The Cherokee are also an Iroquoian-speaking people.
There is archaeological evidence for Iroquoian peoples in the area around present-day New York state by approximately 500 to 600 CE, and possibly as far back as 4000 BCE. Their distinctive culture seems to have developed by about 1000 CE.
Iroquois mythology tells that the Iroquoian people have their origin in a woman who fell from the sky,[2] and that they have always been on Turtle Island.[3]
Iroquoian societies were affected by the wave of infectious diseases resulting from the arrival of Europeans. For example, it is estimated that by the mid-17th century, the Huron population had decreased from 20,000–30,000 to about 9000, while the Petun population dropped from around 8000 to 3000.[4]
The Hopewell tradition describes the common aspects of an ancient pre-ColumbianNative American civilization that flourished in settlements along rivers in the northeastern and midwestern Eastern Woodlands from 100 BCE to 500 CE, in the Middle Woodland period. The Hopewell tradition was not a single culture or society, but a widely dispersed set of populations connected by a common network of trade routes. This is known as the Hopewell exchange system.
There is archaeological evidence for Iroquoian peoples "in the area around present-day New York state by approximately 500 to 600 CE, and possibly as far back as 4000 BCE. Their distinctive culture seems to have developed by about 1000 CE."[5]
Ontario Iroquois tradition
The Ontario Iroquois tradition was conceptualized by the archaeologist J. V. Wright in 1966.[6] It encompasses a group of archaeological cultures considered by archaeologists to be Iroquoian or proto-Iroquoian in character. In the Early Ontario Iroquois stage (likely beginning around AD 900), these comprised the Glen Meyer and Pickering cultures,[6] which clustered in southwestern and eastern Ontario respectively.[7]
During the Middle Ontario Iroquois stage, rapid cultural change took place near the beginning of the 14th century,[8] and detectable differences between the Glen Meyer and Pickering cultures disappeared. The Middle Ontario Iroquois stage is divided into chronological Uren and Middleport substages,[9] which are sometimes termed as cultures.[10] Wright controversially attributed the increase in homogeneity to a "conquest theory", whereby the Pickering culture became dominant over the Glen Meyer and the former became the predecessor of the later Uren and Middleport substages. Archaeologists opposed to Wright's theory have criticized it on a number of levels, such as questioning whether the Glen Meyer and Pickering cultures were meaningfully distinct from each other,[8] reclassifying some Uren and Middleport sites as Glen Meyer,[11] and, by the 1990s, becoming increasingly reluctant to classify sub-groups of sites from the period in Ontario into distinct archaeological cultures at all.[12]
In one 1990 paper, Ronald Williamson stated that Glen Meyer and Pickering cultures might represent "two ends of a continuum of spatial variability extending across southern Ontario," in his arguments against the classification of Ontario Iroquoian sites into groups based on material culture.[13] This dispute paralleled other contemporary discussions over the usefulness of the older system of material culture classification which had mostly been devised in the 1960s and 1970s, such as criticism of the usefulness of the pre-Ontario Iroquoian Saugeen complex as a conceptual model.[14] In a 1995 article, Dean Snow took a more middling view, supporting the idea of Glen Meyer and Pickering cultures being distinct, but also acknowledging that the "conquest theory" was not generally accepted by archaeologists by that point.[10]
The Iroquoian peoples had matrilineal kinship systems.[16] They were historically sedentary farmers who lived in large fortified villages enclosed by palisades thirty feet high as a defence against enemy attack, these settlements were referred to as “towns” by early Europeans and supplemented their diet with additional hunting and gathering activities.[16]Longhouses were also common.
Anderson, Chad L. (2020). The Storied Landscape of Iroquoia: History, Conquest, and Memory in the Native Northeast. Borderlands and Transcultural Studies. University of Nebraska Press. doi:10.2307/j.ctvzpv65x. ISBN9781496218650. S2CID219044376.
Ferris, Neal; Spence, Michael W. (July–December 1995). "The Woodland Traditions in Southern Ontario". Revista de Arqueología Americana (9). Pan American Institute of Geography and History: 83–138. JSTOR27768356.
Snow, Dean R. (January 1995). "Migration in Prehistory: The Northern Iroquoian Case". American Antiquity. 60 (1). Cambridge University Press: 59–79. doi:10.2307/282076. JSTOR282076. S2CID164163259.
Williamson, Ronald F. (1990). Ellis, Chris J.; Ferris, Neal (eds.). "The Early Iroquoian Period of Southern Ontario". The Archaeology of Southern Ontario to A.D. 1650. No.5. pp.291–320.
Abel, Timothy J.; Vavrasek, Jessica L.; Hart, John P. (October 2019). "Radiocarbon Dating the Iroquoian Occupation of Northern New York". American Antiquity. 84 (4). Cambridge University Press: 748–761. doi:10.1017/aaq.2019.50. JSTOR26818405. S2CID198409952.
Bursey, Jeffrey A. (2003). "Discerning Storage and Structures at the Forster Site: A Princess Point Component in Southern Ontario". Canadian Journal of Archaeology. 27 (2). Canadian Archaeological Association: 191–233. JSTOR41103448.
Crawford, Gary W.; Smith, David G. (October 1996). "Migration in Prehistory: Princess Point and the Northern Iroquoian Case". American Antiquity. 61 (4). Cambridge University Press: 782–790. doi:10.2307/282018. JSTOR282018. S2CID163859412.
Hart, John P.; Engelbrecht, William (June 2012). "Northern Iroquoian Ethnic Evolution: A Social Network Analysis". Journal of Archaeological Method and Theory. 19 (2). Springer: 322–349. doi:10.1007/s10816-011-9116-1. JSTOR23256843. S2CID254600558.
Jamieson, Susan M. (1992). "Regional Interaction and Ontario Iroquois Evolution". Canadian Journal of Archaeology. 16. Canadian Archaeological Association: 70–88. JSTOR41102851.
Johnston, Richard B. (1979). "Notes on Ossuary Burial Among the Ontario Iroquois". Canadian Journal of Archaeology (3). Canadian Archaeological Association: 91–104. JSTOR41102198.
Jones, Eric E.; Creese, John L., eds. (2016). Process and Meaning in Spatial Archaeology: Investigations into Pre-Columbian Iroquoian Space and Place. University Press of Colorado. ISBN9781607325093. JSTORj.ctt1kc6hk0.
Kapches, Mima (Fall 1980). "Wall Trenches on Iroquoian Sites". Archaeology of Eastern North America. 8. Eastern States Archeological Federation: 98–105. JSTOR40914190.
Kerber, Jordan E., ed. (2007). Archaeology of the Iroquois: Selected Readings and Research Sources. Syracuse University Press.
Noble, William C. (1979). "Ontario Iroquois Effigy Pipes". Canadian Journal of Archaeology (3). Canadian Archaeological Association: 69–90. JSTOR41102197.
Parmenter, Jon (2010). The Edge of the Woods: Iroquoia, 1534–1701. Michigan State University Press.
Traphagan, John W. (2008). "Embodiment, Ritual Incorporation, and Cannibalism Among the Iroquoians after 1300 c.e.". Journal of Ritual Studies. 22 (2): 1–12. JSTOR44368787.
Wesler, Kit W. (October 1983). "Trade Politics and Native Polities in Iroquoia and Asante". Comparative Studies in Society and History. 25 (4). Cambridge University Press: 641–660. doi:10.1017/S0010417500010653. JSTOR178668. S2CID145308030.
Whyte, Thomas R. (Summer 2007). "Proto-Iroquoian Divergence in the Late Archaic-Early Woodland Period Transition of the Appalachian Highlands". Southeastern Archaeology. 26 (1). Taylor & Francis: 134–144. JSTOR40713422.
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