The Hudson River Valley is part of Lenapehoking - or the Lenape homeland. As residents of the southern Hudson Valley and the New Jersey coastline, they were some of the first Indigenous people in the Northeast to make contact with Europeans, and therefore among the first to bear the brunt of disease, violence, and forced removal. In the Hudson Valley, Manhattan, Tappan, Ramapo, Neversink, Wappingers, and Esopus are all place names derived from Lenape tribal names or words. ​

Editor's Note: This introduction to the Delaware Tribe of Indians Lenape and more information can be found here: https://delawaretribe.org/
​The name DELAWARE was given to the people who lived along the Delaware River, and the river in turn was named after Lord de la Warr, the governor of the Jamestown colony. The name Delaware later came to be applied to almost all Lenape people. In our language, which belongs to the Algonquian language family, we call ourselves LENAPE (len-NAH-pay) which means something like “The People.” Our ancestors were among the first Indians to come in contact with the Europeans (Dutch, English, & Swedish) in the early 1600s. The Delaware were called the “Grandfather” tribe because we were respected by other tribes as peacemakers since we often served to settle disputes among rival tribes. We were also known for our fierceness and tenacity as warriors when we had to fight, however, we preferred to choose a path of peace with the Europeans and other tribes.

Many of the early treaties and land sales we signed with the Europeans were in our people’s minds more like leases. The early Delaware had no idea that land was something that could be sold. The land belonged to the Creator, and the Lenape people were only using it to shelter and feed their people. When the poor, bedraggled people got off their ships after the long voyage and needed a place to live we shared the land with them. They gave us a few token gifts for our people’s kindness, but in the mind of the Europeans these gifts were actually the purchase price for the land.
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Our Delaware people signed the first Indian treaty with the newly formed United States Government on September 17, 1778. Nevertheless, through war and peace, our ancestors had to continue to give up their lands and move westward (first to Ohio, then to Indiana, Missouri, Kansas, and finally, Indian Territory, now Oklahoma). One small band of Delawares left our group in the late 1700s and through different migrations are today located at Anadarko, Oklahoma. Small contingents of Delawares fled to Canada during a time of extreme persecution and today occupy two reserves in Ontario (The Delaware Nation at Moraviantown and The Munsee-Delaware Nation). https://delawaretribe.org/home-page/about-the-tribe/

The Hudson River Valley is part of Lenapehoking - or the Lenape homeland. As residents of the southern Hudson Valley and the New Jersey coastline, they were some of the first Indigenous people in the Northeast to make contact with Europeans, and therefore among the first to bear the brunt of disease, violence, and forced removal. In the Hudson Valley, Manhattan, Tappan, Ramapo, Neversink, Wappingers, and Esopus are all place names derived from Lenape tribal names or words. ​

Editor's Note: This video reflects the terminology used when it was produced in 2009. ​https://www.youtube.com/watch?v=iWFeMGmJne4&t=10s

Not able to attend the in person event? Here's a video link to Shawn Stevens' storytelling and song.

November is Native American Heritage Month, and although we've been interpreting Indigenous history through guest speakers Harv Hilowitz and Justin Wexler aboard Solaris this summer, we thought we would take this Media Monday to highlight some of the Lenape history in New York City and the Hudson Valley. 

The Bowery Boys have been interpreting New York City history for the general public via podcast since 2007. In this episode, "Land of the Lenape: A Violent Tale of Conquest and Betrayal," they examine the history of the Lenape in New York City and environs.

The Hudson River Valley is part of Lenapehoking - or the Lenape homeland. As residents of the southern Hudson Valley and the New Jersey coastline, they were some of the first Indigenous people in the Northeast to make contact with Europeans, and therefore among the first to bear the brunt of disease, violence, and forced removal. In the Hudson Valley, Manhattan, Tappan, Ramapo, Neversink, Wappingers, and Esopus are all place names derived from Lenape tribal names or words. 

Although some Lenape people still live in the Northeast, most were forcibly removed multiple times to several different locations, including Wisconsin, Ontario, and Oklahoma. You can learn more about the Lenape through the work of the Lenape Center, located in Manhattan. 

Learn More:

• ​If you missed this summer's video with historian Harv Hilowitz on Lenapehoking, you can check it out here. 
• "The True Native New Yorkers Can Never Truly Reclaim Their Homeland" Smithsonian Magazine
• A Tour of Native New York from Barnard College
• "How New York Was Named" the New Yorker​
• Visit the "Native New York" exhibition at the Smithsonian Museum of the American Indian in New York City.

If you enjoyed this post and would like to support more history blog content, please make a donation to the Hudson River Maritime Museum or become a member today!​

On Saturday we looked at a birchbark canoe in the Hudson River Maritime Museum's collection. So today we thought we'd share a couple of documentary films about traditional birchbark canoe building. 

The first is called "How Indians Build Canoes" and was published in 1946 by the International Film Bureau. It was produced by Crawley Films in collaboration with the Canadian Geographic Society. Filmed in eastern Canada (possibly Ontario) this short film, together with another called "Trappers and Traders," was originally shown as a longer film known as "Portage" (1946), which described the Canadian fur trade. The film was digitized by the American Indian Film Gallery, a project of the University of Arizona. 

The second film is an hour-long documentary about reconstructing a historic 1860s Ojibwe birchbark canoe and was produced by Lakeland PBS, a public television station in central Minnesota. 

Today's Featured Artifact is this beautiful birchbark canoe. The museum was recently notified of a project to catalog birchbark canoes in museum collections across North America into one comprehensive online resource. Of course, knowing about this one, we had to add our canoe to the digital collection!

Like many objects that get donated to museums, we don't know much about its history, except that it was built by Indigenous Algonquian people in Canada, sometime in the 1930s. It was donated to the Hudson River Maritime Museum in 1998 and is currently on display in the museum's East Gallery - you just have to look up to see it! 

Because it is currently being displayed on top of an exhibit case, we took these photos so you could see some of the beautiful interior details. Click on the images below to make them larger and click through the gallery.

This canoe is listed in the digital collection created by The Museum of Underwater Archaeology and Georgia Southern University’s spring 2021 American Indian History class, which includes over 30 museums, parks, and historical societies across North America that have traditionally built birch-bark canoes in their collections.

This digital storymap currently includes 54 bark canoes from Canada’s Northwest Territory to Savannah, Georgia.  Each organization provided photos of their canoes and information about their origins, cultural affiliations, age, and physical characteristics.  In addition, researchers visiting the storymap can download a spreadsheet containing the canoe data for analysis. The website also hosts videos on canoe construction and an interview with a traditional bark canoe builder. ​

Today's Media Monday video is one of our own! In this short documentary film, independent researcher Harv Hilowitz outlines the history of the Lenape people in the Hudson Valley, from pre-contact to the present. This video was recorded as part of the RiverWise Project.

If you want to learn more, Harv is leading a series of programs on Lenape history aboard our 100% solar-powered tour boat Solaris! Get tickets here.

To learn more about the Lenape in New York today, visit the Lenape Center.

This video featuring the Stockbridge-Munsee Community History is part of the PBS Wisconsin Tribal Histories project. By the rapids of the Red River, Kimberly Vele tells of Mohican life in the Hudson Valley of New York before their move to Stockbridge, Massachusetts, followed by their forced removal to Indiana where they joined with the Munsee tribe before their final relocation to Wisconsin. James Fenimore Cooper was incorrect in predicting the demise of the Mohican people. The PBS Wisconsin Tribal Histories series are half-hour programs that presents the histories of all eleven federally recognized American Indian tribes and bands located in Wisconsin, plus one tribe that is seeking to regain its federal status. 

To learn more about the Stockbridge-Munsee Community Band of Mohican Indians visit their website.

Kontiwennenhá:wi, which is translated as Carriers of the Words, is a women’s singing group that originated from the Mohawk Nation at Ahkwesashsne. Kontiwennenhá:wi is made up of young women, mothers, aunties and grandmothers, who all work full time as teachers, social workers, students, and retirees.

Kontiwennenhá:wi hail from Ahkwesahsne, a Kanien’kehá:ka Territory that straddles the St. Lawrence River and incorporates portions of northern New York and southern Ontario and Quebec. In Ahkwesahsne, as in other Kanien’kehá:ka communities, women’s singing societies have always functioned to help community members in time of need. When Kontiwennenhá:wi performs outside of their community, they do not call themselves a singing society. That title is reserved for their work within their Territory and other Haudenosaunee communities. But they continue many of the same functions: the funds their performances generate are always directed back toward their community. While men and women sometimes have different singing repertoires and their songs serve different functions, women always take care to learn the men’s songs as well, so that the Mohawk way of life can be preserved even in times of crisis.

In the spirit of this traditional role, Kontiwennenhá:wi, the Carriers of the Words, have embraced the “duty to help our language survive.... We believe that if our language dies, so will we as a Nation. Without our language we will have no culture. “We proudly share our songs and teach children so that we may honor everything that is natural to us. Through our songs we honor our Mother the Earth, our Grandmother the Moon, our Grandparents from every generation, the teachers of the Mohawk language, the Great Law of Peace, and more.” 
https://www.facebook.com/kontiwennenhawi

Ionkwanoronhkwa Ohneka (we love water)
Ionkwanoronhkwa Ohneka
Kahnekaronnion mmmmm(all types of water)
Kahnekanoron mmmm(water is precious)
Kainawiia heiah
Yoon gwa no loon gwa(we love)
Oh ne gaw(water)
Yoon gwa no loon gwa (we love)
Oh ne gaw(water)
Gah ne gaw loonyoon mmmm(all types of water)
Gah ne gaw no loon mmmmmm(precious water)
Guy naw wee yaw heh yaw
(No words-we call it lala)
Kahnekaronnion mmmmm
Kahnekanoron mmmm
Kainawiia heiah
Gah ne gaw loonyoon mmmm(all types of water)
Gah ne gaw no loon mmmmmm(precious water)
Guy naw wee yaw heh​

If you enjoyed this post and would like to support more history blog content, please make a donation to the Hudson River Maritime Museum or become a member today!​

History of the Water Song: There are many women’s water songs from many different cultures, and they all have deep meaning and beauty.  The Water Song in this video has a lyric that is easy to learn and does not take a long time to sing. At the 2002 Circle of All Nations Gathering, at Kitigan Zibi Anishinabeg in Ottawa, Canada, Grandfather William Commanda asked Irene Wawatie Jerome, an Anshinabe/Cree whose family are the Keepers of the Wampum Belt to write a song that women attending the gathering would learn and spread it throughout the world. Grandmother Louise Wawatie taught the Water Song to Grandmother Nancy Andry so she could begin her mission of spreading this powerful practice.  Recently, in 2017, although Grandfather William and Grandmother Louise have crossed over, Grandmother Nancy met with the Elders again in Canada, and they were unified in agreement that a video of the song should be made to hasten the teaching and widen the circle of women singing it because of the increasingly grave dangers our waters are facing. The Wawatie and Commanda families gave permission to record the song on this video. For more information go to: https://www.singthewatersong.com/