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The allotment policy that the United States pursued with individual members of the Oneida Nation after the Dawes Act of 1887 - whereby the land was held in trust by the United States for twenty-five years before a Native person could sell it - meant that federal officials dealt with individuals in matters concerning their individual parcels. Alight rain was falling in Washington, DC, as the nine members of the US Supreme Court gathered in the old Senate Chamber of the Capitol on the morning of March 19, 1874.1 The justices worked their way through a lengthy docket of business items and cases, including several regarding land ownership. When the Oneida Nation signed the 1838 treaty with the United States, the boundary line separating the nation's reserved lands from the sawmill was unaltered. The United States signed treaties with Indian nations on matters such as lands reserved for a nation's use, but otherwise left nations to their own internal affairs. [Extracted from the article]

In 1839, both the Stockbridge- Munsee and Brothertown reservations were eliminated, though the Stockbridge-Munsee would see their reservation reestablished adjacent to the Menominee reservation in 1856.54 The Menominee education program so carefully spelled out in Stambaugh's Treaty did come to pass, thought it existed only for a short time. Kaush-kau-no-nein, the leading orator of the Menominee Nation, stood before the Pennsylvania legislature. Albert G. Ellis, a local businessman and surveyor who had come to Green Bay in 1821 with the original New York Indian delegation, was present at the meeting and remembered Stambaugh pushing the idea that the Menominee should cede a large tract of land to the United States. Stambaugh's Treaty may have pushed the long-standing question of borders between the New York Indians and the Menominee toward resolution, but it also marked the beginning of a series of land cessions for all Native Americans living in the Green Bay area. [Extracted from the article]

The Pohrt Collection and other Great Lakes works acquired separately allowed the Eiteljorg's renovated Native American Galleries to take a much deeper dive on artistic production from the region, leading to the "Connected by Water" section of the new exhibition. Eiteljorg Museum Indian Market and Festival Harrison Eiteljorg Purchase Award, 2017.6.1 A-C. Unrecorded Cree Artist, Octopus bag, 1875-1900, wool and cotton cloth, glass seed beads, metallic beads, silk ribbon trim. DEC/JAN 2023 The Eiteljorg Museum's new Native American galleries, featuring the exhibition Expressions of Life: Native Art in North America. [Extracted from the article]

This article from Native American Art Magazine showcases the work of four Native American artists who specialize in metal sculptures and carvings. Greyshoes, a Santa Clara Pueblo/White Mountain Apache artist, creates strong forms and simplified figures in stone and bronze. Sean Rising Sun Flanagan, from Taos Pueblo, creates intricate silhouettes and animal forms with a contemporary twist. Ahnesah Jo Clark, a Navajo artist, creates large statement pieces with a distressed finish that evoke a historic feel. Mark Fischer, from the Oneida Nation, creates textured and exaggerated sculptures that reflect his Native American culture and love of nature. Each artist brings their unique perspective and artistic style to their metalwork. [Extracted from the article]

FOCUS If life were a superhero movie, one of the major characters would be Ray Halbritter. Originally named Oneida Nation Enterprises, the corporate entity Halbritter established became Turning Stone Enterprises - an economic engine for Upstate New York. In 2021, Halbritter was instrumental in presenting an Academy Museum event honoring the contributions of Native artists, including Robbie Robertson, Tantoo Cardinal and Wes Studi. [Extracted from the article]

Neither Steve nor Rebecca grew up in farming families, but they loved eating Native foods and wanted to eat them more often. "EVERY TIME AN INDIGENOUS PERSON plants a seed, that is an act of resistance, an assertion of sovereignty, and a reclamation of identity", Rebecca Webster tells me as she shimmies her spoon between rows of kernels in shades of lilac, plum, and bone. "Through all of our trauma - boarding schools, removal, assimilation - corn has remained by our side and been an integral part of our ceremonial and daily life", Rebecca says. [Extracted from the article]