(Otetiani is the shaman for the Iroquois village. He has b...)
Otetiani is the shaman for the Iroquois village. He has been in love with Enola his whole adult life, however, she married a mean warrior. When Enola’s daughter ended her father, and Enola’s husband, after he kidnapped his daughter, Otetiani thought that Enola would come to him and marry him. She spent one night with him and then said she needed time. He found out somethings and it made his heart hard against her. He packed up and moved to the Tuscarora village to start new and to move on to find a woman that would love him. Kanti lived in the southern band and her husband was ended during the raid of the northern band of the Tuscarora tribe. Her and her sister and her sister’s husband made the trip to move to the Tuscarora village in New York. Kanti now lives in the lodge, with her family, next door to Otetiani. Being Iroquois and not doing things as the Tuscarora do Otetiani made some serious mistakes when he talked and flirted with Kanti. Finally, Enola shows up and wants Otetiani to marry her. Does he stay with Kanti or does he go with the woman he thought he has always loved?
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Red Jacket was probably born at Canoga in what is now Seneca County, New York. His English name was derived from his wearing a succession of red jackets, the first of which was given him by a British officer.
His Indian name, Sagoyewatha, awarded him on election to chiefship, was an honorable name in his, the Wolf, clan, signifying, in allusion to a wolf's nocturnal howling, "he keeps them awake. "
In active fighting he was accused of being cowardly and was ridiculed by both Brant and Cornplanter; but skill in oratory and political trickery served his ambitions for leadership.
In 1779 during Sullivan's destructive campaign against the Iroquois, he curried favor by attacking the leaders and their unsuccessful policy. At the Indian council at the mouth of the Detroit River in 1786 he echoed popular passions by haranguing against the whites and peace, while other chiefs bowed to what seemed to be inevitable. Successively, in 1787, 1788, and 1790 he played for popularity by opposing land sales, though, fearful for his prestige with the whites, he signed secretly when the agreements were once completed.
He advanced in influence while his powerful rival, Cornplanter, declined. In 1791 he was able to halt Col. Thomas Proctor's mission to the Miami, which Cornplanter favored. Then, with his position as a great chief among the Iroquois assured, he matured more statesmanlike policies. Peace with the United States became his aim and avoidance of the toils of British diplomacy. Vainly, he fought to maintain the independence and authority of his people.
In 1801 he protested at Washington against the Pennsylvania frontiersmen and in 1821, in the case of Tommy Jemmy, valiantly but unsuccessfully strove to preserve the right of separate Iroquois customs and jurisdiction. He vainly sought in the council on the Sandusky River in 1816 to arouse the tribes to united but peaceful resistance to land sales and encroachments.
Translations of his speeches, now extant, exhibit dramatic organization and effective argument, while contemporaries testified to the skill of their presentation.
By 1827 increased dissipation had robbed him of ability and prestige, and his rancorous doctrines had estranged his people. In council assembled they deposed him as chief. Shaking off his habits, he roused himself to a last stand, appealed to Washington, defended himself successfully in a general Iroquois council, and was restored to his chieftainship. Then he fell back into sodden intemperance. Meanwhile, his second wife and his beloved stepchildren had become Christians. He died, childless, in an alien, Christian world and was buried, contrary to his wishes, with Christian funeral in the Christian cemetery of the mission on the reservation.
(Otetiani is the shaman for the Iroquois village. He has b...)
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He is best known for his opposition to white civilization, although in 1792 while on a mission to President Washington he sanctioned moves toward bringing white culture to the Iroquois. Soon, however, he was depressed by the degeneration and decline of his people and reverted to his basic belief that the two races were fated by the creating god to different customs.
By 1805 he set his face inflexibly against all change in language, creed, or blood. Most of all he eloquently opposed the establishment of missions and the activities of missionaries.
After 1815, when the death of Farmer's brother, the decline of Cornplanter, and the Canadian residence of Brant put Red Jacket at the height of his power, his policy was to drive all white men from the reservations. The appeal of the pagan party under his leadership to Governor Clinton and the New York state legislature obtained the law of 1821 protecting the reservations, and in 1824 he insisted upon its enforcement for the removal of the missionaries. Only gradually, as the growth of the Christian party among the Senecas diminished his influence, were they permitted to return.
He combined an active intelligence and an extraordinary memory with real talent for oratory.
He was married twice and had no children.
