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När stadsbefolkningen frågar hur New Jersey är, måste vi börja med att förklara att det inte finns någon Jersey. Enkelt uttryckt relaterar North Jersey mer till New York City, medan South Jersey har en troskap mot Philadelphia. Där du är uppvuxen avgör vilka idrottslag du stöder - Yankees vs. Phillies, Giants vs. Eagles - om du använder ordet "sub" eller "hoagie", och om du är mer benägna att springa till en 7-11 eller en Wawa för ditt sena mellanmål. Sedan finns det Central Jersey. Vi passar inte rent in i den mer industriella norr eller jordbrukssödra, och våra städer är markant mer liberala än någon annanstans i staten. Även om skiljelinjerna kanske inte är lätta att peka på på en karta kan alla du träffar när du besöker staten berätta vilken tröja de kommer från.
Oavsett om vi kommer från norra, södra eller centrala Jersey blir ingen av oss medverkande i Jersey Shore när solen kommer ut den första sommarhelgen. Vi har över hundra mil vacker kust rik på historia, men eftersom allt som krävs är att vara riktigt högljudd, full och arg att vara på TV, Jersey Shore har tyvärr blivit en stor del av att definiera hur vår stat betraktas. Fler medlemmar från Jersey Shore växte upp på Staten Island än i Jersey, medan alla showens centrala personligheter är födda och uppfödda New Yorkers. Vi är inte staten som skapade Jersey Shore - vi är bara platsen där de kombinerades till en jätte brunbrun enhet.
För den tätast befolkade staten i landet, ökänd för våra städer nära flygplatsen och vår benägenhet att köra på motorvägar, har vi också en överraskande mängd och variation av naturlig skönhet. Pinelands National Reserve täcker 1,1 miljoner tunnland, medan New Jersey också är hem för över 9000 gårdar. Vår lilla stat rankas som tredje i landet för tranbär, spenat och paprika, och vi är också topp 5 i persikor och blåbär. Utanför stadsbor kan bli förvånad över hur mycket av sin tid i New Jersey kommer att ägnas åt vandring, paddling eller picknick på familjeägda gårdar.
I New Jersey måste du ofta svänga höger för att komma till motorvägens vänstra sida. Vi introducerar alla nykomlingar till: Jughandle.
Eftersom vi också är en stat med några av de snabbaste förarna i landet, har jughandeln sitt ursprung i New Jersey för att hålla trafiken smidigt. Istället för stoppljus med endast vänster signaler eller tvinga bilar att växla till den snabbare vänstra körfältet, riskera olyckor och sakta ner andra förare, designade vi våra vägar med högerutgångar som slingrar förarna runt till andra sidan.
Detta är definitivt en källa till förvirring för out-of-towners, vilket ger argumentet att jughandles är faktiskt farligare, men för de som uppvuxits i New Jersey är denna särdrag andra natur.
Alla out-of-towners som kör genom Pine Barrens kan vara nyfiken på att höra mer om den bosatta Jersey Devil. Denna mystiska varelse bor i det vidsträckta skogsområdet South Jersey där han har hållit sig gömd i över 250 år och smygande ut på natten för att plundra den udda gården.
De flesta ursprungshistorier hävdar att en fru Leeds från Estellville var så olycklig att upptäcka att hon var gravid för trettonde gången att hon skrek: 'Låt det vara djävulen!' Och hennes rop blev sant. Barnet föddes som en djävul och flydde, flyger ut genom fönstret och in i det närliggande träskiga landet där han har bott sedan dess.
Det har varit otaliga observationer av en varelse i området, ofta beskrivet som ett känguruliknande djur med en hunds huvud, vingar som en fladdermus, horn, hovar och en svans. Många lokalbefolkningen berättar om en konstig skrikande hörd genomträngande natten i området, en signatur av 'Leeds Devil'.
På tal om skrämmande historier, kommer utomstående att besöka i oktober att vi älskar Halloween så mycket att vi börjar fira kvällen innan. Mischief Night är en term som har sitt ursprung i Storbritannien för att beskriva en kaosnatt före majdagen eller Guy Fawkes-dagen. Uppenbarligen när denna tradition "korsade dammen" fastnade den bara riktigt i New Jersey och blev en etikett för natten före Halloween.
Vissa städer i New Jersey kallar också detta tillfälle för "Cabbage Night" eller "Goosey Night", men allt kommer ner till firandet av "trick" -delen av "trick or treat". En natt med kaos och upptåg, du kommer sannolikt att få ditt hus äggat eller TP'd den 30 oktober om du bor i Jersey. De flesta out-of-towners kommer inte att känna till denna sed, eftersom New Jersey är den enda staten i USA där majoriteten av invånarna erkänner förekomsten av Mischief Night.
När uteserveringar besöker New Jersey är de alltid snabba med att uttrycka förvåning över att vi inte är den "smutsiga tröjan" som de trodde att vi skulle vara. ”Wow, det här är faktiskt riktigt trevligt!”, Kanske din gäst utbryter. Den som passerar kommer snart att lära sig att de faktiskt inte behöver synda de av oss som kallar New Jersey hem. Vi förnekar inte våra brister, men vi har också mycket att peka på att vi är stolta över och vi kommer gärna visa alla utomstående vad som gör oss unika.
En skylt i Midtown Manhattan läser "Take Out to Help Out, förra månaden i New York. Mark Lennihan / AP dölj bildtext
På en skylt i Midtown Manhattan står det "Take Out to Help Out, förra månaden i New York.
NPR spårar koronavirusrelaterad utveckling i alla 50 stater, Puerto Rico och District of Columbia så att du kan läsa om ditt stats COVID-19-svar och hur det jämförs med andra. Denna genomgång fokuserar på statliga åtgärder - lokala jurisdiktioner kan variera.
Vad är helheten?
Vilka är reglerna för att resa och samla?
Vad är öppet och vad är begränsat eller stängt?
Hur har K-12-skolorna status?
Vad ska jag veta om testning?
Var kan jag lära mig om resurser och lättnad?
Vad är helheten?
Vilka är reglerna för att resa och samla?
Vad är öppet och vad är begränsat eller stängt?
Hur har K-12-skolorna status?
Vad ska jag veta om testning?
Var kan jag lära mig om lättnad och resurser?
Vad är helheten?
Vilka är reglerna för att resa och samla?
Vad är öppet och vad är begränsat eller stängt?
Hur har K-12-skolorna status?
Vad ska jag veta om testning?
Var kan jag lära mig om lättnad och resurser?
Vad är helheten?
Vilka är reglerna för att resa och samla?
Vad är öppet och vad är begränsat eller stängt?
Hur har K-12-skolorna status?
Vad ska jag veta om testning?
Var kan jag lära mig om lättnad och resurser?
Vad är helheten?
Vilka är reglerna för att resa och samla?
Vad är öppet och vad är begränsat eller stängt?
Hur har K-12-skolorna status?
Vad ska jag veta om testning?
Var kan jag lära mig om lättnad och resurser?
Vad är helheten?
Vilka är reglerna för att resa och samla?
Vad är öppet och vad är begränsat eller stängt?
Hur har K-12-skolorna status?
Vad ska jag veta om testning?
Var kan jag lära mig om lättnad och resurser?
Vad är helheten?
Vilka är reglerna för att resa och samla?
Vad är öppet och vad är begränsat eller stängt?
Hur har K-12-skolorna status?
Vad ska jag veta om testning?
Var kan jag lära mig om lättnad och resurser?
Vad är helheten?
Vilka är reglerna för att resa och samla?
Vad är öppet och vad är begränsat eller stängt?
Hur har K-12-skolorna status?
Vad ska jag veta om testning?
Var kan jag lära mig om lättnad och resurser?
Vad är helheten?
Vilka är reglerna för att resa och samla?
Vad är öppet och vad är begränsat eller stängt?
Hur har K-12-skolorna status?
Vad ska jag veta om testning?
Var kan jag lära mig om lättnad och resurser?
Den första versionen av denna sida publicerades ursprungligen den 12 mars. Detta är en utvecklingshistoria. Vi kommer att fortsätta att uppdatera när ny information blir tillgänglig.
Nordost: Connecticut, Maine, Massachusetts, New Hampshire, New Jersey, New York, Pennsylvania, Rhode Island, Vermont
Mellanvästern: Illinois, Indiana, Iowa, Kansas, Michigan, Minnesota, Missouri, Nebraska, North Dakota, Ohio, South Dakota, Wisconsin
Söder: Alabama, Arkansas, Delaware, District of Columbia, Florida, Georgia, Kentucky, Louisiana, Maryland, Mississippi, North Carolina, Oklahoma, Puerto Rico, South Carolina, Tennessee, Texas, Virginia, West Virginia
Väst: Alaska, Arizona, Kalifornien, Colorado, Hawaii, Idaho, Montana, Nevada, New Mexico, Oregon, Utah, Washington, Wyoming
Medlemmar av National American Woman Suffrage Association marscherade vid New York Suffragists Parade den 3 maj 1913. (Kredit: Paul Thompson / Topical Press Agency / Getty Images)
Under de första åren av kvinnors rättighetsrörelse omfattade agendan mycket mer än bara rösträtten. Deras övergripande mål inkluderade lika tillgång till utbildning och anställning, jämlikhet inom äktenskapet och en gift kvinnas rätt till egen egendom och lön, vårdnad över sina barn och kontroll över sin egen kropp.
Efter inbördeskriget inspirerade debatten över den 14: e och 15: e ändringen av konstitutionen - som skulle ge medborgarskap och rösträtt till afroamerikanska män - många kvinnors rättighetsaktivister att fokusera om sina ansträngningar på kampen för kvinnlig rösträtt. Några, som Stanton och Susan B. Anthony, kämpade mot alla ändringar av rösträtten som skulle utesluta kvinnor, medan några av deras tidigare allierade - inklusive Lucy Stone, Antoinette Brown Blackwell, Julia Ward Howe och Frederick Douglass - hävdade att detta var "Negras tim ”Och kvinnligt rösträtt kunde vänta.
År 1869 grundade Stanton och Anthony den enda kvinnliga National Woman Suffrage Association, som stod i opposition till Stone och Blackwells American Woman Suffrage Association. Klyftan mellan de två sidorna varade fram till 1890, då de två organisationerna slogs samman och bildade National American Women's Suffrage Association.
Ett skylt på Newark Liberty International Airport varnar flygpassagerare om en reserådgivning som gäller personer som anländer till New Jersey från vissa stater. Besökare från Alabama, Arkansas, Arizona, Kalifornien, Florida, Georgia, Iowa, Idaho, Louisiana, Mississippi, Nevada, North Carolina, South Carolina, Tennessee, Texas och Utah bör själva karantänen i två veckor. Seth Wenig / AP dölj bildtext
Ett skylt på Newark Liberty International Airport varnar flygpassagerare om en reserådgivning som gäller personer som anländer till New Jersey från vissa stater. Besökare från Alabama, Arkansas, Arizona, Kalifornien, Florida, Georgia, Iowa, Idaho, Louisiana, Mississippi, Nevada, North Carolina, South Carolina, Tennessee, Texas och Utah bör själva karantänen i två veckor.
Om du reser denna helg eller om du har gäster som kommer din väg, finns det en god chans att du bor i ett tillstånd som påverkas av en obligatorisk 14-dagars resekarantän.
När nya COVID-19-hotspots utbrott runt om i landet sa vissa folkhälsotjänster att åtgärderna kan hjälpa till att begränsa spridningen. Men reglerna är ett lapptäcke, och verkställigheten skiljer sig åt efter land.
"Vi har en böter på 5 000 dollar" för brott mot resenärens karantän, sade Hawaii justitieminister Clare Connors. "It's a misdemeanor, which means it's punishable by up to a year in prison."
Hawaii is geographically isolated, but officials said they're convinced their tough enforcement of travel rules helped suppress the spread of the coronavirus.
The daily number of new COVID-19 cases in Hawaii has declined into the single digits.
Connors said most people complied with the travel rules voluntarily, but state and local police have jailed tourists and residents returning home.
"Their neighbors report them," she said. "We've had to arrest individuals for violating quarantine. The counties have also arrested individuals. Hawaii County arrested more than 20 individuals about a week and a half ago."
Similar traveler quarantines are now being tried by states across the U.S., but most have different rules about which travelers are affected.
New York Gov. Andrew Cuomo announced Wednesday that travelers from 16 states, including California, Georgia and Texas, are now required to self-quarantine.
During his daily briefing, Cuomo said state officials have begun using information gathered from airline passengers to monitor compliance.
"We then do random checks off that database. They can ask you to Facebook, show the surroundings of the room you're in to make sure it's a residence," he said.
Many states impose fines for violating the quarantine order — in New York they run as high as $10,000 — but Cuomo acknowledged enforcement is a challenge.
"We are not going to be 100% effective," he said. "If you want to really come into the state, you can drive. You don't go through an airport, you don't go through anything."
Complicating matters further is that enforcement often falls to local police working with county health officials, who have to decide how much of their limited resources they can spend on quarantine enforcement.
Don Lehman is spokesman for Warren County, a major tourist destination in New York's Adirondack Mountains that is currently monitoring 21 travelers. He said most appear to be complying with the rules but a major challenge is informing and educating people about which states are on the quarantine list.
"We're actually delivering packets to all the hotels and motels we can get to, flyers with forms to hand out to people who arrive from these states to let them know what's expected of them," he said.
Public health experts said it's still unclear how effective travel quarantines will be. Polly Price, a professor of global health at Emory Law School, said they might help, especially if they convey a sense of urgency to travelers.
"State and local governments don't have the kind of resources to go monitor everyone who might be under a quarantine order," Price said. "We've always relied on voluntary compliance, especially when we're talking about such large numbers of people."
Lawsuits have been filed over some of these quarantines as critics question whether travel restrictions and other public health orders violate civil liberties.
Connors, the Hawaii attorney general, said it's clear states do have the authority.
"Under Supreme Court precedent, when we have a public health crisis, the decisions of state elected officials to exercise their police powers to keep people safe are appropriate restrictions on any constitutional rights, like the right to travel," Connors said.
The Centers for Disease Control and Prevention issued a position paper endorsing state quarantine powers. "To control the spread of disease within their borders, states have laws to enforce the use of isolation and quarantine," the federal agency said.
So far, the Trump administration has declined to coordinate interstate quarantines or set national guidelines. As a result, travelers this holiday weekend will have to sort out on a state-by-state basis whether they're affected.
In the radio version of this story, Governor David Ige is mistakenly identified as Bob Ige.
Members of the Mohawk tribe now live in settlements in northern New York State and southeastern Canada.
Many Mohawk communities have two sets of chiefs, who are in some sense competing governmental rivals. One group are the hereditary chiefs nominated by Clan Mother matriarchs in the traditional Mohawk fashion. Mohawks of most of the reserves have established constitutions with elected chiefs and councilors, with whom the Canadian and U.S. governments usually prefer to deal exclusively. The self-governing communities are listed below, grouped by broad geographical cluster, with notes on the character of community governance found in each.
Given increased activism for land claims, a rise in tribal revenues due to establishment of gaming on certain reserves or reservations, competing leadership, traditional government jurisdiction, issues of taxation, and the Indian Act, Mohawk communities have been dealing with considerable internal conflict since the late 20th century.
In the Mohawk language, the Mohawk people call themselves the Kanienʼkehá꞉ka ("people of the flint"). The Kanienʼkehá꞉ka became wealthy traders as other nations in their confederacy needed their flint for tool making. Their Algonquian-speaking neighbors (and competitors), the people of Muh-heck Haeek Ing ("food area place"), the Mohicans, referred to the people of Ka-nee-en Ka as Maw Unk Lin, meaning “bear people”. The Dutch heard and wrote this term as Mohawk, and also referred to the Kanienʼkehá꞉ka as Egil eller Maqua.
The French colonists adapted these latter terms as Aignier och Maqui, respectively. They also referred to the people by the generic Iroquois, a French derivation of the Algonquian term for the Five Nations, meaning "Big Snakes". The Algonquians and Iroquois were traditional competitors and enemies.
In the upper Hudson and Mohawk Valley regions, the Mohawks long had contact with the Algonquian-speaking Mahican people, who occupied territory along the Hudson River, as well as other Algonquian and Iroquoian tribes to the north around the Great Lakes. The Mohawks had extended their own influence into the St. Lawrence River Valley, which they maintained for hunting grounds. They are believed to have defeated the St. Lawrence Iroquoians in the 16th century, and kept control of their territory. In addition to hunting and fishing, for centuries the Mohawks cultivated productive maize fields on the fertile floodplains along the Mohawk River, west of the Pine Bush.
On June 28, 1609 a band of Hurons led Samuel De Champlain and his crew into Mohawk country, the Mohawks being completely unaware of this situation. Samuel De Champlain made it clear he wanted to strike the Mohawks down, after their raids on the neighboring nations. On July 29, 1609, hundreds of Hurons, and many of Champlain's French crew fell back from the mission daunted by what laid ahead. Sixty Huron Indians and Samuel De Champlain and two Frenchmen, saw some Mohawks in a lake near Ticonderoga, the Mohawks spotted them too. Samuel De Champlain and his crew fell back for the moment, then advanced to the Mohawk Barricade after landing on a beach. They then met the Mohawks at the barricade, 200 warriors advance from the barricade behind four chiefs. They were equally astonished to see each other, Samuel De Champlain surprised of their stature, confidence, and dress, the Mohawks surprised by Samuel De Champlain's steel cuirass and helmet. One of the chiefs raised his bow at Champlain and the Indians. Champlain let out three shots piercing straight through the Mohawk chiefs and their wooden armor which protected them from stone arrows, killing them instantly. The Mohawks stood in shock for a second, until they started flinging arrows at the crowd, a brawl soon fell out and the Mohawks fell back out of pure shock seeing the damage this new technology has dealt on their chiefs and warriors. This was the first contact the Mohawk ever had with Europeans. This incident also sparked the Beaver Wars.
In the seventeenth century the Mohawks encountered both the Dutch, who went up the Hudson River and established a trading post in 1614 at the confluence of the Mohawk and Hudson rivers, and the French, who came south into their territory from New France (present-day Quebec). The Dutch were primarily merchants and the French also conducted fur trading. During this time the Mohawks fought with the Huron in the Beaver Wars for control of the fur trade with the Europeans. Their Jesuit missionaries were active among First Nations and Native Americans, seeking converts to Catholicism.
In 1614, the Dutch opened a trading post at Fort Nassau, New Netherland. The Dutch initially traded for furs with the local Mahican, who occupied the territory along the Hudson River. Following a raid in 1626 when the Mohawks resettled along the south side of the Mohawk River, [2] : pp.xix–xx in 1628, they mounted an attack against the Mahican, pushing them back to the area of present-day Connecticut. The Mohawks gained a near-monopoly in the fur trade with the Dutch by prohibiting the nearby Algonquian-speaking tribes to the north or east to trade with them but did not entirely control this.
European contact resulted in a devastating smallpox epidemic among the Mohawks in 1635, this reduced their population by 63%, from 7,740 to 2,830, as they had no immunity to the new disease. By 1642 they had regrouped from four into three villages, recorded by Catholic missionary priest Isaac Jogues in 1642 as Ossernenon, Andagaron, and Tionontoguen, all along the south side of the Mohawk River from east to west. These were recorded by speakers of other languages with different spellings, and historians have struggled to reconcile various accounts, as well as to align them with archeological studies of the areas. For instance, Johannes Megapolensis, a Dutch minister, recorded the spelling of the same three villages as Asserué, Banagiro, and Thenondiogo. [2] Late 20th-century archeological studies have determined that Ossernenon was located about 9 miles west of the current city of Auriesville, the two were mistakenly conflated by a tradition that developed in the late 19th century in the Catholic Church. [3] [4]
While the Dutch later established settlements in present-day Schenectady and Schoharie, further west in the Mohawk Valley, merchants in Fort Nassau continued to control the fur trading. Schenectady was established essentially as a farming settlement, where Dutch took over some of the former Mohawk maize fields in the floodplain along the river. Through trading, the Mohawk and Dutch became allies of a kind.
During their alliance, the Mohawks allowed Dutch Protestant missionary Johannes Megapolensis to come into their tribe and teach the Christian message. He operated from the Fort Nassau area about six years, writing a record in 1644 of his observations of the Mohawks, their language (which he learned), and their culture. While he noted their ritual of torture of captives, he recognized that their society had few other killings, especially compared to the Netherlands of that period. [5] [6]
The trading relations between the Mohawk and Dutch helped them maintain peace even during the periods of Kieft's War and the Esopus Wars, when the Dutch fought localized battles with other tribes. In addition, Dutch trade partners equipped the Mohawk with guns to fight against other First Nations who were allied with the French, including the Ojibwe, Huron-Wendat, and Algonquin. In 1645 the Mohawk made peace for a time with the French, who were trying to keep a piece of the fur trade. [7]
During the Pequot War (1634–1638), the Pequot and other Algonquian Indians of coastal New England sought an alliance with the Mohawks against English colonists of that region. Disrupted by their losses to smallpox, the Mohawks refused the alliance. They killed the Pequot sachem Sassacus who had come to them for refuge.
In the winter of 1651, the Mohawks attacked to the southeast and overwhelmed the Algonquian in the coastal areas. They took between 500 and 600 captives. In 1664, the Pequot of New England killed a Mohawk ambassador, starting a war that resulted in the destruction of the Pequot, as the English and their allies in New England entered the conflict, trying to suppress the Native Americans in the region. The Mohawk also attacked other members of the Pequot confederacy, in a war that lasted until 1671. [ citation needed ]
In 1666, the French attacked the Mohawks in the central New York area, burning the three Mohawk villages south of the river and their stored food supply. One of the conditions of the peace was that the Mohawk accept Jesuit missionaries. Beginning in 1669, missionaries attempted to convert Mohawks to Christianity, operating a mission in Ossernenon 9 miles west [3] [4] of present-day Auriesville, New York until 1684, when the Mohawks destroyed it, killing several priests.
Over time, some converted Mohawks relocated to Jesuit mission villages established south of Montreal on the St. Lawrence River in the early 1700s: Kahnawake (used to be spelled as Caughnawaga, named for the village of that name in the Mohawk Valley) and Kanesatake. These Mohawks were joined by members of other tribes but dominated the settlements by number. Many converted to Roman Catholicism. In the 1740s, Mohawk and French set up another village upriver, which is known as Akwesasne. Today a Mohawk reserve, it spans the St. Lawrence River and present-day international boundaries to New York, United States, where it is known as the St. Regis Mohawk Reservation.
Kateri Tekakwitha, born at Ossernenon in the late 1650s, has become noted as a Mohawk convert to Catholicism. She moved with relatives to Caughnawaga on the north side of the river after her parents' deaths. [2] She was known for her faith and a shrine was built to her in New York. In the late 20th century, she was beatified and was canonized in October 2012 as the first Native American Catholic saint. She is also recognized by the Episcopal and Lutheran churches.
After the fall of New Netherland to England in 1664, the Mohawk in New York traded with the English and sometimes acted as their allies. During King Philip's War, Metacom, sachem of the warring Wampanoag Pokanoket, decided to winter with his warriors near Albany in 1675. Encouraged by the English, the Mohawk attacked and killed all but 40 of the 400 Pokanoket.
From the 1690s, Protestant missionaries sought to convert the Mohawk in the New York colony. Many were baptized with English surnames, while others were given both first and surnames in English.
During the late seventeenth and early eighteenth centuries, the Mohawk and Algonquian and Abenaki tribes in New England were involved in raids conducted by the French and English against each other's settlements during Queen Anne's War and other conflicts. They conducted a growing trade in captives, holding them for ransom. Neither of the colonial governments generally negotiated for common captives, and it was up to local European communities to raise funds to ransom their residents. In some cases, French and Abenaki raiders transported captives from New England to Montreal and the Mohawk mission villages. The Mohawk at Kahnawake adopted numerous young women and children to add to their own members, having suffered losses to disease and warfare. For instance, among them were numerous survivors of the more than 100 captives taken in the Deerfield raid in western Massachusetts. The minister of Deerfield was ransomed and returned to Massachusetts, but his daughter was adopted by a Mohawk family and ultimately assimilated and married a Mohawk man. [8]
During the era of the French and Indian War (also known as the Seven Years' War), Anglo-Mohawk partnership relations were maintained by men such as Sir William Johnson in New York (for the British Crown), Conrad Weiser (on behalf of the colony of Pennsylvania), and Hendrick Theyanoguin (for the Mohawk). Johnson called the Albany Congress in June 1754, to discuss with the Iroquois chiefs repair of the damaged diplomatic relationship between the British and the Mohawk, along with securing their cooperation and support in fighting the French, [9] in engagements in North America.
During the second and third quarters of the 18th century, most of the Mohawks in the Province of New York lived along the Mohawk River at Canajoharie. A few lived at Schoharie, and the rest lived about 30 miles downstream at the Tionondorage Castle, also called Fort Hunter. These two major settlements were traditionally called the Upper Castle and the Lower Castle. The Lower Castle was almost contiguous with Sir Peter Warren's Warrensbush. Sir William Johnson, the British Superintendent of Indian Affairs, built his first house on the north bank of the Mohawk River almost opposite Warrensbush and established the settlement of Johnstown.
The Mohawk were among the four Iroquois tribes that allied with the British during the American Revolutionary War. They had a long trading relationship with the British and hoped to gain support to prohibit colonists encroaching into their territory in the Mohawk Valley. Joseph Brant acted as a war chief and successfully led raids against British and ethnic German colonists in the Mohawk Valley, who had been given land by the British administration near the rapids at present-day Little Falls, New York.
A few prominent Mohawk, such as the sachem Little Abraham (Tyorhansera) at Fort Hunter, remained neutral throughout the war. [10] Joseph Louis Cook (Akiatonharónkwen), a veteran of the French and Indian War and ally of the rebels, offered his services to the Americans, receiving an officer's commission from the Continental Congress. He led Oneida warriors against the British. During this war, Johannes Tekarihoga was the civil leader of the Mohawk. He died around 1780. Catherine Crogan, a clan mother and wife of Mohawk war chief Joseph Brant, named her brother Henry Crogan as the new Tekarihoga.
In retaliation for Brant's raids in the valley, the rebel colonists organized Sullivan's Expedition. It conducted extensive raids against other Iroquois settlements in central and western New York, destroying 40 villages, crops and winter stores. Many Mohawk and other Iroquois migrated to Canada for refuge near Fort Niagara, struggling to survive the winter.
After the American victory, the British ceded their claim to land in the colonies, and the Americans forced their allies, the Mohawks and others, to give up their territories in New York. Most of the Mohawks migrated to Canada, where the Crown gave them some land in compensation. The Mohawks at the Upper Castle fled to Fort Niagara, while most of those at the Lower Castle went to villages near Montreal.
Joseph Brant led a large group of Iroquois out of New York to what became the reserve of the Six Nations of the Grand River, Ontario. Brant continued as a political leader of the Mohawks for the rest of his life. This land extended 100 miles from the head of the Grand River to the head of Lake Erie where it discharges. [11] Another Mohawk war chief, John Deseronto, led a group of Mohawk to the Bay of Quinte. Other Mohawks settled in the vicinity of Montreal and upriver, joining the established communities (now reserves) at Kahnawake, Kanesatake, and Akwesasne.
On November 11, 1794, representatives of the Mohawk (along with the other Iroquois nations) signed the Treaty of Canandaigua with the United States, which allowed them to own land there.
The Mohawks fought as allies of the British against the United States in the War of 1812.
In 1971 the Mohawk Warrior Society, also Rotisken’rakéhte in the Mohawk language, was founded in Kahnawake, the duties of the Warrior Society is to use roadblocks, evictions, and occupations to gain rights for their people, these tactics are also used among the warrior's to protect the environment from pollution. The notable movements started by the Mohawk Warrior Society have been. The Oka Crisis blockades in 1990, and the Caledonia occupation of a construction site in Summer 2020, as an act of solidarity they renamed the street the construction site sits on to "1492 Land Back Lane".
On May 13, 1974 at 4:00 a.m, Mohawks from the Kahnawake and Akwesasne reservations repossessed traditional Mohawk land near Old Forge, New York, occupying Moss Lake, an abandoned girls camp. The New York state government attempted to shut the operation down, but after negotiation, the state offered the Mohawk some land in Miner Lake, where they have since settled.
The Mohawks have organized for more sovereignty at their reserves in Canada, pressing for authority over their people and lands. Tensions with the Quebec Provincial and national governments have been strained during certain protests, such as the Oka Crisis in 1990.
In 1993 a group of Akwesasne Mohawks purchased 322 acres of land in the Town of Palatine in Montgomery County, New York which they named Kanatsiohareke. It marked a return to their ancestral land.
Mohawks came from Kahnawake and other reserves to work in the construction industry in New York City in the early through the mid-20th century. They had also worked in construction in Quebec. The men were ironworkers who helped build bridges and skyscrapers, and who were called skywalkers because of their seeming fearlessness. [12] They worked from the 1930s to the 1970s on special labor contracts as specialists and participated in building the Empire State Building. The construction companies found that the Mohawk ironworkers did not fear heights or dangerous conditions. Their contracts offered lower than average wages to the First Nations people and limited labor union membership. [13] About 10% of all ironworkers in the US are Mohawks, down from about 15% earlier in the 20th century. [14]
The work and home life of Mohawk ironworkers was documented in Don Owen's 1965 National Film Board of Canada documentary High Steel. [15] The Mohawk community that formed in a compact area of Brooklyn, which they called "Little Caughnawaga", after their homeland, is documented in Reaghan Tarbell's Little Caughnawaga: To Brooklyn and Back, shown on PBS in 2008. This community was most active from the 1920s to the 1960s. The families accompanied the men, who were mostly from Kahnawake, together they would return to Kahnawake during the summers. Tarbell is from Kahnawake and was working as a film curator at the George Gustav Heye Center of the National Museum of the American Indian, located in the former Custom House in Lower Manhattan. [16]
Since the mid-20th century, Mohawks have also formed their own construction companies. Others returned to New York projects. Mohawk skywalkers had built the World Trade Center buildings that were destroyed during the September 11 attacks, helped rescue people from the burning towers in 2001, and helped dismantle the remains of the building afterwards. [17] Approximately 200 Mohawk iron workers (out of 2000 total iron workers at the site) participated in rebuilding the One World Trade Center in Lower Manhattan. They typically drive the 360 miles from the Kahnawake reserve on the St. Lawrence River in Quebec to work the week in lower Manhattan, and then return on the weekend to be with their families. A selection of portraits of these Mohawk iron workers were featured in an online photo essay for Tidningen Time in September 2012. [18]
Both the elected chiefs and the controversial Warrior Society have encouraged gambling as a means of ensuring tribal self-sufficiency on the various reserves or Indian reservations. Traditional chiefs have tended to oppose gaming on moral grounds and out of fear of corruption and organized crime. Such disputes have also been associated with religious divisions: the traditional chiefs are often associated with the Longhouse tradition, practicing consensus-democratic values, while the Warrior Society has attacked that religion and asserted independence. Meanwhile, the elected chiefs have tended to be associated (though in a much looser and general way) with democratic, legislative and Canadian governmental values.
On October 15, 1993, Governor Mario Cuomo entered into the "Tribal-State Compact Between the St. Regis Mohawk Tribe and the State of New York". The compact allowed the Tribe to conduct gambling, including games such as baccarat, blackjack, craps and roulette, on the Akwesasne Reservation in Franklin County under the Indian Gaming Regulatory Act (IGRA). According to the terms of the 1993 compact, the New York State Racing and Wagering Board, the New York State Police and the St. Regis Mohawk Tribal Gaming Commission were vested with gaming oversight. Law enforcement responsibilities fell under the state police, with some law enforcement matters left to the tribe. As required by IGRA, the compact was approved by the United States Department of the Interior before it took effect. There were several extensions and amendments to this compact, but not all of them were approved by the U.S. Department of the Interior.
On June 12, 2003, the New York Court of Appeals affirmed the lower courts' rulings that Governor Cuomo exceeded his authority by entering into the compact absent legislative authorization and declared the compact void [19] On October 19, 2004, Governor George Pataki signed a bill passed by the State Legislature that ratified the compact as being nunc pro tunc, with some additional minor changes. [20]
In 2008 the Mohawk Nation was working to obtain approval to own and operate a casino in Sullivan County, New York, at Monticello Raceway. The U.S. Department of the Interior disapproved this action although the Mohawks gained Governor Eliot Spitzer's concurrence, subject to the negotiation and approval of either an amendment to the current compact or a new compact. Interior rejected the Mohawks' application to take this land into trust. [21]
In the early 21st century, two legal cases were pending that related to Native American gambling and land claims in New York. The State of New York has expressed similar objections to the Dept. of Interior taking other land into trust for federally recognized tribes, which would establish the land as sovereign Native American territory, on which they might establish new gaming facilities. [22] The other suit contends that the Indian Gaming Regulatory Act violates the Tenth Amendment to the United States Constitution as it is applied in the State of New York. In 2010 it was pending in the United States District Court for the Western District of New York. [23]
Traditional Mohawk religion is mostly Animist. "Much of the religion is based on a primordial conflict between good and evil." [24] Many Mohawk continue to follow the Longhouse Religion.
In 1632 a band of Jesuit missionaries now known as the Canadian Martyrs led by Isaac Jogues was captured by a party of Mohawks and brought to Ossernenon (now Auriesville, New York). Jogues and company attempted to convert the Mohawks to Catholicism, but the Mohawks took them captive, tortured, abused and killed them. [25] Following their martyrdom, new French Jesuit missionaries arrived and many Mohawks were baptized into the Catholic faith. Ten years after Jogues' death Kateri Tekakwitha, the daughter of a Mohawk chief and Tagaskouita, a Roman Catholic Algonquin woman, was born in Ossernenon and later was canonized as the first Native American saint. Religion became a tool of conflict between the French and British in Mohawk country. The Reformed clergyman Godfridius Dellius also preached among the Mohawks. [26]
Historically, the traditional hairstyle of Mohawk men, and many men of the other tribes of the Iroquois Confederacy, was to remove most of the hair from the head by plucking (not shaving) tuft by tuft of hair until all that was left was a smaller section, that was worn in a variety of styles, which could vary by community. The women wore their hair long, often dressed with traditional bear grease, or tied back into a single braid.
In traditional dress women often went topless in summer and wore a skirt of deerskin. In colder seasons, women wore a deerskin dress. Men wore a breech cloth of deerskin in summer. In cooler weather, they added deerskin leggings, a deerskin shirt, arm and knee bands, and carried a quill and flint arrow hunting bag. Women and men wore puckered-seam, ankle-wrap moccasins with earrings and necklaces made of shells. Jewelry was also created using porcupine quills such as Wampum belts. For head wear, the men would use a piece of animal fur with attached porcupine quills and features. The women would occasionally wear tiaras of beaded cloth. Later, dress after European contact combined some cloth pieces such as wool trousers and skirts. [27] [28]
The Mohawk Nation people have a matrilineal kinship system, with descent and inheritance passed through the female line. Today, the marriage ceremony may follow that of the old tradition or incorporate newer elements, but is still used by many Mohawk Nation marrying couples. Some couples choose to marry in the European manner och the Longhouse manner, with the Longhouse ceremony usually held first. [29]
Replicas of seventeenth-century longhouses have been built at landmarks and tourist villages, such as Kanata Village, Brantford, Ontario, and Akwesasne's "Tsiionhiakwatha" interpretation village. Other Mohawk Nation Longhouses are found on the Mohawk territory reserves that hold the Mohawk law recitations, ceremonial rites, and Longhouse Religion (or "Code of Handsome Lake"). Dessa inkluderar:
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Jag tror att du inte har rätt. Vi kommer att diskutera det. Skriv i PM så kommunicerar vi.
Det finns något i detta och en bra idé, jag håller med dig.
Det är inget fel med kompromisser. Även om allt liv är en kontinuerlig kompromiss.
Jag bekräftar. Jag håller med om allt ovan.
responsen auktoritär, kognitiv ...
På ett fantastiskt sätt!