Rebellious younger brother: Oneida leadership and diplomacy, 1750--1800

Continuing interest has been shown in a pivotal moment in Oneida history when, during the latter decades of the eighteenth century, they broke away from their Iroquois confederates, who maintained allegiance to Britain, and joined the American Patriots in their bid for independence. Despite the Patriot victory, the Oneida fared no better than their fellow Iroquois during the subsequent treaty deliberations which resulted in the majority being removed from their lands.; Oneida's independent spirit was evident in a group of efficient if overlooked political leaders, who emerged during the war that culminated in the Peace of Paris (1763). As Oneida territory was geographically located at the centre of the trade and communications network in north-west New York, Oneida leaders were called on by both British and Iroquois governing bodies during this period to mediate disputes and negotiate settlements. This corps of Oneida diplomats functioned effectively within and beyond their nation. The adroitness of the Oneida nation at syncretizing traditional and Christian teachings empowered their speakers as negotiators. The prolonged influence of these leaders and the profile that they brought to their nation is worthy of study.; This profile of Oneida sachem-warrior leadership also challenges the view that traditional peace chiefs and warriors formed two distinct parties. The decisions they made and the loyalties they maintained were based on situations as they arose rather than on any fixed sachem-warrior dichotomy. Focusing only on these two types of leadership also diminishes the equally influential role played by league chiefs, Pine Tree chiefs and orators.; Assumptions of the negative political and economic effects of Indian dependence on European commodities have often been countered by portraits of an egalitarian socio-economic lifestyle in Indian communities as part of their struggle to preserve a distinctive Indian culture. However, observations made of Oneida leaders' material possessions prior to the revolution indicate that their accumulation of non-Indian goods in no way detracted from their influence as Iroquoian representatives. The noticeable absence of agricultural implements and produce also attests to the failure of missionary Reverend Samuel Kirkland in convincing the Oneida to adopt his economic reforms.