Abstract:

Framed by the Haudenosaunee legal traditions of the Great Law of Peace and the Two Row-Covenant Chain Wampum, this article performs a close reading of Sagoyewatha’s (Redjacket’s) early diplomatic speeches at the Council of Tioga Point (1790) to Timothy Pickering over the murder of two Seneca citizens. I argue that American misinterpretation of the Two Row-Covenant Chain and Great Law of Peace as metaphors led them to miss opportunities for condolence, conciliation, and peaceful coexistence with their Haudenosaunee brethren. Sagoyewatha’s oratory, deeply grounded in Haudenosaunee cultural empiricism and discourses of good mindedness, respect, and strength in unity, offers an example of metonymic diplomacy and being that remains per tin ent to present-day conflicts over Haudenosaunee—and more broadly, Indigenous—treaty rights, land title, self-determination, and sovereignty. I query whether the development of metonymic literacy in eighteenth-century poetics might have provided—and might still provide—settlers with a deeper under standing of their Two Row-Covenant Chain responsibilities based on a relationship of separateness, autonomy, difference, and solidarity.

摘要：

本文以Haudenosaunee的《大和平法》和两行盟约链吸血鬼的法律传统为框架，对Sagoyewatha（Redjacket）在提奥加角议会（1790年）上对提摩西·皮克林（Timothy Pickering）谋杀案的早期外交演讲进行了仔细的阅读。塞内卡的两个公民。我认为，美国将“两行盟约链”和“和平大法”误解为隐喻，使他们错过了与豪德诺索尼弟兄们进行慰问，和解与和平共处的机会。Sagoyewatha的演说深深植根于Haudenosaunee的文化经验主义思想中，并秉承了善意，尊重和团结的话语，为人们提供了代名词外交的典范，并且仍然是当今Haudenosaunee以及更广泛的土著条约的冲突的标志。权利，土地所有权，自决和主权。我质疑，在18世纪的诗学中，转喻识字的发展是否已经（可能仍然）为移居者提供了基于分离性，自治性，差异性和团结性的“两行盟约链”责任的理解。