22) While Iroquois raiding parties continued to boldly march home through the colonial settlements of Virginia in 1719, Spotswood began negotiation with the governors of Pennsylvania and New York seeking a means to secure peace with the Hodenosaunee.
26) Hence, there is classical irony in finding the Tutelo amid their Iroquoian enemies some decade or so later while they enjoined an odyssey among the Hodenosaunee.
28) As noted earlier, the Tuteloes who migrated north first as tributaries of the Iroquois and second as national confederates of the Hodenosaunee, were, in fact, Nahyssans comprising remnants of the Saponi, Yesang, and Occaneechi tribes.
During the somewhat indeterminate decade that followed the treaty, the Tuteloes placed themselves under the protection of the Six Nations, or Hodenosaunee, and moved northward across Virginia to Shamokin, present-day Sunbury, Pennsylvania, at the forks of the Susquehanna River.
Given that access to the legend remains elusive, Hewitt's published characterization of the narrative reveals its significant place in accounting for the Tutelo presence among the Hodenosaunee.
With this hint of Tutelo customs, intertribal amenities, and precautions, Hewitt's comparison of the narrative to the Iroquois legend of the Peacemaker in founding the Great League suggests an important beginning when considering the Tutelo adoption into the Hodenosaunee.
In 1753 at the behest of their sponsors, the Cayuga, the Tuteloes were formally adopted into the Hodenosaunee.
In keeping with the dictates and constitution of the Hodenosaunee, the Cayugas as their political sponsors, promised the Tuteloes the preservation of their native customs and freedom of religion.
Hodson's (2007) discussion on the Wildfire Research Methodology with its four-stage collaborative process, together with Styres' (2008) conceptualization of the Hodenosaunee Research Method (HRM), consider how epistemically disparate groups can come together to create and engage a space for the co-development of a common vision and purpose as well as the development of relationships between community and researchers.
HODENOSAUNEE RESEARCH METHOD AS A FRAMEWORK TO ENGAGE COMMUNITY
We, the Hodenosaunee of Six Nations, were and continue to be a highly educated people, having knowledge based in the philosophy of the natural environment.
I know the principle of the Two Row Wampum (2) indicates we are to remain in our separate worlds but I cannot, at this point, distinguish Hodenosaunee values and processes from mainstream.
As an individual who has been heavily influenced by Western ideologies, this research experience attests to Hodenosaunee values.
Although we are heavily influenced by the fast, efficient ways to live life, we as Hodenosaunee possess a different worldview.