underway for Point Place Casino’s wide range of more than 200 permanent jobs, including table game dealers, slot service representatives, cooks, bartenders, beverage servers, security officers, and more.  Positions on the Grand Opening Team are still available.  Interested candidates are invited to attend a  Point Place Casino job fair on January 15 from 10:00 a.m. to 6:00 p.m. in the plaza at the intersection of Route 298 and Route 31. For more information, or to apply online, visit here.  Walk-ins are welcome.

As with all major Oneida Nation projects, the construction of Point Place Casino was done in partnership with Central New York trade unions, which created 250 local construction jobs.

In addition to a variety of gaming options, Point Place Casino will also feature two fast-casual restaurants: The Burgers of Madison County, a family-friendly restaurant offering burgers, milkshakes and more and the third location of Wicked Good Pizza, the very popular pizza shop that originated at Yellow Brick Road Casino and celebrated its second opening at Turning Stone last year.  Point Place Casino will also feature two bars – The Fireside Lounge and Paddle Bar – and will introduce a second location of Opals Confectionary, the popular chocolatier and bakery from Turning Stone.

For guests interested in staying updated about Point Place Casino news, “Like” us on Facebook @PointPlaceCasino.

The Oneida Indian Nation promoted Captain Gary Henderson to Acting Chief of Police on August 21, 2017 and later announced him as the permanent Chief of Police on September 18, 2017. He takes over for retiring Chief of Police Joseph Smith to lead an experienced team in serving the Nation community and its Members.

“Keeping people safe is what we do,” Police Chief Henderson said first and foremost. “Our team approach requires everybody from civilian communications all the way up the ranks to provide the best and most professional police services. We want everyone to live, work and enjoy what the Nation has to offer.”

Henderson first came to the Nation as a sergeant and is now approaching his ninth year on the Nation police force after serving just shy of 27 years with the New York State Police in Oneida. While he was there, he rose through the ranks to become Station Commander and oversaw the daily operations of the station and its satellite areas, which included 18 state troopers.

Community policing has always been a strong component of the Nation Police. Henderson frequently stated that in order to be successful, you have to involve your community.

“We’re very proud of our community policing,” he said. “We even brag about it. When we interview potential candidates, we like to gauge how they actually feel about getting out into the community and pose a couple questions to see their approach to our values. It’s important to have a positive working relationship, especially with the Nation’s Elders.”

The new Chief of Police is exceptionally qualified with his unique experience and personal connection to the Nation. Henderson moved to Oneida in the late 1970s and lived on Union Street. He saw firsthand the transformation of the community and the Nation as a whole.

“What an unbelievable transition,” Henderson said looking back on his service in Oneida and the flourishing Nation Enterprises. “And what they’ve given back to their people is amazing. It’s a great story that needs to be told and sets an example that with a certain vision and knowing where you want to go, you can accomplish anything.”

Henderson has four children and his wife, Gail, recently retired after 38 years as a special education school teacher with Madison-Oneida BOCES. They currently reside in Sherrill. His children, now all grown, have picked up the baton of public service. His youngest son, Casey, serves in the Air Force and is learning how to fly the HH-60 Pave Hawk combat rescue helicopter while undergoing SERE (Survival, Evasion, Resistance, Escape) training in Washington State. Casey, like his father, also had a close connection to the Oneida Nation.

Casey wanted to play lacrosse when he was 13 years old, but his school district, Vernon-Verona-Sherrill, did not field a team. So Henderson took Casey over to the Nation Recreation Center to see if he could play with the Nation’s team. Ron Patterson (Wolf Clan) and Coach Brian Connors from the Onondaga Nation took Casey in and taught him how to play.

“It just shows how welcoming and supportive they were because they didn’t have to let him play,” Henderson said.

The team, along with Casey and his father, travelled all over the Six Nations for games and Casey learned the team approach to lacrosse that his coaches deeply valued. Interest grew at V-V-S and they eventually started a team at the high school level.

Henderson’s deep bond with the community will continue to be a driving force for the entire police department. That close, personal connection with the Oneida Nation – along with his impeccable credentials and experience – will enhance the Nation Police’s tradition of strong community policing.

“It’s an honor,” he said. “It’s an opportunity I couldn’t pass up and I’m glad I have the opportunity to do it.”

This “Staff of Life” Provided Energy

This hearty bread was once a staple in the diet of the Oneida People. For centuries this nutritious “staff of life” and its primary ingredient, corn flour, provided energy. Cornbread remains a traditional favorite to this day.

The Oneida People have known the value of corn flour in the diet for hundreds of years; cornbread is high in complex carbohydrates, which provide stamina.

Oneida messengers, who needed a great deal of energy, would run from village to village with a side pack of crushed corn as their sole provision. The runner would mix the corn with water for a fast, nutritious, energizing meal.

And tradition states that it is cornbread, or corn mush — an unformed version of the bread — that Oneidas prepared to help feed George Washington’s starving troops at Valley Forge in the winter of 1777-78 during the American Revolutionary War.

The corn flour used in the breads is yielded from white corn, also known as edible corn. The task of procuring the flour from the corn, however, was and is demanding. Women would begin the process early in the morning and have the bread ready within a few hours for their families’ breakfast.

They would:

• Cook the corn,
• Briefly dry the corn, and;
• Use a pounder and hollowed stump like a mortar and pestle to make flour.

The modern process is less arduous but actually more time consuming:

• The corn is cooked until the fine layer of skin falls off and is dried.
• Drying can be done on a screen with blowers aimed at it for “air drying” for 24 hours.
• Once the corn is dried, it is ground with a heavy duty coffee grinder.
• The flour is sifted.
• The flour is ready to be used for cornbread.

The bread made today is a variety of the bread of hundreds of years ago. Beans may now added, providing protein. But the art of cornbread making, of any sort, is not commonplace.

The first step is to mix the corn flour — which is not available in stores — cooked red kidney beans and boiling water until all ingredients are moistened. After it is mixed, the dough is gathered into a ball and then gradually shaped into a wheel. To make the wheel smooth, and to keep the dough from sticking to hands, water is needed. The easiest method is to smooth the wheel under a running faucet. When the wheel is smooth, it is then placed on its side into slowly boiling water. It is finished cooking when it spins and rises to the top in approximately 30 minutes.

(methods used by Ray George, Oneida Nation of the Thames)

The Haudenosaunee developed a cooperative culture, with each member of a village or clan responsible for helping others in the group. Women tended the crops together; men organized hunting and fishing parties together, capturing enough to provide food, clothing and tools for the entire village. Boys were allowed to join hunting parties when they had killed a deer by themselves.

In 1653, Dutch visitor Adriean Cornelissen van der Donck described how the Haudenosaunee hunted:

“They have a passion for hunting and fishing, and observe set times of the year for it. Spring and part of summer are given over to fishing, but when the game begins to increase in the woods and the early hunting season approaches, many young men quit fishing. The elderly go on longer, until winter and the main hunting season, but do in the meantime take part to the extent of setting snares.
    “Youths and fit men often go out hunting bears, wolves, fishers, otters, and beavers. Deer are hunted and killed in great numbers in the coastal areas and near river banks, where most of the Christians live. They used to catch deer only in traps or shoot them with arrows; now they also use guns. What they enjoy most is to form a team of one or two hundred, storm across a broad field and bag much game. They also know how to construct game traps of thick poles joined together, having two wide wings in front and narrowing to a throat at the end. Into this they drive a horde of game and slaughter them. In a word, they are clever hunters, well trained to capture all kinds of game in various ways.”

Another Dutch visitor, Johannes Megapolenis Jr., wrote of the abundant wildlife and hunting practices in the Hudson and Mohawk valleys. This is an excerpt from 1644:

    “In the forests is plenty of deer, which in autumn and early winter are as fat as any Holland cow can be. I have had them with fat more than two fingers thick on the ribs, so that they were nothing else than almost clear fat and could hardly be eaten. There are also many turkies, as large as in Holland, but in some years less than in others. The year before I came here, there were so many turkies and deer that they came to feed by the houses and hog pens, and were taken by the Indians in such numbers that a deer was sold to the Dutch for a loaf of bread, or a knife, or even for a tobacco pipe; but now one commonly has to give for a good deer six or seven guilders. In the forests here there are also many partridges, heath-hens and pigeons that fly together in thousands, and sometimes ten, twenty, thirty and even forty or fifty are killed at one shot. We have here, too, a great many of all kinds of fowl, swans, geese, ducks, widgeons, teal, brant, which sport upon the river in the thousands in the spring of the year, and again in autumn fly away in flocks, so that in the morning and evening any one may stand ready with his gun before his house and shoot them as they fly past. I have also eaten here several times of  elks, which are very fat and tasted much like venison; and besides these profitable beasts we have also in this country lions, bears, wolves, foxes and particularly very many snakes, which are large and as long as eight, ten, and twelve feet. Among others, there is a sort of snake, which we call rattlesnake, from a certain object which it has back upon its tail, two or three fingers’ breadth long, and has ten or twelve joints, and with it makes a noise like the crickets. Its color is variegated much like our brindled bulls. These snakes have very sharp teeth in their mouth, and dare to bite at dogs; they make way for neither man nor beast, but fall on and bite them, and their bite is very poisonous, and commonly even deadly too.”

Snares, traps and deadfalls

Before the introduction of firearms, the Haudenosaunee used spears and bows and arrows to hunt large animals; the spears and arrows were tipped with flint or chert points. In the winter, when hunters came upon moose or deer bogged down in the snow, they’d use stone axes to kill the animal.

For smaller animals, the Haudenosaunee set snares. They’d find a young tree, supple enough to be bent double, and tie the top of the tree to the back roots, forming a loop. When an animal stepped in the snare, its hind legs would get caught; the snare would tighten, and the animal would be suspended in mid-air.

Dead-fall traps were sometimes used for large animals like bears. Hunters built a box with small logs and placed a piece of meat in the box. When a bear walked into the box and picked up the meat, the logs would fall, killing the bear.

Haudenosaunee fishermen used spears and nets to catch fish. Sometimes they’d form large fishing parties, where men in canoes would “herd” fish downstream into large nets, held by other groups of men on either side of the creek or river. This technique could result in a catch of a thousand or more fish in just a few hours.

The “catch” from hunting and fishing parties was divided up among the village’s families or used for a communal feast. Much of the meat and fish was smoked, dried, and stored for later use.

Sources:

“History of Hunting in the Mohawk Valley,” http://www.paulkeeslerbooks.com/Chap16Hunting.html

The Adirondacks: A History of America’s First Wilderness, by Paul Schneider (Holt Paperbacks, 1998)

There are several legends surrounding the Three Sisters; indeed, almost every American Indian nation seems to have its own. The Cherokee legend involves three women who helped each other stay fed, hydrated and strong on the Trail of Tears, a lesson that the Cherokee used in planting their crops when they arrived in the Oklahoma Territory. Another legend describes three sisters who bickered constantly until their mother gave each of them an egg cooked in a different way and showed the sisters that, although the textures of the eggs were different, they were still eggs.

This is one version of the Haudenosaunee legend of the Three Sisters:

Very long ago, there were three sisters who lived in a field. The youngest was so small she could not yet walk; she crawled along the ground, dressed in green. The middle sister wore a bright yellow dress and darted back and forth across the field. The eldest sister stood tall and straight, and her body bent with the wind. She had long yellow hair and wore a green shawl. The three sisters loved one another very much and could not imagine living without the others.

One day a little Indian boy came to the field. He was very handsome and knew the ways of the land. He could talk with the birds and the animals and was straight and fearless. The three sisters were very interested in this boy as they watched him use his stone knife to carve a bowl or hunt with his bow and arrow.

Late in the summer of the boy’s first visit to the field, the youngest of the three sisters disappeared. She was the one who could only creep along the ground; she could not even stand unless there was a stick she could cling to. But she was gone, and the other two sisters mourned her until the fall.

The Indian boy returned to the field to gather reeds that grew at the edge of a small stream. He used the reeds to make arrow shafts. The two remaining sisters again watched him, fascinated. That night, the second sister disappeared, the one who always wandered hither and yon.

Now there was only one sister left, the tall and straight sister. She did not bow her head in sorrow, though she mourned deeply and thought she could not live in the field alone without her sisters. As the days grew shorter and colder, her green shawl began to lose its color and her yellow hair became dry and tangled. Night and day she sighed for her sisters, but her voice was low like the wind, and no one heard her.

One day in the harvest season, the little Indian boy heard the third sister crying, and he felt sorry for her. He took her in his arms and carried her to his home, and there a delightful surprise awaited her: Her sisters were there in the lodge, safe and very glad to be reunited. They explained that they had been curious about the little Indian boy and had followed him home, and they had decided to stay because winter was coming and his home was warm and comfortable.

The sisters also were making themselves useful to the boy and his family. The youngest, now all grown up, kept the dinner pot full, while the second sister, still in her yellow dress, dried herself on the shelf so she could fill the dinner pot later in the winter. The eldest sister was so pleased to be with her sisters again and so impressed with the help they gave the boy that she too began drying herself so the family would have meal to use as the winter went on.

And from that day to this, the three sisters were never separated again.

Source: “The Three Sisters – Exploring an Iroquois Garden,” Cornell Cooperative Extension, 1997.

Corn, beans and squash are known as the Sustainers of Life because they comprised the foundation of the Oneida diet of old. Although occasionally augmented by the nuts and berries that grew wild and meat from deer and other game, the Three Sisters together provided nearly all the nutrients the Oneida people needed to remain healthy and active.

In fact, modern nutritional science has shown that even the methods of preparing the Three Sisters, especially corn, increased their nutritional value. White corn has thick hulls that are difficult to grind and hard to eat, so they have to be removed before the corn can be used. Hulling by hand is time- and labor-intensive, but ancient Oneidas discovered that soaking the corn in a mixture of water and wood ashes would dissolve the hull without damaging the edible part of the corn. This became known as “hominy,” which could be eaten as it was or dried and ground to make hominy grist – known today as the very popular Southern dish of grits.

Preparing the corn in this way alters the nutrients so that the human body can absorb the highest amount of niacin. The process also increases the amount of calcium in the corn and turns the protein into a form that is more readily usable by the body.

Eating corn, beans and squash together – as the ancient Indians did in a dish that has come to be known as succotash – also enhances the nutritional benefits of each. Together, the complementary amino acids of the Three Sisters form complete proteins, virtually eliminating the need for meat in the diet. Traditional white corn also contains a slow-release carbohydrate that is now known to help prevent and regulate diabetes – a quality today’s more popular yellow corn lacks.

When grown together, the Three Sisters also fare better and are better for the environment. The corn stalk acts as a trellis for the beans. Bacteria that grow on the bean plants feed on sugar from the corn’s roots and convert nitrogen in the air into a form the plants can use, releasing nitrogen into the soil and providing fertilizer for the corn and squash. The squash vine’s wide leaves shade the soil, preventing erosion and weed growth and retaining moisture. Together, the Three Sisters yield up to 20 percent more produce while using a smaller plot of land that requires less water and less fertilizer.

By Clint Hill, Oneida Nation Turtle Clan Council Member
May, 2001

Lacrosse – a spiritual game played centuries ago for recreation or political reasons – is a thriving sport throughout the world. For the Haudenosaunee, the people of the Iroquois Confederacy, lacrosse still inspires cultural passion and community healing. The game we feel was the Creator’s gift to his people remains a source of pride for those who play the game today.

Long before French settlers attempted to “civilize” the version they saw at Mohawk territories Akwesasne and Kahnawake with penalties, sidelines and goaltenders, lacrosse games had virtually no limits. Rough and boundless games, described as “bumping hips” by its players, involved many men from around the Six Nations and might have lasted for days.

Although the game was violent by nature, the purpose of the game wasn’t to hurt each other. Sometimes the game was played simply to please the Creator. Strength and stamina were important, making the game perfect physical conditioning for war. In fact, the game was sometimes called the “Little Brother of War” by some because it was often played to settle disputes between nations or villages.

That it helped keep the peace among the Six Nations was one of the reasons people described it as a medicine game. The social component was another. After games, after disputes were settled, the people would gather for a feast. Games kept the people and their nations close-knit, thus strengthening the confederacy.

Lacrosse purists delight in the wide-open version of today’s field game. With its speed and emphasis on passing, it’s a sport true to its roots. It is, however, a gentleman’s game adopted by elite private schools and colleges in the Northeast. This fact is made abundantly clear these days as Syracuse University seeks to add to its NCAA national title count.

For various reasons in the early 1900s, Indian teams and players were eliminated from amateur lacrosse exhibitions and the game became largely non-native. The traditional wooden stick of the Iroquois, handmade and each one unique, all but disappeared from the playing field with the introduction of the plastic and aluminum stick.

The spread of lacrosse throughout these Northeastern institutions laid the foundation for today’s hotbed. Generations of talented lacrosse players have sprung from the fertile playing fields of this region to continue the legacy their Iroquois neighbors began. The rosters of local Division I programs like Syracuse University, Colgate, Cornell and Hobart College list dozens of players from throughout Central New York, indicating homegrown talent.

And those Haudenosaunee neighbors? Determined to play the game they loved, Indian players turned to box lacrosse more than half a century ago and made it their game. A new summer pastime was born.

Developed in Canada to make use of ice rinks in the summertime, the game was a tighter, quicker version of its elder brother. With a greater emphasis on end-to-end play, the fearsome crosscheck became a staple for defensive players. The use of a wood stick for those jarring hits forced players to be more imaginative on offense. These factors attracted spectators eager to see natives playing lacrosse again.

The combination of fast-paced action and outstanding talent made box lacrosse, like the traditional field game, an important social component of Haudenosaunee culture. This region’s main box organizations, the northern Iroquois Lacrosse Association and the western Can-Am League, gave players and their families the opportunity to travel around Central New York and the Six Nations, keeping communities and their people close-knit.

An important point in the game’s modern history occurred when the Iroquois Nationals were welcomed into the International Lacrosse Federation as a nation, complete with its own flag and passports. The field team, comprised entirely of Haudenosaunee players, began competed in the 1990 World Games alongside countries like Canada, Japan, Australia and the United States. Established to develop positive role models and raise self-esteem for Haudenosaunee youth, the team also represents the sovereignty of the confederacy.

Lacrosse has become the lifeblood of this area, just as it has been for the Haudenosaunee people for centuries. Competition or recreation, the game fosters cultural understanding. The tradition of lacrosse exposes players to different cultures, helping to destroy stereotypes through respect and social interaction. For that we should remember to give thanks to the Creator for this great game.

Long before there were classrooms, chalkboards, pencils and erasers, the People of the Oneida Nation were effectively teaching their children through stories. These tales are rich with lyricism and life lessons.

Keller George, Wolf Clan Representative to the Nation’s Council, shares the following legend he recalls from his childhood about the gift of sacred tobacco.

Many, many winters ago, a band of Haudenosaunee were camped along a river. One day, as the people were working, they paused when they heard an unfamiliar sound coming from the river. Rushing to the river’s edge, the people strained to see what was making the noise, which at one moment sounded like a howling animal and another like people chanting.

Suddenly, a booming voice echoed from the river just as a canoe appeared filled with odd beings. The occupants of the canoe, who were dressed in the style of medicine men, were beating a large kettle drum and chanting a strange song.

As the canoe floated closer to the village, the booming voice again was heard coming from the canoe, warning the villagers to go to their homes and stay inside. The voice warned the people if they disobeyed bad luck would be heaped upon them.

Most of the people were frightened by the warning and ran to their homes. However, several villagers refused to be afraid of the strange creatures and stood on the bank of the river, watching them approach.

When the canoe passed by the people remaining by the river bank fell down and died. The odd beings in the canoe continued moving down the river.

The next day, a relative of one of the dead gathered a war party, seeking revenge. They paddled down the river looking for the odd beings. The following day, the war party came upon the strange beings sleeping in their canoe that was floating in a sheltered bay.

From out of the canoe the voice again boomed, this time ordering the warriors to destroy the strange beings. The voice said that great blessings would come to the Haudenosaunee if they followed the instructions.

All but one warrior went and hid in the forest next to the river. The lone remaining warrior threw stones at the odd beings, who awoke shouting. The warrior ran off, with the odd beings running after him. The warrior led the beings into a trap. The other warriors joined him and together they killed the odd beings and burned their bodies.

From the ashes emerged a strange plant; it was tobacco.

The booming voice again was heard, this time coming from the earth. The voice told the warriors how to prepare the plant and how to use it. This plant, the tobacco, was a great gift to the Haudenosaunee.

The legend of why Owl has big eyes is one of many traditional Haudenosaunee stories told from generation to generation. Here is one version.

The Creator was busy creating various animals. He was working on Rabbit, and Rabbit was saying: “I want nice long legs and long ears like a deer, and sharp fangs and claws like a panther.”

“I do them the way they want to be; I give them what they ask for,” said the Creator. He was working on Rabbit’s hind legs, making them long, the way Rabbit had ordered.

Owl, still unformed, was sitting on a tree nearby and waiting his turn. He was saying: “Whoo, whoo, I want a nice long neck like swan’s, and beautiful red feathers like Cardinal’s, and a nice long beak like Egret’s, and a nice crown of plumes like Heron’s. I want you to make me into the most beautiful, the fastest, most wonderful of all the birds.”

The Creator said: “Be quiet. Turn around and look in another direction. Even better, close your eyes. Don’t you know that no one is allowed to watch me work?” The Creator was just then making Rabbit’s ears very long, the way Rabbit wanted them.

Owl refused to do what the Creator said. “Whoo, whoo,” he replied, “nobody can forbid me to watch. Nobody can order me to close my eyes. I like watching you and watch I will.”

Then the Creator became angry. He grabbed Owl, pulling him down from his branch, stuffing his head deep into his body, shaking him until his eyes grew big with fright, pulling at his ears until they were sticking up at both sides of his head.

“There,” said the Creator, “that’ll teach you. Now you won’t be able to crane your neck to watch things you shouldn’t watch. Now you have big ears to listen when someone tells you what not to do. Now you have big eyes — but not so big that you can watch me, because you’ll be awake only at night, and I work by day. And your feathers won’t be red like Cardinal’s, but gray like this,” and the Creator rubbed Owl all over with mud, “as punishment for your disobedience.” So Owl flew off, pouting: “Whoo, whoo, whoo.”

Then the Creator turned back to finish Rabbit, but Rabbit had been so terrified by the Creator’s anger, even though it was not directed at him, that he ran off half-done. As a consequence, only Rabbit’s hind legs are long, and he has to hop about instead of walking and running. Also, because he took fright then, Rabbit has remained afraid of almost everything, and he never got the claws and fangs he asked for. Had he not run away then, Rabbit would have been an altogether different animal.

As for Owl, he remained as the Creator had shaped him in anger — with big eyes, a short neck, and ears sticking up on the sides of his head. On top of everything, he has to sleep during the day and come out only at night.

Traditionally, Oneida fished for sustenance primarily during the fall and the spring spawning seasons. Since rods and hooks were unknown at the time, Oneida relied on corralling the fish in the water using netting and stockade gates. The gates would capture the larger, adult fish while allowing the smaller fish to pass through, assuring a catch for the next season. Once the fish were successfully corralled, they would be speared or clubbed.

This was a community event that lasted until the spawning season ended and everyone was involved. Men, women and children each had a role. While the majority of the fish were cleaned and hung to dry, the immediate meal would be fish soup. It was a practical recipe, incorporating the fresh fish with vegetables left over from the winter.

Once the fish dried, it could be kept for a long period. Pieces of the meat could be flaked off and eaten, or grounded up into smaller chunks. The ground fish was commonly used to flavor soup and provide needed protein.

Every part of the fish was used. The eggs were squeezed out of the fish and placed back in the water. Inedible parts – heads and fins – would be used as compost to fertilize next year’s crop.

But the fishing season was not all work. Oneida had ceremonies celebrating the catch, too. The Fish Dance, and other dances, were done to give thanks to the Creator for the bounty. The fishing season was an important event because it provided up to six months’ worth of food.

While Atlantic salmon was the primary spawning fish corralled, other spawning fish – such as trout and steelheads – were important to the diet as well. To supplement the fish caught during the spawning period, Oneida would seek fish that dwelt in smaller, shallower streams. The method of catching this type of fish was much different from that employed for the spawning variety.

Night fishing using torchlight was the favored technique. The strategy was simple and effective. Two men would stand upstream in the water with two others several hundred yards downstream. The first two would beat rocks with sticks and slowly move downstream. This would force the fish downstream while the second set of men would chase them back upstream. Drawn to the light and frightened by the noise, the fish would be trapped between the four men and forced into one area, making it easier for the fish to be speared.

So many things have changed since Oneida ancestors fished the waters in their ancestral homelands. Traditional fishing has virtually disappeared, simply because corrals and netting are no longer used. But remnants of the old ways still exist as Oneida continue to dance the Fish Dance, giving thanks to the Creator for either one fish or many.

Snow Snake is a traditional Haudenosaunee game played during the winter. Historically, the games were played when the men of the villages returned from their annual hunting trip. The fun, sometimes intense, matches saw each village showcase its athletic ability. It was – and still is – an exciting game of skill to the Haudenosaunee people. It was often referred to as a medicine game that lifted the spirits of the men during long winters, but the games today are mostly just for sport and to build comradery.

Snow snakes are hand-made from a flattened or carved piece of wood. One end of the snow snake is curved up slightly and the other end is notched to make it easier to throw.

The object of the game is to throw the snow snake the farthest distance along a smooth trough made in the snow. Teams alternate tosses. The distance the snake travels is added to that team’s score and whichever side has the longest total distance – after a predetermined number of rounds – is the winner.

There were different snow snakes for the different types of snow, allowing the men to play in heavy packing snow, powdery snow and icy snow. Certain types of wax are used to help the snow snake slide along the trough, much like the wax used on skis.

To raise the stakes a bit, the men would bet something of worth to them. Many teams wagered with new hides, furs or wampum – and the ones who were really sure of themselves would bet their wives.

Much like a lacrosse stick, women were not allowed to touch a man’s snow snake. Women were not supposed to play, and in some places, they didn’t even allow women to watch a game. It was for men only.

For a big game, the men would come from all over to play and the best players always shoot first. The mudcats (shorter versions of the snow snake) are usually thrown between the big games, or what might be considered halftime nowadays.

Today, this medicine game is great for socializing and remembering the traditions of the generations before us.

The last big snow snake gathering in Oneida was in 1988. Corn bread, corn soup and snow snake cookies were served and the players came from all over the Haudenosaunee Confederacy to participate

Shekóli,

To view an important message for Oneida Members from Nation Representative Ray Halbritter and the Oneida Nation Council please visit the link provided below.

https://youtu.be/pKqftH4hvYM

Happy new year!

The story of Polly Cooper’s heroic journey to Valley Forge with Chief Shenendoah is an understated account of the Oneidas’ impact on the American Revolution. It was Cooper who travelled hundreds of miles with several other Oneida to deliver bushels of white corn to feed Gen. George Washington’s starving troops and raise their spirits during the brutal winter of 1777-78. It’s a story long-celebrated within the Oneida community and illuminates how Indigenous people were a pivotal force in the formation of the United States of America.

The Oneida Nation-commissioned film, “The People of the Standing Stone: The Oneida Nation, the War for Independence and the Making of America,” finally gives voice to this tremendous story of courage and generosity for all future generations to see, and cements the Oneidas’ standing as America’s First Allies. Narrated by Academy Award winning actor Kevin Costner and directed by Ric Burns, the film traces the history of the Oneida Nation and offers a deeper exploration of the story not often explained in history textbooks.

The film, which is screening at the Museum of the American Revolution in Philadelphia, is now available to download for $2.99 on iTunes. The DVD is also available for $7.99 on Amazon.

As a proud founder of the Museum, the Oneida Nation is helping preserve the culture of its people and accurately share the story of the historic bonds with the founding fathers. This partnership ensures that generations to come both understand and gain inspiration from the Oneidas important history establishing the foundation of America.

The film was specifically chosen to premiere at the Museum of the American Revolution on Columbus Day, a holiday that exemplifies how history is often airbrushed to remove nuance – and to omit inconvenient truths. It also explores how – despite that history and despite treaties that were signed between the Nation and the founders – the Oneida people’s land was slowly appropriated by government agencies and land-hungry European settlers.

The entire second-floor atrium at the Museum is named for the Oneida Indian Nation. The exhibit, which is complete with recreated historical settings, will be a permanent fixture – and along with the film – will serve as a tribute the rich tradition of the Oneida People and their role in forging America’s independence.

Oneida Indian Nation Homelands (February 1, 2018) – The Oneida Indian Nation announced that Central New York native Jerry Marrello has been appointed the new General Manager of its highly-anticipated Point Place Casino, set to open on March 1.  Over his 13 year career at Turning Stone, Marrello has been a pioneer in entertainment in Central New York, and has earned a national reputation in the entertainment industry for his innovation and creativity.

For the last five years, Marrello has been key member of the senior leadership team at Turning Stone as Director of Nightlife and Beverage Operations.  He worked his way up the ranks at Turning Stone, beginning as a server at Emerald Restaurant and then spent time working at Pino Bianco, Forest Grill Steakhouse, Club two.one and LAVA Nightclub.  Marrello was instrumental in establishing a variety of unique nightlife experiences at each of Turning Stone’s “Exit 33” entertainment venues upon opening in 2013.

With a finger always on the pulse of the latest entertainment trends, Marrello has introduced Central New Yorkers to new and innovative nightlife concepts.  In his new role as General Manager, Marrello will apply his hospitality and entertainment skills to lead daily operations and strategy for the new Point Place Casino in Bridgeport.

“We are confident that Jerry will bring to Point Place Casino his same commitment to providing superior guest experiences that he has demonstrated in his time with Turning Stone,” said Oneida Indian Nation Representative and Nation Enterprises CEO Ray Halbritter. “As a Central New Yorker and seasoned hospitality professional, Jerry brings a unique skillset, powerful drive and contagious energy to this position that will ensure great success at Point Place Casino.

“As someone who was born and raised in this area, I am extremely grateful to the Nation for providing me the opportunity to build my career without ever having to leave Central New York,” said Marrello.  “I’ve had many different positions since I began working for the Nation, but one thing has always been consistent – a goal to create truly unique and exceptional entertainment experiences. I’m excited to work alongside a team of people committed to achieving that goal at Point Place Casino, and to setting a new standard for entertainment in the region.”

Opening on March 1, Point Place Casino, a 65,000-square-foot, smoke-free casino, will feature a modern gaming floor with nearly 500 popular slot machines and 20 table games. Located near Cicero, it will also be home to two fast-casual restaurants, two bars and the second location of Opals Confectionary, the popular chocolatier and bakery from Turning Stone.

In addition to the 250 local construction jobs that Point Place Casino’s construction created in partnership with Central New York trade unions, the facility is still hiring for the remaining positions for its Grand Opening Team. Offering Central New Yorkers more than 200 new full- and part-time jobs, positions at Point Place Casino include management, table game dealers, slot service representatives, cooks, bartenders, beverage servers, guest service representatives, security officers, maintenance technicians and more. Interested candidates can apply online here.

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Oneida Indian Nation Homelands (February 14, 2018) – Oneida Nation Representative and Nation Enterprises CEO Ray Halbritter has been awarded the Native Voice Award, recognizing him as one of the nation’s most distinguished leaders in Indian Country. The honor was bestowed upon Halbritter on Tuesday, February 13 in Washington, D.C. at the 20th Annual Leadership Awards Ceremony of the National Congress of American Indians (NCAI), the nation’s oldest, largest and most representative American Indian organization.

The Native Voice Award is given in appreciation of an individual’s tireless commitment and leadership to create equality, fair representation and increased opportunity for Native Americans and our future generations. Halbritter was recognized as a leader who uplifted Native voices through Indian Country Today Media Network and also championed accurate and respectful portrayals of Native peoples through the Change the Mascot movement.

“I thank the National Congress of American Indians, both for this wonderful recognition today and for their ongoing dedication to the issues facing Indian Country,” said Ray Halbritter, Oneida Nation Representative and Nation Enterprises CEO. “It is critically important that we work as hard as possible now to make sure that our children and their children and their children’s children are fairly represented and treated as equals in this society – and to accomplish that, we must always stand in solidarity with all of Indian Country.”

Congratulating Halbritter on this achievement were a number of prominent Native American and political leaders:

“This award recognizes a lifetime of hard work by Ray Halbritter, who is one of the most respected Native American leaders not just in New York, but all across the United States. I offer my sincere congratulations to him on this momentous achievement and thank him for his invaluable service to the Oneida people and all of Indian Country.”
 – Chuck Schumer, U.S. Senator and Senate Minority Leader, New York

“Ray Halbritter has dedicated endless time and energy to raise awareness and create solutions for the biggest issues faced by Native Americans in New York and across the country. We are proud of the honor Mr. Halbritter has brought to Central New York through his distinguished accomplishments, and I congratulate him on this well-deserved award.”
 – John Katko, Congressman, U.S. House of Representatives, New York

“Ray realized long ago the importance of engaging and influencing national cultural and educational institutions that have for too long ignored the place of Native Americans in national life. This passion for teaching the truth about Native history and culture is longstanding and persistent, and Ray and the Oneida Indian Nation have shown that we can lead national conversations and attack the myths about Native Americans that have long held us back.”
– Kevin Gover, Director, National Museum of the American Indian

“Ray Halbritter is a true advocate and inspiration for Native American people. He utilizes his voice and platform to push forward key issues that impact the social, economic, and political welfare of our people.”
 – Notah Begay III, Former Professional Golfer and Founder, Notah Begay III Foundation

“Ray is a true leader. He can turn his visions into reality and inspire those around him to do the same. I am truly grateful for the time I spent with Ray. In his presence, I couldn’t help but be inspired to try and make a difference.
– Dave Archambault II, Former Chairman, Standing Rock Sioux Tribe

“Our voices were the first heard on this continent, yet as the Native people of North America, we have been silent too long, and a people without a voice are soon deemed irrelevant, and Ray Halbritter was not going to allow that. Just as communicating has evolved from petroglyphs to smoke signals and now smart phones, Ray Halbritter has been at the pinnacle of innovation and change, utilizing all platforms of communication to inspire that voice and catalyze our image throughout all domestic and international communities to let everyone know we are still here and a viable people. He is a respected visionary and a champion for the rights of our Native people. I am proud to call him my friend and to see him receive this prestigious Native Voice Award from NCAI. Congratulations!”
 – Sonny Skyhawk (Sicangu Lakota), Founder of American Indians in Film and Television

About the Oneida Indian Nation
The Oneida Indian Nation is a federally recognized Indian nation in Central New York. A founding member of the Haudenosaunee Confederacy (also known as the Six Nations or Iroquois Confederacy), the Oneida Indian Nation sided with the Americans in the Revolutionary War and was thanked by Congress and President George Washington for its loyalty and assistance. Today, the Oneida Indian Nation employs more than 4,600 people, include Turning Stone Resort Casino, Yellow Brick Road Casino, the SāvOn convenience stores, Maple Leaf Markets, RV Park, three marinas, and Four Directions Productions, a 3D animation HD cinematography studio. Proceeds from these enterprises are used to rebuild the Nation’s economic base and fund essential services, including housing, health care, and education incentives and programs, for the Oneida people.

For more information, visit www.OneidaIndianNation.com.

About the National Congress of American Indians
Founded in 1944, the National Congress of American Indians is the oldest, largest and most representative American Indian and Alaska Native organization in the country. NCAI advocates on behalf of tribal governments and communities, promoting strong tribal-federal government-to-government policies, and promoting a better understanding among the general public regarding American Indian and Alaska Native governments, people and rights.

For more information, visit www.ncai.org.