"[3], Laura Cornelius Kellogg was born on the Oneida Indian Reservation at Green Bay, Wisconsin, one of five children of Adam Poe and Celicia Bread Cornelius. Kellogg and her husband set up a headquarters at Onondaga, New York, the traditional capital of the Six Nations, and spoke at public forums in Haudenosaunee communities in New York, Quebec, Ontario, Wisconsin, and Oklahoma to gather support and funds. The Society was one of the first proponents of an "American Indian Day", and forefront in the fight for Indian citizenship and opening the U.S. Court of Claims to all tribes and bands in United States. In a speech to the Society of American Indians, an organization Kellogg helped found, she defended the value of an Indigenous identity founded on the knowledge of the elders. It was established to deal with problems like, health, education . [30] Kellogg's husband supported her work but maintained a low profile; one newspaper wrote the best description of Orrin Kellogg would be "as the husband of Mrs. "Wynnogene, a real Indian princess, has gone to Washington to be the Joan of Arc for her people. Like many other Indigenous leaders, her story was eclipsed by the narratives of European-Americans, and for Kellogg in particular the historical emphasis given to white feminists and anthropological perspectives of the vanishing Indian. Her graduation essay, "The Romans of America," compared the Iroquois Confederacy to the ancient Roman Empire. Given the harsh treatment of centuries and the political and cultural environment in the 1920s and 1930s, this was the work of a true visionary. COPYRIGHT 2013 University of Nebraska Press No portion of this article can be . Laura Cornelius Kellogg : Our democracy and the American Indian and other works / by: Kellogg, Laura Cornelius, 1880-1947 Published: (2015) Rebellious younger brother : Oneida leadership and diplomacy, 1750-1800 / When the school opened, it accommodated 80 students who stayed for an entire school year. Kellogg was an advocate for the renaissance and sovereignty of the Six Nations of the Iroquois, and fought for communal tribal lands, tribal autonomy and self-government. [74] An organizer, author, playwright, performer, and linguist, Kellogg worked tirelessly for Wisconsin Oneida cultural self-determination when efforts to Americanize Native people reached their peak. "Six Nations Fight Decided in U.S. Court". Kellogg continued to speak and write with an incendiary honesty about the radical divide between American democratic principles and their actual treatment of Native Americans. Jack Campisi and Laurence M. 97 43 American Indian and Other Works, ed. On this Wikipedia the language links are at the top of the page across from the article title. There are old Indians who have never seen the inside of a classroom whom I consider far more educated than the young Indian with his knowledge of Latin and algebra. Kellogg's outspoken criticism and activities earned her powerful adversaries. [76] Collections were also received from the Stockbridge Indians, the Brothertowns and a number of white business people in the Green Bay area. She is a social historian who explores the everyday experiences of ordinary people, primarily women. More schooling than usually falls to the lot of an Indian woman and more contact with Caucasian artificiality and insincerity have graduated me into what might be called a polite Indian, and the process, I sometimes think, has taken a lot out of me.. The Rev. Laura Cornelius Kellogg (1880-1947) was born on the Oneida reservation in Wisconsin in 1880 to Adam Poe and Cecilia Bread Cornelius, a family with a distinguished lineage of traditional leadership. Ewen, Alexander and Jeffrey Wollock, "Kellogg, Minnie.". January 31, 1921, ONDLM. [57], In 1920, Kellogg published a book about titled, Our Democracy and the American Indian: A Presentation of the Indian Situation as It Is Today, where she discussed her Lolomai Plan, later spelled Lolomi, which means "perfect goodness be upon you" in the Hopi language. Her refusal to give in to contemporary ideas about colonial assimilation cost her dearly, as did the intensity of her rhetoric. [18] The Des Moines Daily News reported that Kellogg was in London "attempting to set on foot a movement for the improvement her tribe, the Iroquois."[19]. She condemned the irresponsibility of Indian Office personnel and the misuse of government funds, declaring that in her Lolomi Plan for revitalizing reservations, the huge sums paid [to] white people would be paid instead to the Indians themselves.. [75], Kellogg traveled throughout the Six Nations to raise funds to litigate claims to Iroquois lands, and her followers became known as the "Kellogg Party" throughout the U.S. and Canada. Kellogg was also related to Elijah Skenandore, a prominent political figurehead for the Oneida in the nineteenth century, who was well known for his oratorical skills.[7]. In July 1914, Minnie and Chester met Redbird Smith and his delegation while in Washington, D.C.[61] Redbird Smith was the spiritual leader of the Keetoowah Nighthawk Society, a traditionalist Cherokee faction who lived in isolated communities in the Wild Horse Mountains of northeastern Oklahoma. "'That Is Why I Sent You to Carlisle': Indian Poetry and the Demands of Americanization Poetics and Politics." In some ways she was a polarizing figure among Native nations due to her passionate intensity and unwavering commitment to her vision. "[21] The Syracuse Herald billed her the "Fighting Squaw of the Six Nations. Ultimately, however, the reporter was even more impressed by her independent thinking. [60], From 1914 to 1923, Kellogg and her older brother Chester Poe Cornelius managed a Lolomi Plan for the Keetoowah Nighthawk Society in Oklahoma. One of the few Native American women of her time to attend college, she studied law and other subjects at Barnard College, Cornell University, the New York School of Philanthropy, Stanford University, and the University of Wisconsin, though she never attained a degree from the universities. "It is a cause of astonishment to us that you white women are only now, in this 20th century, claiming what has been the Indian woman's privilege as far back as history traces" Laura Cornelius Kellogg (Oneida leader, author, activist) Laura Cornelius Kellogg. [40] However, Kellogg differed with other reformers who wanted to abolish the Bureau of Indian Affairs. While studying law and social work at Barnard College in New York in 1907, Laura Cornelius Kellogg was interviewed by a reporter who was apparently flummoxed by her beautiful fashion sense and unmistakable style and grace. Kellogg proposed "Cherry Garden City" for the Oneida using the lands of the Oneida Boarding School. Kellogg traveled back and forth from Wisconsin to Washington, D.C. to meet with Bureau of Indian Affairs Commissioner Cato Sells. Select search scope, currently: catalog all catalog, articles, website, & more in one search; catalog books, media & more in the Stanford Libraries' collections; articles+ journal articles & other e-resources Kellogg presented a formal paper entitled "Industrial Organization for the Indian", where she proposed turning Indian reservations into self-governing "garden cities" with a "protected autonomy" that would interact with the market economy. In 1921, a hundred Cherokees from 35 families moved together to the southeastern corner of Cherokee County, Oklahoma, to create a traditional community.[67]. "It is a cause of astonishment to us that you white women are only now, in this twentieth century, claiming what has been the Indian woman's privilege as far back as history traces." Ye whose hearts are kind and simple, Who have faith in God and nature, Who believe that in all ages Every human heart is human, That in even savage bosoms There are longings, yearnings, strivings, For the good they comprehend not. In a column of the Knickerbocker Press, Kellogg reacted to the meeting by defending Everett. Understanding that economic deprivation was the cause of many issues among the Haudenosaunee, as well as other Native American nations, Laura Cornelius Kellogg saw political sovereignty and financial independence as essential to the Haudenosaunee and other Native American nations. The Society was a forum for a new generation of American Indian leaders known as Red Progressives, prominent professionals from the fields of medicine, nursing, law, government, education, anthropology and ministry, who shared the enthusiasm and faith of Progressive Era white reformers in the inevitability of progress through education and governmental action. A Committee of 22 was appointed to prosecute claim, and Kellogg was appointed secretary to raise funds for the undertaking. The Wisconsin Oneida formed the Oneida Nation of Wisconsin and maintained ties to the Six Nations of the Iroquois in New York State. She spent her life working on both expanding political independence for native nations and developing models for Indigenous economic self-sufficiency. Genealogy profile for Laura Cornelius Laura Cornelius (1858 - 1940) - Genealogy Genealogy for Laura Cornelius (1858 - 1940) family tree on Geni, with over 245 million profiles of ancestors and living relatives. I am not weaned from my people and never will be. At this time the Tuscarora reserve was a tidy, fenced agricultural community, with many small orchards and well-maintained roads. [42] According to SAI records, the attendees were Laura Cornelius Kellogg, (Oneida), educator; Dr. Charles Eastman, (Santee Dakota), physician; Dr. Carlos Montezuma, (Yavapai-Apache), physician; Thomas L. Sloan, (Omaha), attorney; Charles Edwin Dagenett, (Peoria), Bureau of Indian Affairs supervisor; and Henry Standing Bear, (Oglala Lakota), educator. [71] Also in 1922, the United States Court of Appeals for the Second Circuit, in U.S. v. Boylan, denied New York state courts jurisdiction to dispose of Indian property or remove Indians without the consent of the federal government, returned a thirty-two acre parcel of land within the city of Oneida, New York, and confirmed the U.S. government's right to represent the Indians as well as the state's limited authority in Indian matters. After writing that he could hardly keep up with the flood of her eloquence, he quotes her as saying: I would not be anything but an Indian, she declares proudly. [33], Kellogg argued for the value of an "American Indian" identity linked to traditional knowledge of the elders. [53] According to Kellogg, homogeneity, or of the same kind or nature, was the most important aspect of the plan. From the door of Dorothy Webster's small home on the Onondaga Nation, she can see the place where she first met Laura Cornelius Kellogg. Forbes, "California Missions and Landmarks: El Camino Real, (1915), p.68. Without the federal government, Kellogg likened the Indian peoples to lambs that would be devoured by a lion. Fluent in Oneida, Mohawk, and English, Kellogg became a founding member of the Society of American Indians in 1911 and taught at the Sherman Institute in Riverside, California. In contrast to many of her contemporaries, Kellogg focused on restoring traditional governance and lands for the Haudenosaunee at a time when assimilation and the breakup of reservations were generally seen as the best path for advancing Native American interests. 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