The Credit Mission was an Indian Mission on the Credit River in Upper Canada .
141-398: Funded with the proceeds from Purchase #22 or #23, building began in 1826 under the leadership of Peter Jones . When construction began, about 200 Indians lived at the settlement in temporary structures. Thirty log cabins were constructed on the 200 acres (0.81 km) of reserved land. That year Egerton Ryerson was assigned to the settlement as a Methodist missionary. A Methodist church
282-787: A patriarchal society, was the matrilineal kinship system of Iroquois society and the related power of women. The Canadian historian D. Peter MacLeod wrote about the Canadian Iroquois and the French in the time of the Seven Years' War: Most critically, the importance of clan mothers, who possessed considerable economic and political power within Canadian Iroquois communities, was blithely overlooked by patriarchal European scribes. Those references that do exist, show clan mothers meeting in council with their male counterparts to take decisions regarding war and peace and joining in delegations to confront
423-679: A Mohawk war party by the shores of what is now called Lake Champlain, and again in June 1610, Champlain fought against the Mohawks. The Iroquois became well known in the southern colonies in the 17th century by this time. After the first English settlement in Jamestown, Virginia (1607), numerous 17th-century accounts describe a powerful people known to the Powhatan Confederacy as the Massawomeck , and to
564-513: A dedicated feast. A son of Wahbanosay's who had died at age seven had been given the same name. The name translates into English as "[sacred] waving feathers" and denotes feathers plucked from the eagle , which was sacred to the Mississaugas. This put him under the guardianship of the Mississauga's animikii (thunderbird) manidoo , as the eagle represented this manidoo . His mother was of
705-714: A distinct language, territory, and function in the League. The League is composed of a Grand Council, an assembly of fifty chiefs or sachems , each representing a clan of a nation. When Europeans first arrived in North America, the Haudenosaunee ( Iroquois League to the French, Five Nations to the British) were based in what is now central and west New York State including the Finger Lakes region, occupying large areas north to
846-717: A favourable impression of the group with Strachan and the other political leaders present. Although Strachan, an Anglican, had strongly denounced the Methodists, he saw in Jones the opportunity to Christianize the Indians of Upper Canada. He hoped to convert Jones (and thereby his followers) to Anglicanism later. The Crown had previously agreed to build a village on the Credit River for the Mississaugas in 1820, but nothing had been done. Strachan told Jones he would make good on this agreement, and after
987-522: A few words of English, Peter was enrolled in a one-room school in Stoney Creek. With the help of the local teacher, George Hughes, Peter learned English. The next year, the family moved to Brantford , where Augustus took Peter out of school and began to instruct him in farming. Sarah Tekarihogan's Iroquois tribe had settled in the Grand River valley in and around Brantford. Here Jones was inducted into
1128-486: A good reputation in Upper Canada. His sermons while travelling were well attended, and various groups donated money and goods, such as a heating stove for the schoolhouse and a plough for the band. In 1827, Jones was granted a trial preaching license as an itinerant preacher . By 1828, the Methodists' practice of teetotaling had made significant inroads with the Mississaugas; at the annual distribution of presents from
1269-715: A meeting with Jones during the second week of July. Jones arrived at the Humber River at the prescribed time, leading the approximately 50 Christian Indians, and his former adoptive father Captain Jim arrived leading the approximately 150 non-Christian Indians. At this meeting, a further 50 of the approximately 200 Indians of Jones' band were converted. Givins was accompanied by several members of Upper Canada's aristocracy , including Bishop John Strachan . The Christian dress and style of Jones' band of converts, including their singing of hymns, which had been translated into Ojibwe by Jones, created
1410-409: A missionary meeting; and in 1854, he travelled to Syracuse, New York , for a Methodist convention. The New Credit settlement met with early difficulties, but soon began to prosper. An early sawmill was destroyed by arson in 1851, but a new one was soon in operation. White squatters were driven off the land by about 1855, although theft of logs remained a problem for several years afterwards. Jones
1551-411: A new estate near Echo Place , which he dubbed Echo Villa . The estate was close to the established town of Brantford , but also allowed him to be close to New Credit. Although he continued to work, his failing health kept him at home often, and he began pursuing more domestic activities. Taking up woodcarving, he won £15 for his bowl and ladle at the annual provincial exhibition. He began writing for
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#17328547527061692-828: A result of the Beaver Wars, they pushed Siouan -speaking tribes out and reserved the territory as a hunting ground by right of conquest . They finally sold to British colonists their remaining claim to the lands south of the Ohio in 1768 at the Treaty of Fort Stanwix . Historian Pekka Hämäläinen writes of the League, "There had never been anything like the Five Nations League in North America. No other Indigenous nation or confederacy had ever reached so far, conducted such an ambitious foreign policy, or commanded such fear and respect. The Five Nations blended diplomacy, intimidation, and violence as
1833-710: A short meeting, all of the Christian Indians agreed to accept it. Construction of the settlement, called the Credit Mission , was soon underway and Jones moved there in 1826. By the summer of 1826, with construction of the settlement well under way, the rest of the band had joined the Methodist church and settled at the Credit Mission. Among the last holdouts was Jones' former adoptive father, Captain Jim, and his family. At about this time Methodist Reverend Egerton Ryerson
1974-523: A spokesperson for the band. In 1825, he and his brother John had travelled to York to petition the government to end salmon fishing on the Credit river by European settlers; the petition would be granted in 1829. In 1826, they were back when the Indian Department failed to pay the full annuity due the band from an 1818 land concession, as the band had received only £472 of the £522 the treaty specified. In
2115-533: A teacher in the Credit River settlement, instructing the Indian girls in sewing and other domestic skills. The Mississaugas of the Credit Mission dubbed Eliza "Kecheahgahmequa" ( Gichi-agaamiikwe , "the lady from beyond the [blue] waters"/"woman from across the great shore"). Jones' translation of the Gospel of Matthew was published in 1832, and around the same time he served as an editor for his brother John's translation of
2256-551: A tour of the northern United States with Reverend William Case and several Indian converts to raise money for the Methodist missions in Upper Canada. The tour raised £600, thirty percent of the Methodist Church's annual expenditures across British North America . After his return to Upper Canada, the year's annual Methodist conference named Jones "A Missionary to the Indian Tribes" on Case's urging. The 1830 conference gave him
2397-598: Is Ongweh’onweh , meaning "original people". Haudenosaunee derives from two phonetically similar but etymologically distinct words in the Seneca language : Hodínöhšö:ni:h , meaning "those of the extended house", and Hodínöhsö:ni:h , meaning "house builders". The name "Haudenosaunee" first appears in English in Lewis Henry Morgan 's work (1851), where he writes it as Ho-dé-no-sau-nee . The spelling "Hotinnonsionni"
2538-476: Is also attested from later in the nineteenth century. An alternative designation, Ganonsyoni , is occasionally encountered as well, from the Mohawk kanǫhsyǫ́·ni "the extended house", or from a cognate expression in a related Iroquoian language; in earlier sources it is variously spelled "Kanosoni", "akwanoschioni", "Aquanuschioni", "Cannassoone", "Canossoone", "Ke-nunctioni", or "Konossioni". More transparently,
2679-403: Is attested in any Indian language as a name for any Iroquoian group, and the ultimate origin and meaning of the name are unknown." Jesuit priest and missionary Pierre François Xavier de Charlevoix wrote in 1744: The name Iroquois is purely French, and is formed from the [Iroquoian-language] term Hiro or Hero , which means I have said —with which these Indians close all their addresses, as
2820-466: Is in Samuel de Champlain 's account of his journey to Tadoussac in 1603. Other early French spellings include "Erocoise", "Hiroquois", "Hyroquoise", "Irecoies", "Iriquois", "Iroquaes", "Irroquois", and "Yroquois", pronounced at the time as [irokwe] or [irokwɛ]. Competing theories have been proposed for this term's origin, but none have gained widespread acceptance. By 1978 Ives Goddard wrote: "No such form
2961-802: The Aborigines' Protection Society in Britain, opposed the move. They knew the poor soil of Manitoulin Island would force the Indian Bands to abandon farming and return to a hunter-gatherer lifestyle. After the surrender of the Saugeen tract , protected by the Royal Proclamation of 1763 , Jones became convinced the only way to end the perpetual threat of relocation of the Mississaugas was to obtain title deeds to their lands. Jones travelled to England in 1837 to petition
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#17328547527063102-531: The Colonial Office directly on the issue. He was accompanied by his wife and their niece Catherine Sunegoo . The Colonial Secretary Lord Glenelg postponed meeting with Jones until the spring of 1838, as he was occupied with the Rebellions of 1837 . In the meantime, Glenelg refused to approve Bond Head's proposal. Jones spent the intervening time touring England, preaching, giving speeches and fundraising for
3243-450: The Eagle totem and the name belonged to that totem. At the feast Kahkewāquonāby was given a club to denote the power of the thunder spirit, and a bunch of eagle feathers to denote its flight. Around 1811, Jones was adopted by Captain Jim, a Mississauga chief. Captain Jim's own son, also named Kahkewāquonāby, had died, and he petitioned Tuhbenahneequay to adopt Jones. Tuhbenahneequay approved
3384-517: The Five Nations , and later as the Six Nations from 1722 onwards; alternatively referred to by the endonym Haudenosaunee ( / ˌ h oʊ d ɪ n oʊ ˈ ʃ oʊ n i / HOH -din-oh- SHOH -nee ; lit. ' people who are building the longhouse ' ) are an Iroquoian-speaking confederacy of Native Americans and First Nations peoples in northeast North America. They were known by
3525-689: The Gospel of John . Jones was ordained a minister on October 6, 1833, by Reverend George Marsden in York, Upper Canada. He was the first Ojibwa to be ordained as a Methodist preacher. The same year, the Canadian Methodists had unified their church with the British Wesleyans . The combined church was now run by the British, and Jones was passed over for positions within the church in favour of less qualified individuals, and his influence lessened. When
3666-635: The Grand River that was donated by the Six Nations. Founded in 1847, the settlement was named New Credit . Jones would continue in his role as a community leader here, petitioning various branches of government for funding to build the settlement. In 1848, the Wesleyans and Methodists reconciled, and William Ryerson established a mission in New Credit. Through the 1840s, Jones' health had been in decline. By
3807-540: The Neutral Nation (1651), Erie Tribe (1657), and Susquehannock (1680). The traditional view is that these wars were a way to control the lucrative fur trade to purchase European goods on which they had become dependent. Starna questions this view. Recent scholarship has elaborated on this view, arguing that the Beaver Wars were an escalation of the Iroquoian tradition of "Mourning Wars". This view suggests that
3948-775: The Ohio Valley . The St. Lawrence Iroquoians , Wendat (Huron), Erie , and Susquehannock , all independent peoples known to the European colonists, also spoke Iroquoian languages . They are considered Iroquoian in a larger cultural sense, all being descended from the Proto-Iroquoian people and language. Historically, however, they were competitors and enemies of the Iroquois Confederacy nations. In 2010, more than 45,000 enrolled Six Nations people lived in Canada, and over 81,000 in
4089-662: The Ohio Valley . From east to west, the League was composed of the Mohawk , Oneida , Onondaga , Cayuga , and Seneca nations . In about 1722, the Iroquoian -speaking Tuscarora joined the League, having migrated northwards from the Carolinas after a bloody conflict with white settlers. A shared cultural background with the Five Nations of the Iroquois (and a sponsorship from the Oneida) led
4230-691: The Onontio [the Iroquois term for the French governor-general] and the French leadership in Montreal, but only hint at the real influence wielded by these women. Eighteenth-century English historiography focuses on the diplomatic relations with the Iroquois, supplemented by such images as John Verelst 's Four Mohawk Kings , and publications such as the Anglo-Iroquoian treaty proceedings printed by Benjamin Franklin . A persistent 19th and 20th century narrative casts
4371-706: The Petun , Erie, and Susquehannock. Trying to control access to game for the lucrative fur trade, they invaded the Algonquian peoples of the Atlantic coast (the Lenape , or Delaware ), the Anishinaabe of the boreal Canadian Shield region, and not infrequently the English colonies as well. During the Beaver Wars, they were said to have defeated and assimilated the Huron (1649), Petun (1650),
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4512-459: The corn/beans/squash agricultural complex enabled them to support a large population. They made war primarily against neighboring Algonquian peoples . Muir uses archaeological data to argue that the Iroquois expansion onto Algonquian lands was checked by the Algonquian adoption of agriculture. This enabled them to support their own populations large enough to resist Iroquois conquest. The People of
4653-400: The title deeds that Victoria authorised her minister to grant them, and remained vulnerable to the encroachment of white settlers. In 1840, John Jones was elected one of the three chiefs of the Credit band. In 1847, unable to secure land rights to the mission, the Mississaugas of the Credit Mission relocated to New Credit . Title to that land was possessed by the Six Nations , who donated
4794-527: The 19th century. The historiography of the Iroquois peoples is a topic of much debate, especially regarding the American colonial period. French Jesuit accounts of the Iroquois portrayed them as savages lacking government, law, letters, and religion. But the Jesuits made considerable effort to study their languages and cultures, and some came to respect them. A source of confusion for European sources, coming from
4935-681: The Aborigines Protection Society, acting as their Canadian correspondent for their publication The Colonial Intelligencer; or, Aborigines' Friend . In the 1850s, Peter began to devote his time and efforts more to his wife and children. His son Charles attended Genesee College in Lima, New York , then studied law. Jones continued travelling when his health permitted. In 1851, to Lake of Two Mountains in Canada East ; in 1852, through Northern Ontario ; in 1853, he travelled to New York City for
5076-472: The Algonquian names for their Iroquois competitors. The Iroquois Confederacy is believed to have been founded by the Great Peacemaker at an unknown date estimated between 1450 and 1660, bringing together five distinct nations in the southern Great Lakes area into "The Great League of Peace". Other research, however, suggests the founding occurred in 1142. Each nation within this Iroquoian confederacy had
5217-775: The Atlantic Ocean; from the St. Lawrence River to the Chesapeake Bay . Michael O. Varhola has argued their success in conquering and subduing surrounding nations had paradoxically weakened a Native response to European growth, thereby becoming victims of their own success. The Five Nations of the League established a trading relationship with the Dutch at Fort Orange (modern Albany, New York), trading furs for European goods, an economic relationship that profoundly changed their way of life and led to much over-hunting of beavers. Between 1665 and 1670,
5358-582: The Bruce Peninsula was completely unsuitable for farming. Having already surrendered their land at the Credit Mission, the Mississaugas faced an uncertain situation. The Six Nations , hearing of the Mississaugas' desperate situation offered a portion of their tract to the Credit Mississaugas, remembering that when the Six Nations had fled to Upper Canada the Mississaugas had donated the land the Six Nations. The Mississaugas relocated to this land along
5499-517: The Canadian Methodists. Although Bond Head had sent a letter to Glenelg to discredit Jones, the Minister met with Jones in the spring of 1838. The meeting went very well for Jones, as Glenelg promised to help secure title deeds for the Mississaugas. Glenelg also arranged an audience with Queen Victoria for Jones. Jones met with her in September of that year, and presented a petition to Queen Victoria from
5640-662: The Confederacy dispute this historical interpretation, regarding the League of the Great Peace as the foundation of their heritage. The Iroquois may be the Kwedech described in the oral legends of the Mi'kmaq nation of Eastern Canada. These legends relate that the Mi'kmaq in the late pre-contact period had gradually driven their enemies – the Kwedech – westward across New Brunswick , and finally out of
5781-406: The Credit Mission, Jones believed the most pressing issue for the Mississaugas was their lack of a clear title to their land. The settlement had established successful farms, and was almost self-sufficient. It was also developing industry, with a pair of carpenters and a shoemaker. The Credit Mission Mississaugas had also funded the construction of a pair of piers at the mouth of the Credit River,
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5922-420: The French as the Antouhonoron . They were said to come from the north, beyond the Susquehannock territory. Historians have often identified the Massawomeck / Antouhonoron as the Haudenosaunee. In 1649, an Iroquois war party, consisting mostly of Senecas and Mohawks, destroyed the Huron village of Wendake . In turn, this ultimately resulted in the breakup of the Huron nation. With no northern enemy remaining,
6063-408: The French during the colonial years as the Iroquois League , and later as the Iroquois Confederacy , while the English simply called them the "Five Nations". The peoples of the Iroquois included (from east to west) the Mohawk , Oneida , Onondaga , Cayuga , and Seneca . After 1722, the Iroquoian-speaking Tuscarora people from the southeast were accepted into the confederacy, from which point it
6204-407: The Grand Council, which still exists. The Iroquois Confederacy was the decentralized political and diplomatic entity that emerged in response to European colonization, which was dissolved after the British defeat in the American Revolutionary War . Today's Iroquois/Six Nations people do not make any such distinction, use the terms interchangeably, but prefer the name Haudenosaunee Confederacy. After
6345-405: The Great Lakes. Many archaeologists and anthropologists believe that the League was formed about 1450, though arguments have been made for an earlier date. One theory argues that the League formed shortly after a solar eclipse on August 31, 1142, an event thought to be expressed in oral tradition about the League's origins. Some sources link an early origin of the Iroquois confederacy to
6486-608: The Haudenosaunee League. Those on the borders of Haudenosaunee territory in the Great Lakes region competed and warred with the nations of the League. French, Dutch, and English colonists, both in New France (Canada) and what became the Thirteen Colonies , recognized a need to gain favor with the Iroquois people, who occupied a significant portion of lands west of the colonial settlements. Their first relations were for fur trading , which became highly lucrative for both sides. The colonists also sought to establish friendly relations to secure their settlement borders. For nearly 200 years,
6627-405: The Haudenosaunee confederacy is often referred to as the Six Nations (or, for the period before the entry of the Tuscarora in 1722, the Five Nations). The word is Rotinonshón:ni in the Mohawk language . The origins of the name Iroquois are somewhat obscure, although the term has historically been more common among English texts than Haudenosaunee. Its first written appearance as "Irocois"
6768-406: The Indian Department James Givins and influential Bishop John Strachan , with whom he arranged the funding and support of the Credit Mission . There he lived and worked as a preacher and community leader, leading the conversion of Mississaugas to a European lifestyle of agriculture and Christianity, which enabled them to compete with the white settlers of Upper Canada. He was elected a chief of
6909-500: The Indian communities to abandon Methodism for Anglicanism, refusing to assist the Rice Lake Indians with the construction of a settlement as they had done with the Credit and Bay of Quinte missions, even though the Rice Lake Indians offered to fund the construction from their land surrender annuities. Tension remained between the Upper Canada government and the province's Indians, including the Jones brothers in particular, over their religious affiliation until Lieutenant Governor Peregrine
7050-476: The Indians in terms they could understand. Jones was put to work as a teacher at the Grand River mission. Around this time he began speaking to groups about Methodism. In 1824, a few of his relatives came to see him speak and stayed at the Grand River mission so they could enroll their children in Jones' day school. The Methodists of Upper Canada commissioned Jones, along with his brother John, to begin translating religious and instructive works in Ojibwe for use in
7191-453: The Iroquois League. The explorer Robert La Salle in the 17th century identified the Mosopelea as among the Ohio Valley peoples defeated by the Iroquois in the early 1670s. The Erie and peoples of the upper Allegheny valley declined earlier during the Beaver Wars . By 1676 the power of the Susquehannock was broken from the effects of three years of epidemic disease, war with the Iroquois, and frontier battles, as settlers took advantage of
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#17328547527067332-473: The Iroquois as "an expansive military and political power ... [who] subjugated their enemies by violent force and for almost two centuries acted as the fulcrum in the balance of power in colonial North America". Historian Scott Stevens noted that the Iroquois themselves began to influence the writing of their history in the 19th century, including Joseph Brant (Mohawk), and David Cusick (Tuscarora, c. 1780–1840). John Arthur Gibson (Seneca, 1850–1912)
7473-408: The Iroquois established seven villages on the northern shores of Lake Ontario in present-day Ontario , collectively known as the "Iroquois du Nord" villages . The villages were all abandoned by 1701. Over the years 1670–1710, the Five Nations achieved political dominance of much of Virginia west of the Fall Line and extending to the Ohio River valley in present-day West Virginia and Kentucky. As
7614-529: The Iroquois had "such absolute Notions of Liberty that they allow no Kind of Superiority of one over another, and banish all Servitude from their Territories". As raids between the member tribes ended and they directed warfare against competitors, the Iroquois increased in numbers while their rivals declined. The political cohesion of the Iroquois rapidly became one of the strongest forces in 17th- and 18th-century northeastern North America. The League's Council of Fifty ruled on disputes and sought consensus. However,
7755-416: The Iroquois had lost control of considerable territory. Knowledge of Iroquois history stem from Haudenosaunee oral tradition , archaeological evidence, accounts from Jesuit missionaries, and subsequent European historians. Historian Scott Stevens credits the early modern European value of written sources over oral tradition as contributing to a racialized, prejudiced perspective about the Iroquois through
7896-442: The Iroquois launched large-scale attacks against neighboring tribes to avenge or replace the many dead from battles and smallpox epidemics. In 1628, the Mohawk defeated the Mahican to gain a monopoly in the fur trade with the Dutch at Fort Orange (present-day Albany), New Netherland . The Mohawk would not allow northern native peoples to trade with the Dutch. By 1640, there were almost no beavers left on their lands, reducing
8037-402: The Iroquois resisted attacking their own peoples. The Iroquois remained a large politically united Native American polity until the American Revolution , when the League was divided by their conflicting views on how to respond to requests for aid from the British Crown. After their defeat, the British ceded Iroquois territory without consultation, and many Iroquois had to abandon their lands in
8178-403: The Iroquois to middlemen in the fur trade between Indian peoples to the west and north, and Europeans eager for the valuable thick beaver pelts. In 1645, a tentative peace was forged between the Iroquois and the Huron, Algonquin, and French. In 1646, Jesuit missionaries at Sainte-Marie among the Hurons went as envoys to the Mohawk lands to protect the precarious peace. Mohawk attitudes toward
8319-423: The Iroquois tribe and given the Mohawk name "Desagondensta", meaning "he stands people on their feet". Jones was baptised Anglican by Reverend Ralph Leeming at the request of his father in 1820, but internally he did not accept Christianity . Jones would later say that although the instruction he received in Christianity from his father, his stepmother and his old schoolteacher George Hughes had attracted him to
8460-404: The Iroquois turned their forces on the Neutral Nations on the north shore of Lakes Erie and Ontario, the Susquehannocks, their southern neighbor. Then they destroyed other Iroquoian-language tribes, including the Erie , to the west, in 1654, over competition for the fur trade. Then they destroyed the Mohicans . After their victories, they reigned supreme in an area from the Mississippi River to
8601-485: The Iroquois were a powerful factor in North American colonial policy. Alliance with the Iroquois offered political and strategic advantages to the European powers, but the Iroquois preserved considerable independence. Some of their people settled in mission villages along the St. Lawrence River , becoming more closely tied to the French. While they participated in French-led raids on Dutch and English colonial settlements, where some Mohawk and other Iroquois settled, in general
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#17328547527068742-429: The King in 1828, Jones reported seeing a single Indian drunk, while drunkenness had been widespread at the annual distribution as recently as 1826. In January 1828, Bishop Strachan approached Jones and his brother John, offering to pay them more as Anglican missionaries than the Methodists could afford to, but both brothers declined the offer. At the same time, Strachan and various government officers applied pressure to
8883-425: The Latins did of old with their dixi —and of Koué , which is a cry sometimes of sadness, when it is prolonged, and sometimes of joy, when it is pronounced shorter. In 1883, Horatio Hale wrote that Charlevoix's etymology was dubious, and that "no other nation or tribe of which we have any knowledge has ever borne a name composed in this whimsical fashion". Hale suggested instead that the term came from Huron , and
9024-457: The League, giving rise to the many historic references to "Five Nations of the Iroquois". With the addition of the southern Tuscarora in the 18th century, these original five tribes still compose the Haudenosaunee in the early 21st century: the Mohawk , Onondaga , Oneida , Cayuga , and Seneca . According to legend, an evil Onondaga chieftain named Tadodaho was the last converted to the ways of peace by The Great Peacemaker and Hiawatha. He
9165-428: The Lower St. Lawrence River region. The Mi'kmaq named the last-conquered land Gespedeg or "last land", from which the French derived Gaspé . The "Kwedech" are generally considered to have been Iroquois, specifically the Mohawk ; their expulsion from Gaspé by the Mi'kmaq has been estimated as occurring c. 1535–1600. Around 1535, Jacques Cartier reported Iroquoian-speaking groups on the Gaspé peninsula and along
9306-453: The Methodist faith because it advocated teetotalism and that the Indians must convert to the European settler lifestyle. In June 1823, he attended a camp meeting of the Methodist Episcopal Church in Ancaster Township , along with his half-sister Mary. The camp-meeting touched Jones, who converted there to Christianity. At this time Reverend William Case saw the potential to convert the Mississauga Indians through Jones. Case soon assumed
9447-402: The Methodists' schools. In 1825, over half his band had converted to Christianity, and Jones decided to devote his life to missionary work. In 1825, Jones wrote a letter to Indian Agent James Givins regarding the year's delivery of gifts (due from various land purchases) to the Mississaugas. The letter was the first Givins had received that had been written by an Indian. Givins arranged
9588-439: The Mississaugas and Haudenosaunee Six Nations of Upper Canada, both by translating hymns and biblical texts in Ojibwe and Mohawk and by preaching to Indians who did not understand English. Beyond his preaching to the Indians of Upper Canada, he was an excellent fundraiser for the Canadian Methodists, and toured the United States and Great Britain giving sermons and speeches. Jones drew audiences of thousands, filling many of
9729-406: The Mississaugas be given title deeds. He returned to Upper Canada shortly thereafter. In Upper Canada, he returned to a community that had begun to question his leadership. William and Lawrence Herchmer led a group within the community that opposed Jones' influence, claiming it was turning the Mississaugas of the Credit Mission into "Brown Englishmen". The brothers, while Christians, objected to
9870-460: The Mississaugas of the Credit Mission in 1829 and acted as a spokesman for the band when petitioning the colonial government and its departments. During his British tours, he had audiences with King William IV and Queen Victoria , directly petitioning the latter on the issue of title deeds for the Mississaugas of Upper Canada. During his life, Jones did manage to obtain some concessions from various provincial governments, such as having control over
10011-403: The Mississaugas of the Credit Mission to Manitoulin Island . Chief Peter Jones travelled to England , meeting with Colonial Secretary Lord Glenelg and Queen Victoria to prevent the move, as Manitoulin was too rocky to farm, and the settlers would have been forced to revert to a hunter-gatherer lifestyle. Although the Colonial office blocked Bond Head's plan, the Credit Band did not receive
10152-502: The Mississaugas, failing to issue them the annual reports on their trust funds and failing to respond to letters. The strain of these community splits, combined with Jones' responsibilities as a father after the birth of his first son, Charles Augustus (Wahweyaakuhmegoo ( Waawiyekamigoo , "The Round World")) in April 1839, prevented Jones from undertaking many proselytizing tours. As Eliza had previously had two miscarriages and two stillbirths,
10293-554: The Mohawk Valley and elsewhere and relocate to the northern lands retained by the British. The Crown gave them land in compensation for the five million acres they had lost in the south, but it was not equivalent to earlier territory. Modern scholars of the Iroquois distinguish between the League and the Confederacy. According to this interpretation, the Iroquois League refers to the ceremonial and cultural institution embodied in
10434-473: The Muncey Mission (a boys' school and a girls' school) and turned over administration of the Credit Mississaugas' finances to their chiefs, making them the first Indian Band in Canada to have control over their trust funds. Jones travelled to Great Britain in 1845 for a third fundraising tour, giving speeches and sermons. Wherever he travelled, Jones drew huge crowds, but inwardly he was depressed. He felt
10575-513: The Muncey Mission, each tribe spoke a different language, which made the work challenging for Jones, as did the large contingent of non-Christian Indians. Here two more children were born to the couple, John Frederick (Wahbegwuna ( Waabigwane , "Have a [White Lily-]Flower")) and Peter Edmund (Kahkewaquonaby ( Gakiiwegwanebi , "[Sacred] Waving Feathers")). John was named for Peter's brother John and Eliza's brother Frederick, Peter for Peter himself and Eliza's brother Edmund. The work at Muncey Mission
10716-561: The Sky")). Jones received his first official position in the church – exhorter – on March 1, 1825. In this role, he spoke at services after local preachers and assisted travelling preachers during their circuit rides . Church officials including Torry and Case recognised the need for a member fluent in Ojibwe who could translate hymns and bible passages, and present the Christian religion to
10857-514: The St. Lawrence River, east to Montreal and the Hudson River , and south into what is today northwestern Pennsylvania. At its peak around 1700, Iroquois power extended from what is today New York State, north into present-day Ontario and Quebec along the lower Great Lakes – upper St. Lawrence , and south on both sides of the Allegheny Mountains into present-day Virginia and Kentucky and into
10998-456: The St. Lawrence River. Archeologists and anthropologists have defined the St. Lawrence Iroquoians as a distinct and separate group (and possibly several discrete groups), living in the villages of Hochelaga and others nearby (near present-day Montreal), which had been visited by Cartier. By 1608, when Samuel de Champlain visited the area, that part of the St. Lawrence River valley had no settlements, but
11139-771: The Tuscarora to becoming accepted as the sixth nation in the confederacy in 1722; the Iroquois become known afterwards as the Six Nations. Other independent Iroquoian-speaking peoples, such as the Erie , Susquehannock , Huron (Wendat) and Wyandot , lived at various times along the St. Lawrence River , and around the Great Lakes . In the American Southeast, the Cherokee were an Iroquoian-language people who had migrated to that area centuries before European contact. None of these were part of
11280-509: The United States. Haudenosaunee ("People of the Longhouse") is the autonym by which the Six Nations refer to themselves. While its exact etymology is debated, the term Iroquois is of colonial origin. Some scholars of Native American history consider "Iroquois" a derogatory name adopted from the traditional enemies of the Haudenosaunee. A less common, older autonym for the confederation
11421-474: The War of 1812, Jones' band of Mississaugas experienced a share of the War's hardship. Jones' grandmother Puhgashkish, old and crippled, had been left behind by the band when it was forced to flee the soldiers advancing on York . She was never seen again. The band lost the warrior White John to the fighting, and several more were injured. Although Jones was too young to act as a warrior, he and his brother John visited
11562-480: The adoption of corn as a staple crop. Archaeologist Dean Snow argues that the archaeological evidence does not support a date earlier than 1450. He has said that recent claims for a much earlier date "may be for contemporary political purposes". Other scholars note that anthropological researchers consulted only male informants, thus losing the half of the historical story told in the distinct oral traditions of women. For this reason, origin tales tend to emphasize
11703-644: The adoption, and Jones was sent to the Credit River to live with Captain Jim as one of his own children. During a long episode of drunken frolicking by all the adult Indians in Captain Jim's band, hunger and exposure to the cold crippled Jones, making him unable to stand. After two or three months of this, his mother received news of Jones' condition, and travelled to the Credit River with her relative Shegwahmaig ( Zhigwameg , " Marshfish "). The two women carried Jones back to Stoney Creek, where he resumed living with his mother. His lameness subsided with time. During
11844-436: The area. His father worked as a surveyor in the land the British planned to settle on; as was common among the European men who worked far from European settlements, he adopted the Indian custom of polygamy . While at his Stoney Creek farm he lived with his legal wife, a Mohawk woman named Sarah Tekarihogan, and while away surveying he lived with Tuhbenahneequay. While both the Mississaugas and Mohawks approved of polygamy,
11985-513: The band members was rising. Many members had abandoned the band, travelling west to the Thames River valley or Grand River valley which were more isolated from white settlers. Augustus Jones had learned of the band's troubles and ventured into the interior to bring Peter and John to live with him at his farm in Saltfleet Township , with their stepmother and halfsiblings. As he knew only
12126-531: The band. The Saugeen Ojibwa invited the Credit Mississaugas to move to the Bruce Peninsula , which was the last large piece of unceded land in southern Ontario. The Credit Mississaugas believed this to be their best chance to obtain deeds to land, and so the band prepared for a move. They turned the Credit lands over to the province in trust, but the first survey of the Bruce returned with terrible news: The soil of
12267-414: The beginning of Port Credit . Although the settlement was prospering, Indian Superintendent Thomas G. Anderson pressured to band to move off the Credit Mission to a different location, hoping to group Indians into larger settlements where schools could be reasonably established and funded. As an inducement to motivate the Mississaugas to move, he promised them the title deeds which were Jones' main goal for
12408-466: The buildings he spoke in, but came to resent the role, believing the audiences came to see Kahkewāquonāby, the exotic Indian, not Peter Jones, the good Christian he had worked so hard to become. Jones was also a political leader. In 1825, he wrote to the Indian Department ; his letter was the first the department had ever received from an Indian. This brought him into contact with Superintendent of
12549-627: The chiefs of the Mississauga Ojibwa community asking for title deeds to their lands, to ensure the Credit Mississaugas would never lose the title to their lands. The petition was written in the Latin script , signed by the chiefs in pictographs and accompanied by wampum supplementing the information of the petition. Jones, dressed in his Ojibwa regalia, presented the petition and interpreted it for Victoria, to ensure accurate and favourable reception. Victoria approved her minister's recommendation that
12690-507: The church, as he was being given little responsibilities and the church showed no confidence in his abilities. Case told Methodist minister James Evans to begin translating hymns and books of the Bible into Ojibwe, including those Jones had already translated. After the death of Augustus Jones in November 1836, Peter invited his stepmother and two youngest brothers to live at the Credit mission. In
12831-578: The church, only Egerton Ryerson remained in the Canadian conference. With the background of these conflicts in the Credit Settlement, it became increasingly difficult for Jones to travel.< Jones influence with the provincial government remained small. Although the Mississaugas of the Credit had been promised title deeds, Jones' meeting with Lieutenant Governor George Arthur failed to produce them. Indian Agent Samuel Jarvis , appointed in 1837, ignored
12972-404: The circumstances dictated, creating a measured instability that only they could navigate. Their guiding principle was to avoid becoming attached to any single colony, which would restrict their options and risk exposure to external manipulation." Beginning in 1609, the League engaged in the decades-long Beaver Wars against the French, their Huron allies, and other neighboring tribes, including
13113-507: The concept of the Middle Ground, in that European powers were used by the Iroquois just as much as Europeans used them. At its peak around 1700, Iroquois power extended from what is today New York State, north into present-day Ontario and Quebec along the lower Great Lakes – upper St. Lawrence , and south on both sides of the Allegheny mountains into present-day Virginia and Kentucky and into
13254-548: The confederacy did not speak for all five tribes, which continued to act independently and form their own war bands. Around 1678, the council began to exert more power in negotiations with the colonial governments of Pennsylvania and New York, and the Iroquois became very adroit at diplomacy, playing off the French against the British as individual tribes had earlier played the Swedes, Dutch, and English. Iroquoian-language peoples were involved in warfare and trading with nearby members of
13395-472: The couple took great care in raising Charles. Jones was assigned to the Muncey Mission in 1841. Located south-west of London , the mission proselytized to Indians of three different tribes; Ojibwa , Munsee Delaware , and Oneida . Jones had hoped to relocate the Mississaugas of Credit here if they failed to obtain title deeds for New Credit, but this plan was opposed by Indian Agent Samuel Jarvis. At
13536-571: The crowds were only there to see the exotic Indian Kahkewāquonāby and his native costume, and did not appreciate all the work he had put into becoming a good Christian. Despite his misgivings about the trip, he raised £1000, about two thirds of that total in Scotland, and one third in England. On August 4, 1845, in Edinburgh Jones was photographed by Robert Adamson and David Octavius Hill . These were
13677-445: The customs and language of the white Christian settlers of Upper Canada and was taught how to farm. Jones converted to Methodism at age 21 after attending a camp-meeting with his half sister. Methodist leaders in Upper Canada recognised his potential as a bridge between the white and Indian communities and recruited him as a preacher. As a bilingual and bicultural preacher, he enabled the Methodists to make significant inroads with
13818-415: The death of chief Kineubenae ( Giniw-bine , "Golden Eagle[-like Partridge]"). Golden Eagle was a respected elder of the band, who experienced a vision promising spirits would make him invincible to arrows and bullet. To renew the declining faith of his people, some of whom had begun to adopt the lifestyle of the white settlers, Golden Eagle arranged a demonstration of his spirit-granted invulnerability. He
13959-490: The few members of the band who could deal with missionaries and the provincial government. Jones continued his missionary work to other Indian bands of Upper Canada, converting many of the Mississaugas at Rice Lake and at the Muncey Mission , as well as Ojibwas around Lake Simcoe and the eastern shore of Lake Huron . Along with his brother John, Jones began translating the Bible into Ojibwa . Also in 1829, Jones embarked on
14100-439: The first photographs taken of a North American Indian . Jones' health continued to decline, and he travelled to Paris to meet with Dr. Achille-Louis Foville . Foville examined Jones, but did not prescribe any medicine, instead suggesting cold water sponge baths. With this advice but no effective treatment, Jones returned to England to complete his fundraising tour. Jones returned to Canada West in April 1846. Returning to
14241-659: The halls, with four or five thousand attendees at his sermon for the London Missionary Society 's anniversary. Jones met with a number of prominent Englishmen, including James Cowles Prichard , who treated him when he fell ill in June 1831, as well as Methodist leaders such as Adam Clarke , Hannah More and Richard Watson . This tour created significant public interest, and Jones met with King William IV on April 5, 1832, shortly before his return to Upper Canada. During this tour, he met Eliza Field, to whom he proposed. She accepted, and Jones returned to Upper Canada in
14382-588: The harsh discipline imposed on the young, the use of voting rather than consensus to govern and the loss of Indian lifestyle and culture. By 1840, the settlement was very strained; pressure from white settlers, scarcity of wood and the uncertainty of whether the band had claims to the land they occupied forced the band council to begin considering relocation. 1840 also saw the Methodist church split into two factions, Canadian Methodists and British Wesleyans . Various Indian bands aligned with either church, and competition hampered missionary work. Of Jones' friends within
14523-623: The indigenous nations sometimes tried to remain neutral in the various colonial frontier wars, some also allied with Europeans, as in the French and Indian War , the North American front of the Seven Years' War. The Six Nations were split in their alliances between the French and British in that war. In Reflections in Bullough's Pond , historian Diana Muir argues that the pre-contact Iroquois were an imperialist, expansionist culture whose cultivation of
14664-558: The land to the Mississaugas of Credit. Peter Jones (missionary) Peter Jones (January 1, 1802 – June 29, 1856) was an Ojibwe Methodist minister , translator , chief and author from Burlington Heights , Upper Canada . His Ojibwa name was Kahkewāquonāby ( Gakiiwegwanebi in the Fiero spelling ), which means "[Sacred] Waving Feathers". In Mohawk , he was called Desagondensta , meaning "he stands people on their feet". In his youth his band of Mississaugas had been on
14805-450: The mid-1830s, Lieutenant Governor Francis Bond Head devised a plan to relocate the Ojibwa of the Credit River, along with other Indian bands of southern Upper Canada, to Manitoulin Island . Bond Head believed that the Indians needed to be removed completely from the influence of the white settlers of Upper Canada. Jones, allied with Sir Augustus Frederick D’Este and Dr Thomas Hodgkin of
14946-499: The migration of a majority to Canada, the Iroquois remaining in New York were required to live mostly on reservations. In 1784, a total of 6,000 Iroquois faced 240,000 New Yorkers, with land-hungry New Englanders poised to migrate west. "Oneidas alone, who were only 600 strong, owned six million acres, or about 2.4 million hectares. Iroquoia was a land rush waiting to happen." By the War of 1812 ,
15087-488: The move to New Credit, and he was unable to accompany them to an unconstructed settlement, retiring to a nearby estate outside of Brantford, Canada West , where he died in the summer of 1856. Jones was born on January 1, 1802, in Burlington Heights, Upper Canada. His father was Augustus Jones , an American born surveyor of Welsh descent . His mother was Tuhbenahneequay , a Mississauga woman whose band inhabited
15228-560: The name "Davis' Hamlet" or "Davisville". Jones and Seth Crawford taught Sunday school for the growing community, which began building a chapel in the spring of 1824. Many of Jones' relatives were quickly converted and moved to Davis' Hamlet, including his mother Tuhbenahneequay, her daughter Wechikiwekapawiqua and Chief Wageezhegome ( Wegiizhigomi , "Who Possesses the Day"), Wechikiwekapawiqua's husband and Jones' uncle Joseph Sawyer (Nawahjegezhegwabe ( Nawajii-giizhigwabi , "He who Rests Sitting upon
15369-480: The peace soured while the Jesuits were traveling, and their warriors attacked the party en route. The missionaries were taken to Ossernenon village, Kanienkeh (Mohawk Nation) (near present-day Auriesville , New York), where the moderate Turtle and Wolf clans recommended setting them free, but angry members of the Bear clan killed Jean de Lalande and Isaac Jogues on October 18, 1646. The Catholic Church has commemorated
15510-534: The plaque is Echo Villa, the estate where Jones lived from 1851 until his death in 1856. However, many descendants of the Mississaugan people consider him a sellout, as he completely assimilated to the settlers' ways of life—despite being totally assimilated themselves and using the most advanced settler technologies to project their bias. Iroquois The Iroquois ( / ˈ ɪr ə k w ɔɪ , - k w ɑː / IRR -ə-kwoy, -kwah ), also known as
15651-475: The position of head of the Canadian Indian missionaries came open, it was filled by a British Wesleyan with no experience with Indians, Reverend Joseph Stinson. William Case was given the second in command position, with special attention towards translating scriptures into Ojibwe. Case spoke no Ojibwe. Case, whom Jones had seen as a mentor, made his headquarters at the Credit Mission. Jones began to chaff in
15792-616: The region. These tribes migrated to regions around the Mississippi River and the Piedmont regions of the east coast. Other Iroquoian-language peoples, including the populous Wyandot (Huron) , with related social organization and cultures, became extinct as tribes as a result of disease and war. They did not join the League when invited and were much reduced after the Beaver Wars and high mortality from Eurasian infectious diseases. While
15933-498: The religion, the conduct of the white Christian settlers "drunk, quarreling, fighting and cheating the poor Indians, and acting as if there was no God" convinced him there could be no truth in their religion. He allowed himself to be baptised primarily to become a full member of the white society of Upper Canada, with all the privileges it entailed. Given the behaviour of others who had been baptised, Jones expected it to have no effect upon him. Jones worked with his father farming until
16074-554: The role of a mentor to Jones as a missionary. As Jones was bilingual and bicultural, he could speak to and relate to the Mississaugas and the European Christian settlers in Upper Canada. Later that year, Reverend Alvin Torry set up a congregation centered around Jones and Chief Thomas Davis (Tehowagherengaraghkwen) composed entirely of Indian members. The pair encouraged converted Indians to settle around Davis' home, which acquired
16215-578: The same appointment. He was also ordained as a deacon then. Upper Canada's Methodists were in desperate need of money by 1831; that spring the church had been unable to pay all the salaries owed. To raise money for the church, Jones travelled with George Ryerson to the United Kingdom that spring where he gave more than sixty sermons and one hundred speeches which raised more than £ 1000. These sermons were also held with Jones in Indian attire, which combined with his Indian name created curiosity and filled
16356-492: The second element kwédač , he suggests a relation to kouetakiou , kȣetat-chiȣin , and goéṭètjg – names used by neighboring Algonquian tribes to refer to the Iroquois, Huron, and Laurentian peoples. The Gale Encyclopedia of Multicultural America attests the origin of Iroquois to Iroqu , Algonquian for "rattlesnake". The French encountered the Algonquian-speaking tribes first, and would have learned
16497-475: The settlement, Jones also worked to teach the residents farming practices, which few knew. Jones believed that the acceptance of Christianity by his people, and their conversion to an agricultural lifestyle, would be critical to their survival. By 1827, each family had a 0.25-acre (1,000 m ) plot of their own, and a 30-acre (120,000 m ) communal plot was farmed. The success of the settlement, and his success converting Indians to Christianity, gave Jones
16638-458: The settlement, Lieutenant Governor Francis Bond Head called it the "cleanest, neatest and most civilised of all the Indian settlements he had seen." Although the provincial government had initially been favorable to the settlement, relations darkened as the Indians of the Credit clung to the Methodist faith under pressure from the province to convert to Anglicanism . During the 1830s, Lieutenant Governor Sir Francis Bond Head began to plan to remove
16779-464: The site of the Battle of Stoney Creek the day after the fighting, viewing the effects of battle firsthand. The land the band hunted and fished upon was beset with an influx of Indian refugees exceeding in number the population of the band. Jones went on his first vision quest about this time; his lack of visions caused him to question his faith in the Mississauga's religion. His faith was also troubled by
16920-465: The spring of 1832. Field came to North America in 1833, arriving in New York City, where the pair married on September 8, 1833. Field had spent the intervening time learning domestic skills such as cooking and knitting to prepare for her new life. She came from a wealthy family and had previously been attended by servants. Field came to Upper Canada and worked along Jones in his ministry work and as
17061-484: The summer of 1822, when he found employment as a brickmaker working for his brother-in-law Archibald Russell to raise money so he might resume his schooling. He attended school in Fairchild's Creek during the winter of 1822–3 studying arithmetic and writing, hoping to obtain work as a clerk in the fur trade . In spring 1823, Jones left the school, returning to his father's farm that May. Jones had been attracted to
17202-464: The time the Mississaugas moved to New Credit, Jones was too ill to move to an unbuilt settlement. Having to abandon the Credit Mission, he returned to Munceytown with his family. Jones resigned his position in the Methodist church, but continued to undertake work here and there as his health permitted. By 1850, his doctor had ordered him to completely stop travelling and performing his clerical duties, but Jones ignored his advice. In 1851, Jones moved to
17343-461: The trust funds for the Mississaugas of Credit turned over to their chiefs, but he was never able to secure title deeds for the Credit settlement. In 1847, Jones led the band to relocate to New Credit on land donated by the Six Nations , who were able to furnish the Mississaugas with title deeds. The Mississaugas of New Credit have since been able to retain title to the land, where they remain. Jones' health had been declining for several years before
17484-726: The two men Deganawidah and Hiawatha , while the woman Jigonsaseh , who plays a prominent role in the female tradition, remains largely unknown. The founders of League are traditionally held to be Dekanawida the Great Peacemaker, Hiawatha, and Jigonhsasee the Mother of Nations, whose home acted as a sort of United Nations. They brought the Peacemaker's Great Law of Peace to the squabbling Iroquoian nations who were fighting, raiding, and feuding with each other and with other tribes, both Algonkian and Iroquoian . Five nations originally joined in
17625-496: The verge of destruction. As a preacher and a chieftain, as a role model and as a liaison to governments, his leadership helped his people survive contact with Europeans. Jones was raised by his mother Tuhbenahneequay in the traditional culture and religion of the Mississauga Ojibwas until the age of 14. After that, he went to live with his father Augustus Jones , a Welsh-born United Empire Loyalist . There he learnt
17766-641: The weakened tribe. According to one theory of early Iroquois history, after becoming united in the League, the Iroquois invaded the Ohio River Valley in the territories that would become the eastern Ohio Country down as far as present-day Kentucky to seek additional hunting grounds. They displaced about 1,200 Siouan -speaking tribepeople of the Ohio River valley, such as the Quapaw (Akansea), Ofo ( Mosopelea ), and Tutelo and other closely related tribes out of
17907-456: The white Christian settlers did not, and Augustus Jones ended his relationship with Tuhbenahneequay in 1802. Peter and his elder brother John were raised by Tuhbenahneequay in the Midewiwin religion, customs and lifestyle of their Mississauga ancestors, and learned to hunt and fish to support themselves. He was named Kahkewāquonāby by his maternal grandfather, Chief Wahbanosay , during
18048-472: Was advocated by Gordon M. Day in 1968, elaborating upon Charles Arnaud from 1880. Arnaud had claimed that the word came from Montagnais irnokué , meaning "terrible man", via the reduced form irokue . Day proposed a hypothetical Montagnais phrase irno kwédač , meaning "a man, an Iroquois", as the origin of this term. For the first element irno , Day cites cognates from other attested Montagnais dialects: irinou , iriniȣ , and ilnu ; and for
18189-502: Was an important figure of his generation in recounting versions of Iroquois history in epics on the Peacemaker . Notable women historians among the Iroquois emerged in the following decades, including Laura "Minnie" Kellogg (Oneida, 1880–1949) and Alice Lee Jemison (Seneca, 1901–1964). The Iroquois League was established prior to European contact , with the banding together of five of the many Iroquoian peoples who had emerged south of
18330-591: Was assigned to the Credit Mission, and Jones quickly struck up a friendship with him. Ryerson's work at the camp freed Jones to begin taking lengthy missionary expeditions to other parts of Upper Canada. During the period 1825–27, Jones undertook missionary missions to Quinte , Munceytown, Rice Lake and Lake Simcoe . He preached in the native language, a key factor to helping the Indians understand and accept Christianity; small groups of Indians in these areas soon converted to Christianity. Jones' knowledge of English and ties to prominent settlers allowed him act as
18471-516: Was cognate with the Mohawk ierokwa "they who smoke", or Cayuga iakwai "a bear". In 1888, J. N. B. Hewitt expressed doubts that either of those words exist in the respective languages. He preferred the etymology from Montagnais irin "true, real" and ako "snake", plus the French -ois suffix. Later he revised this to Algonquin Iriⁿakhoiw as the origin. A more modern etymology
18612-453: Was controlled by the Mohawk as a hunting ground. The fate of the Iroquoian people that Cartier encountered remains a mystery, and all that can be stated for certain is when Champlain arrived, they were gone. On the Gaspé peninsula, Champlain encountered Algonquian-speaking groups. The precise identity of any of these groups is still debated. On July 29, 1609, Champlain assisted his allies in defeating
18753-575: Was declared a "Person of National Historic Significance" by the Minister of Canadian Heritage Andy Mitchell . To honour Jones and to underscore his role in helping the Mississaugas survive contact with the Europeans, a celebration of his recognition was held at New Credit. As well, the Ontario Archaeological and Historic Sites Board erected an historic plaque detailing Jones' life. The location of
18894-659: Was erected in Jones' honour at New Credit, inscribed "Erected by the Ojibeway and other Indian tribes to their revered and beloved Chief Kahkewaquonaby (the Rev. Peter Jones)." At the church in New Credit, built in 1852, an inscribed marble tablet reads: In Memory of KAHKEWAQUONABY, (Peter Jones), THE FAITHFUL AND HEROIC OJIBEWAY MISSIONARY AND CHIEF: THE GUIDE, ADVISOR, AND BENEFACTOR OF HIS PEOPLE. Born January 1st, 1802. Died June 29th, 1856. HIS GOOD WORKS LIVE AFTER HIM, AND HIS MEMORY IS EMBALMED IN MANY GRATEFUL HEARTS. In 1997, Jones
19035-537: Was killed attempting to catch a bullet with a tin pot. Jones witnessed the event. In 1816, known as the Year Without a Summer , severe climate abnormalities caused an abysmal harvest, and the Mississauga band at the head of Lake Ontario was disintegrating. In the preceding twenty years community leaders Head Chief Wabakinine , band spokesman Golden Eagle and Jones' grandfather Wahbanosay had died, and no new leaders had effectively assumed their roles. Alcoholism among
19176-605: Was known as the "Six Nations". The Confederacy likely came about between the years 1450 CE and 1660 CE as a result of the Great Law of Peace , said to have been composed by the Deganawidah the Great Peacemaker, Hiawatha , and Jigonsaseh the Mother of Nations. For nearly 200 years, the Six Nations/Haudenosaunee Confederacy were a powerful factor in North American colonial policy, with some scholars arguing for
19317-504: Was offered the position as the titular chair of the League's Council, representing the unity of all nations of the League. This is said to have occurred at Onondaga Lake near present-day Syracuse, New York . The title Tadodaho is still used for the League's chair, the fiftieth chief who sits with the Onondaga in council. The Iroquois subsequently created a highly egalitarian society. One British colonial administrator declared in 1749 that
19458-405: Was replaced in late 1828 with Sir John Colborne . Colborne looked far more favourably on the Methodists, but still hoped to replace the influence of American Methodists with British Wesleyans. In 1829, the Mississaugas of the Credit Mission elected Jones one of their three chiefs, replacing the recently deceased John Cameron . His election was influenced by his mastery of English; he was one of
19599-445: Was soon built, as was a school. John Jones was the school's first teacher. In the spring of 1827 40 acres (160,000 m) of land were planted with crops, mostly corn and potatoes . In 1829, after the death of one of the band's three chiefs John Cameron , Peter Jones was elected to fill his position. In 1830, John Jones retired from the position of schoolteacher, as he was afflicted with Tuberculosis . In an 1836 inspection of
19740-510: Was stressful on Jones, and his health began to deteriorate. The 1844 Methodist conference found him in such ill health that he was declared a supernumerary . The same year, Jarvis was dismissed as chief superintendent of the Indian Agents. With Jarvis removed from office, Jones was able to secure an audience with lieutenant governor Charles Metcalfe . Metcalfe was favourably impressed with Jones; he made available funds to build two schools at
19881-562: Was struck by illness in December 1855 during a wagon ride home from New Credit to Echo Villa. Unable to shake the illness, Jones died in his home on June 29, 1856. He was buried at Greenwood Cemetery in Brantford. His wife Eliza supervised the publication of his books after his death. Life and Journals was published in 1860 and History of the Ojebway Indians in 1861. In 1857, a monument
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