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power would have control of the
European-Indigenous trade. The wampum's significance to the tribes that collected it meant that no one individual wanted to amass too much of it, however, European colonists did not care about its cultural significance, but it would always hold value to the indigenous populations. In this way, colonists could trade wampum for goods and sell those goods to Europeans for European currencies, therefore amassing wealth. This is one of the few examples of settler adaptation of indigenous practices for trade with indigenous people and also amongst themselves. However, the conversion of wampum to European currencies and the introduction of a monetary system was not something that the indigenous people had a desire to take part in, thus increasing tensions as trades held different economic value to each contributing party. However, when wampum was legal tender, it was one of the most important forms of currency in the region amongst settlers as well as between settlers and indigenous groups.
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84:. Wampum was also used by the northeastern Indigenous tribes as a means of exchange, strung together in lengths for convenience. The first colonists understood it as a currency and adopted it as such in trading with them. Eventually, the colonists applied their technologies to more efficiently produce wampum, which caused inflation and ultimately its obsolescence as currency. Wampum artists continue to weave belts of a historical nature, as well as designing new belts or jewelry based on their own concepts.
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production of wampum, and by the mid-seventeenth century, production numbered in the tens of millions of beads. Dutch colonists discovered the importance of wampum as a means of exchange between tribes, and they began mass-producing it in workshops. John
Campbell established such a factory in Passaic, New Jersey, which manufactured wampum into the early 20th century. Eventually the primary source of wampum was that manufactured by colonists, a market glutted by the Dutch.
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reject the transfer of name. The reception of a name may also transfer personal history and previous obligations of the deceased (e.g., the successor of a person killed in war may be obligated to avenge the death of the name's previous holder, or care for the deceased person's family as their own).
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The use of wampum as currency spans back to 1622, when the Dutch implemented it into their trade. After the introduction of wampum into
European currency, the European colonists quickly began trying to amass large quantities of this currency, and shifting control of this currency determined which
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Wampum was central to the giving of names, in which the names and titles of deceased persons were passed on to others. Deceased individuals of high office are quickly replaced, and a wampum inscribed with the name of the deceased is laid on the shoulders of the successor, who may shake it off and
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used wampum as a person's credentials or a certificate of authority. It was also used for official purposes and religious ceremonies, and as a way to bind peace between tribes. Among the
Iroquois, every chief and every clan mother has a certain string of wampum that serves as their certificate of
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The weaving of wampum belts is a sort of writing by means of belts of colored beads, in which the various designs of beads denoted different ideas according to a definitely accepted system, which could be read by anyone acquainted with wampum language, irrespective of what the spoken language is.
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When
Europeans came to the Americas, they adopted wampum as money to trade with the native peoples of New England and New York. Wampum was legal tender in New England from 1637 to 1661. It continued as currency in New York until 1673 at the rate of eight white or four black wampum equalling one
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As a method of recording and an aid in narrating, Iroquois warriors with exceptional skills were provided training in interpreting the wampum belts. As the
Keepers of the Central Fire, the Onondaga Nation was also trusted with the task of keeping all wampum records. Wampum is still used in the
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The process to make wampum was labor-intensive with stone tools. Only the coastal tribes had sufficient access to the basic shells to make wampum. These factors increased its scarcity and consequent value among the
European traders. The introduction of European metal tools revolutionized the
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Just as the wampum enabled the continuation of names and the histories of persons, the wampum was central to establishing and renewing peace between clans and families. When a man representing his respective social unit met another, he would offer one wampum inscribed with mnemonic symbols
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370:... the Iroquoians (Five Nations and Huron alike) shared a very particular constitution: they saw their societies not as a collection of living individuals but as a collection of eternal names, which over the course of times passed from one individual holder to another.
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weights were used to drill the shells. The unfinished beads would be strung together and rolled on a grinding stone with water and sand until they were smooth. The beads would be strung or woven on deer hide thongs, sinew, milkweed bast, or basswood fibers.
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The process to make wampum was labor-intensive with stone tools. Only the coastal tribes had sufficient access to the basic shells to make wampum. These factors increased its scarcity and consequent value among the
European traders. Wampum Georgina
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office. When they pass on or are removed from their station, the string will then pass on to the new leader. Runners carrying messages during colonial times would present the wampum showing that they had the authority to carry the message.
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In New York, wampum beads have been discovered dating before 1510. Before
European contact, strings of wampum were used for storytelling, ceremonial gifts, and recording important treaties and historical events, such as the
560:, and Lydia Chavez in their designs of traditional belts and contemporary jewelry. The factory has been in existence since 1998 and has been instrumental in the resurrection of the use of wampum in contemporary native life.
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commissioned replicas of five historic wampum belts completed in 2008. The belts were made by Lydia Chavez (Unkechaug/Blood) and made with beads manufactured on the
Unkechaug Indian Nation Territory on Long Island, New
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wampum belt featured beads almost 2.5 inches (65 mm) long. Women artisans traditionally made wampum beads by rounding small pieces of whelk shells, then piercing them with a hole before stringing them. Wooden
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before European colonization in a category of things with symbolic cultural value that were "mainly used to rearrange relations between people" rather than being used in exchanges of everyday items.
398:; this proclamation also applied in Delaware. The black shells were rarer than the white shells and so were worth more, which led people to dye the white and dilute the value of black shells.
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as denoting the more expensive dark purple shell bead, at the rate of 1 shilling and 6 pence (18 pence) per yard. He added that these polished shells with drilled holes were made from the
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The Unkechaug Nation on Long Island, New York, has built a wampum factory which manufactures traditional as well as contemporary beads for use by Native artists such as Ken Maracle,
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Traditional wampum makers in modern times include Julius Cook (Sakaronkiokeweh) (1927–1999) and Ken Maracle (Haohyoh), a faith keeper of the Lower Cayuga Longhouse.
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Wampum belts were used as a memory aid in oral tradition, and were sometimes used as badges of office or as ceremonial devices in Indigenous cultures, such as the
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representing the purpose of the meeting or message. The wampum, thus, facilitated the most essential practices in holding the Iroquois society together.
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Wampum strings may be presented as a formal affirmation of cooperation or friendship between groups, or as an invitation to a meeting. In his
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Wampum briefly became legal tender in North Carolina in 1710, but its use as common currency died out in New York by the early 18th century.
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Please help improve this article by looking for better, more reliable sources. Unreliable citations may be challenged and removed.
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in which he vehemently gesticulated to a belt as he pointed out treaties made 20 years earlier and battles fought since then.
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Wampum beads are typically tubular in shape, often a quarter of an inch long and an eighth of an inch wide. One 17th-century
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coin. The colonial government in New Jersey issued a proclamation setting the rate at six white or three black to one
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Records and treaties are kept in this manner, and individuals could write letters to one another in this way.
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549:(Here, Wampum Was Made). A portion of the original site, Lot 24 in today's Parrish Pond subdivision in
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Iroquois Chiefs from the Six Nations Reserve reading Wampum belts in Brantford, Ontario, in 1871
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of Native Americans. It includes white shell beads hand-fashioned from the North Atlantic
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1213:"Broken Chains of Custody: Possessing, Dispossessing, and Repossessing Lost Wampum Belts"
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beads are the black or purple shell beads made from the quahog or poquahock clamshell
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909:"Henry Hudson, the Munsees, and the Wampum Revolution" (retrieved 5 September 2011)
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127:) initially referred only to the white beads which are made of the inner spiral or
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Traditional shell bead of the Eastern Woodlands Indigenous tribes of North America
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ceremony of raising up a new chief and in the Iroquois Thanksgiving ceremonies.
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The Colony of New Netherland: A Dutch Settlement in Seventeenth-century America
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in New York. These belts dated to the late 18th century and are sacred to the
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The white beads are made from the inner spiral of the channeled whelk shell.
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Toward an anthropological theory of value: the false coin of our own dreams
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North American Indian Jewelry and Adornment: From Prehistory to the Present
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has sought to preserve a traditional wampum manufacturing site called
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The Bitcoin Standard The Decentralized Alternative To Central Banking
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London: Kensington Publications, 2008: 305. ISBN 978-1-4027-2353 -7.
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as referring to the white shell bead, valued at 9 pence a yard, and
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1352:"The Tribes And The States: 100,000-Year History of North America"
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709:"The Disputed Myth, Metaphor and Reality of the Two Row Wampum"
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repatriated eleven wampum belts to Haudenosaunee chiefs at the
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Wampum belt given to William Penn at the "Great Treaty" in 1682
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1262:"Shinnecock Wampum Factory Site Preserved by Southampton Town"
622:– Quechua recording devices made of knotting and dyed strings
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may be in need of reorganization to comply with Knowledge's
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1288:"Sakaronhiokeweh: A Tribute to a Mohawk Wampum Belt Maker"
517:. They had been away from their tribes for over a century.
390:, meaning that the white had the same value as the copper
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colonists. Common terms for the dark and white beads are
1367:"Money Substitutes in New Netherland and Early New York"
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536:, where it is used in cultural and political events.
1357:X-ray showing inner spiral and entire shell of the
1217:Proceedings of the American Philosophical Society
683:"The Two Row Wampum Belt: An Akwesasne Tradition"
425:), while another currency of lesser value called
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108:word meaning "white strings of shell beads". The
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348:indigenous peoples of the Northeastern Woodlands
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1140:"Money, Mortgages, and the Conquest of America"
939:The New Monthly Magazine and Universal Register
409:about tribes in Virginia in 1705, he described
68:shell and white and purple beads made from the
476:to make improvements to the overall structure.
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72:or Western North Atlantic hard-shelled clam.
19:For the borough in Western Pennsylvania, see
1694:Joseph K. Lumsden Bahweting Anishnabe School
850:History of Swansea, Massachusetts, 1667–1917
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663:. New York: Harry N. Abrams, 1999: 170–171.
165:was the term used for this currency by the
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1073:: CS1 maint: location missing publisher (
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779:Original Wampum Art: Elizabeth James Perry
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1127:The History and Present State of Virginia
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492:Learn how and when to remove this message
326:Learn how and when to remove this message
1383:1764 Treaty of Fort Niagara Wampum Belts
882:. Cornell University Press, 2009. pg. 14
342:on the origins of money, anthropologist
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507:National Museum of the American Indian
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1239:On This Site, Indigenous Long Island
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735:"Shelling Out: The Origins of Money"
707:Bonaparte, Darren (August 9, 2013).
528:In 2017, a wampum belt purchased by
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112:reconstructed form is thought to be
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2047:Indigenous beadwork of the Americas
1565:Teachings of the Seven Grandfathers
995:. Brooklyn (N.Y.): Melville house.
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265:reports on a speech given by chief
60:is a traditional shell bead of the
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1260:Young, Beth (September 13, 2014).
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1674:Anishinabek Educational Institute
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553:, has been reserved for parkland.
40:A representation of the original
2042:History of the Thirteen Colonies
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1024:www.haudenosauneeconfederacy.com
847:Wright, Otis Olney, ed. (1917).
781:. 2008 (retrieved 14 March 2009)
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346:placed wampum as it was used by
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2032:First Nations culture in Canada
1953:Juanita Growing Thunder Fogarty
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853:. Town of Swansea. p. 20.
2027:Currencies of ancient Americas
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232:Record-keeping and memory aids
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1948:Joyce Growing Thunder Fogarty
1525:Mishi-ginebig ("great snake")
1347:Wampum History and Background
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1684:Canadian residential schools
1373:, University of North Dakota
1235:"Ayeuonganit Wampum Ayimꝏup"
954:"The George Washington Belt"
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100:, which is derived from the
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1020:"Haudenosaunee Confederacy"
992:Debt: the first 5,000 years
920:"The Tribes and the States"
893:The Illustrated Bead Bible.
798:Online Etymology Dictionary
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378:
248:wrote in his 1935 history:
214:with quartz drill bits and
193:Description and manufacture
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1211:Bruchac, Margaret (2018).
681:Bonaparte, Darren (2005).
546:Ayeuonganit Wampum Ayimꝏup
173:(white and yellowish) and
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1989:Peranakan beaded slippers
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1359:Busycotypus Canaliculatus
1089:The History of New Jersey
825:Dictionary.com Unabridged
137:Busycotypus canaliculatus
1699:U.S. residential schools
1679:Bug-O-Nay-Ge-Shig School
1343:, Iroquois Indian Museum
1144:Law & Social Inquiry
773:Perry, Elizabeth James.
551:Southampton, Long Island
541:Shinnecock Indian Nation
532:in 1913 was returned to
261:. For example, the 1820
62:Eastern Woodlands tribes
2037:Native American culture
1361:– Channeled Whelk Shell
1313:"Ken Maracle (Haohyoh)"
1049:Graeber, David (2001).
989:Graeber, David (2011).
891:Geary, Theresa Flores.
775:About the Art of Wampum
605:Economy of the Iroquois
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431:was fashioned from the
298:Some of this section's
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32:Quahog and whelk wampum
2022:Native American relics
1495:Grand Medicine Society
1102:"Wampum: Introduction"
1053:. New York: Palgrave.
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1292:The Wampum Chronicles
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713:The Wampum Chronicles
687:The Wampum Chronicles
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154:Mercenaria mercenaria
78:Two Row Wampum Treaty
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42:Two Row Wampum treaty
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2077:French North America
1555:Seven fires prophecy
1138:Park, K-Sue (2016).
596:United States portal
263:New Monthly Magazine
21:Wampum, Pennsylvania
1825:Peranakan cut beads
1575:Traditional beliefs
1286:Bonaparte, Darren.
1192:. February 18, 2014
978:. January 23, 2015.
942:. H. Colburn. 1820.
733:Nick Szabo (2002).
659:Dubin, Lois Sherr.
474:editing the article
446:Recent developments
403:Robert Beverley Jr.
401:In the writings of
246:William James Sidis
116:, "white strings".
96:is a shortening of
1830:Powder glass beads
1608:Birch bark scrolls
1580:Underwater panther
752:Saifedean Ammous.
610:Great Law of Peace
582:Numismatics portal
515:Longhouse religion
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1785:Glass bead making
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1241:. October 5, 2019
1156:10.1111/lsi.12222
1125:Robert Beverley,
1060:978-0-312-24044-8
1002:978-1-933633-86-2
976:Archaeologymuseum
791:Harper, Douglas.
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82:Hiawatha Belt
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63:
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43:
38:
30:
26:
22:
1998:
1958:Teri Greeves
1938:Martha Berry
1921:Bead artists
1897:Brick stitch
1892:Bead weaving
1877:Bead crochet
1849:
1820:Murano beads
1655:
1505:Jingle dress
1500:Jiibayaabooz
1475:Dreamcatcher
1370:
1358:
1322:December 12,
1320:. Retrieved
1316:
1307:
1297:December 12,
1295:. Retrieved
1291:
1281:
1271:December 12,
1269:. Retrieved
1265:
1255:
1245:December 12,
1243:. Retrieved
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1196:December 12,
1194:. Retrieved
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862:. Retrieved
849:
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830:. Retrieved
823:
820:"Wampumpeag"
814:
802:. Retrieved
796:
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718:December 12,
716:. Retrieved
712:
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692:December 12,
690:. Retrieved
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106:Narragansett
102:Massachusett
97:
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57:
56:
25:
1845:Trade beads
1805:Kiffa beads
1775:Aggry beads
1651:Ribbon work
1530:Mudjekeewis
1485:Elbow witch
1438:Clan system
1419:Anishinaabe
1223:(1): 97–98.
832:October 15,
804:October 15,
626:Shell money
530:Frank Speck
433:cockleshell
415:wampom peak
303:may not be
212:pump drills
183:Long Island
2016:Categories
1963:Maude Kegg
1868:Techniques
1835:Seed beads
1815:Millefiori
1810:Love beads
1623:Potawatomi
1603:Algonquian
1480:Drumkeeper
1470:Deer Woman
958:Ganondagan
905:Otto, Paul
859:1018149266
638:References
534:Kanesatake
149:suckauhock
125:wampumpeag
98:wampumpeag
2067:Fur trade
2000:Bead Game
1984:Quillwork
1870:and tools
1795:Hair pipe
1666:Education
1646:Quillwork
1595:Languages
1560:Shingebis
1550:Pukwudgie
1535:Nanabozho
1172:157705999
1164:0897-6546
1069:cite book
482:July 2022
316:July 2018
187:Sewanacky
181:name for
129:columella
119:The term
92:The term
1759:Beadwork
1448:Religion
1363:, Europa
1186:"Wampum"
1111:April 6,
1029:April 6,
864:June 11,
793:"Wampum"
568:See also
379:Currency
355:Iroquois
305:reliable
267:Tecumseh
259:Iroquois
216:steatite
80:and the
1972:Related
1943:Chipeta
1840:Sequins
1790:Faturan
1709:Housing
1585:Wendigo
1540:Nokomis
1515:Manitou
1460:Aayaase
1422:culture
428:roenoke
387:stuiver
131:of the
53:Ontario
1850:Wampum
1800:Heishe
1717:Wigwam
1656:Wampum
1613:Ojibwe
1545:Powwow
1465:Baykok
1430:Family
1377:Wampum
1170:
1162:
1057:
999:
857:
667:
207:Seneca
179:Lenape
163:eewant
159:Sewant
145:Sewant
135:shell
121:wampum
94:wampum
70:quahog
58:Wampum
1767:Beads
1371:Coins
1168:S2CID
1091:p. 76
620:Quipu
525:York.
423:conch
396:penny
340:study
171:wampi
1324:2019
1299:2019
1273:2019
1247:2019
1198:2019
1160:ISSN
1113:2018
1075:link
1055:ISBN
1031:2018
997:ISBN
866:2018
855:OCLC
834:2011
806:2011
720:2019
694:2019
665:ISBN
539:The
520:The
505:The
419:cunk
411:peak
392:duit
353:The
227:Uses
175:saki
161:or z
123:(or
44:belt
1633:Art
1221:162
1152:doi
405:of
244:As
185:is
147:or
139:or
104:or
2018::
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314:(
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23:.
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
