Native New York: Exploring What Makes This State an Indigenous Place
Logo for the "Native New York" Exhibition
A map of New York State

Visit Native New York

Following are highlights from six of the 12 places featured in NMAI’s new exhibition “Native New York.” Each location is marked by its English and Native names.

Visit Native New York

Following are highlights from six of the 12 places featured in NMAI’s new exhibition “Native New York.” Each location is marked by its English and Native names.

Panel from a comic about the so-called "sale of Manhattan"

Battery Park / Kapsee

“The Sharp Rock Place”

The National Museum of the American Indian sits on what is now lower Manhattan. Ironically, across from the museum is a 1926 monument depicting one of the longest held and taught myths about Native people in New York history—that the Lenape (Delaware) sold all of Manhattan to the Dutch.

Dutch colonists were attracted to the region by the bounty of beaver that once lived here, as they used the animals’ pelts to make hats for wealthy patrons back home. In 1626, thinking they were purchasing the land, these colonists gave the Lenape objects such as beads and cloth that were estimated to be worth about $24. However, the Lenape thought that by accepting these gifts, they were permitting the Dutch to share the land and that the Dutch would offer additional gifts to continue to do so. The misunderstanding led to many more between the colonists and the Native people who lived on what they called Manahatta.

In this illustration, graphic novel writer Lee Francis IV (Laguna Pueblo) and illustrator Dale Ray Deforest (Diné) depict the Lenape people’s perspective behind the so-called “sale of Manhattan.” This is one of many illustrated stories featured in the “Native New York” exhibition.

Battery Park / Kapsee

“The Sharp Rock Place”

The National Museum of the American Indian sits on what is now lower Manhattan. Ironically, across from the museum is a 1926 monument depicting one of the longest held and taught myths about Native people in New York history—that the Lenape (Delaware) sold all of Manhattan to the Dutch.

Dutch colonists were attracted to the region by the bounty of beaver that once lived here, as they used the animals’ pelts to make hats for wealthy patrons back home. In 1626, thinking they were purchasing the land, these colonists gave the Lenape objects such as beads and cloth that were estimated to be worth about $24. However, the Lenape thought that by accepting these gifts, they were permitting the Dutch to share the land and that the Dutch would offer additional gifts to continue to do so. The misunderstanding led to many more between the colonists and the Native people who lived on what they called Manahatta.

In this illustration, graphic novel writer Lee Francis IV (Laguna Pueblo) and illustrator Dale Ray Deforest (Diné) depict the Lenape people’s perspective behind the so-called “sale of Manhattan.” This is one of many illustrated stories featured in the “Native New York” exhibition.

Monument in Battery Park, surrounded by tourists

This 1926 monument in Battery Park shows a fanciful scene of the “sale of Manhattan” by the Lenape (Delaware) to Dutch colonists. A gift from the Netherlands, the monument’s inscriptions celebrate friendship between the Dutch and the City of New York but has no mention of Native people. The Indian figure wears a Great Plains–style headdress rather than Lenape clothing.

Photo by NMAI Staff

This 1926 monument in Battery Park shows a fanciful scene of the “sale of Manhattan” by the Lenape (Delaware) to Dutch colonists. A gift from the Netherlands, the monument’s inscriptions celebrate friendship between the Dutch and the City of New York but has no mention of Native people. The Indian figure wears a Great Plains–style headdress rather than Lenape clothing.

Photo by NMAI Staff

Chief Harry Wallace (Unkechaug) holding cut quahog clam shells

Long Island / Poospatuck

“Where the Waters Meet”

For thousands of years, the ancestors of the Unkechaug occupied their traditional territories on Long Island. After 1640, English colonists arrived. By 1791 the Unkechaug homeland had been whittled down to the 50-acre Poospatuck Reservation in south-central Long Island, where they live today. Against all odds, the Unkechaug have remained on their ancestral lands.

On the Poospatuck Reservation, the Wampum Magic workshop carries on the Native tradition of shaping local purple quahog clam and white whelk shells into valuable beads called wampum. For centuries, Native people throughout much of North America have used wampum in many ways, such as in ceremonies, to record events, to forge diplomatic relationships.

Here, Chief Harry Wallace (Unkechaug) holds cut quahog clam shells in the Wampum Magic workshop. In the exhibition, visitors can touch shells and see the different stages of making wampum beads and jewelry.

Photo by NMAI Staff

Long Island / Poospatuck

“Where the Waters Meet”

For thousands of years, the ancestors of the Unkechaug occupied their traditional territories on Long Island. After 1640, English colonists arrived. By 1791 the Unkechaug homeland had been whittled down to the 50-acre Poospatuck Reservation in south-central Long Island, where they live today. Against all odds, the Unkechaug have remained on their ancestral lands.

On the Poospatuck Reservation, the Wampum Magic workshop carries on the Native tradition of shaping local purple quahog clam and white whelk shells into valuable beads called wampum. For centuries, Native people throughout much of North America have used wampum in many ways, such as in ceremonies, to record events, to forge diplomatic relationships.

Here, Chief Harry Wallace (Unkechaug) holds cut quahog clam shells in the Wampum Magic workshop. In the exhibition, visitors can touch shells and see the different stages of making wampum beads and jewelry.

Photo by NMAI Staff

Purple and white wampum beads are used to make objects such as these belts, strings, cuff ornament and bracelet
Uses of Wampum 

Ornaments. Native people use wampum to adorn their bodies and clothes. Top left: Wendat (Huron) cuff, 1700–1800, Kanesatake Reserve (Oka Reserve), Quebec, Canada. Quahog shell beads, whelk shell beads, hide and cord, 9.5 “ x 6.6 “ x .5”, 16/3828; Bottom right: Wampum bracelet, 2019, Lydia Wallace Chavez (Unkechaug), 9.5” x 3.75”. EP1306

In Ceremony. Bottom left: Lenape (Delaware) ceremonial chief Charlie Elkhair (1854–1935) was the keeper of this white shell Oklahoma Delaware wampum belt, 1800–1850, Oklahoma. Whelk shell beads, hide thong and cordage, 56” x 4” x .5”. 2/1047.

As a Warning. In 1676 Unkechaug leaders presented this purple wampum belt (right), which signaled war, to New York’s first British governor as part of a long negotiation. Soon the governor agreed that the Unkechaug had the right to fish throughout Long Island waters. “Amôtuwôkan,” or “Warning Given in Wampum” (warrior’s belt), replica circa 2005, Lydia Wallace Chavez (Unkechaug), Poospatuck, New York. Quahog shell beads and imitation sinew, 19.5” x 3”. 27/398

An Invitation. Strings of wampum beads like these (middle) were used in diplomatic and trade dealings, especially to invite leaders to important meetings. Oneida wampum strings, 1880–1910, New York. Quahog shell beads, whelk shell beads, twine and wool cloth, 12” x 2” x .8”. 3/1892

Photo by NMAI Staff

Uses of Wampum 

Ornaments. Native people use wampum to adorn their bodies and clothes. Top left: Wendat (Huron) cuff, 1700–1800, Kanesatake Reserve (Oka Reserve), Quebec, Canada. Quahog shell beads, whelk shell beads, hide and cord, 9.5 “ x 6.6 “ x .5”, 16/3828; Bottom right: Wampum bracelet, 2019, Lydia Wallace Chavez (Unkechaug), 9.5” x 3.75”. EP1306

In Ceremony. Bottom left: Lenape (Delaware) ceremonial chief Charlie Elkhair (1854–1935) was the keeper of this white shell Oklahoma Delaware wampum belt, 1800–1850, Oklahoma. Whelk shell beads, hide thong and cordage, 56” x 4” x .5”. 2/1047.

As a Warning. In 1676 Unkechaug leaders presented this purple wampum belt (right), which signaled war, to New York’s first British governor as part of a long negotiation. Soon the governor agreed that the Unkechaug had the right to fish throughout Long Island waters. “Amôtuwôkan,” or “Warning Given in Wampum” (warrior’s belt), replica circa 2005, Lydia Wallace Chavez (Unkechaug), Poospatuck, New York. Quahog shell beads and imitation sinew, 19.5” x 3”. 27/398

An Invitation. Strings of wampum beads like these (middle) were used in diplomatic and trade dealings, especially to invite leaders to important meetings. Oneida wampum strings, 1880–1910, New York. Quahog shell beads, whelk shell beads, twine and wool cloth, 12” x 2” x .8”. 3/1892

Photo by NMAI Staff

Men's Lenape (Delaware) shoulder pouch

Inwood / Shorakapkok

“The Sitting-Down Place”

Clam beds, clearings for cornfields and yearly fish runs made the north end of Manhattan the island’s best place to live. A large Lenape (Delaware) town straddled the Bronx and Manhattan sides of the Harlem River. But when the Dutch and British colonists arrived in the 1600s, they brought war, disease, tax demands and farm animals that destroyed the Lenape’s corn. The Lenape were eventually forced into Canada, Pennsylvania and New Jersey and further west, into Kansas, Ohio and Oklahoma.

Today, “Lenape” refers to the descendants of the many communities that spoke the Munsee and Unami languages. The word Lenape means “the original people.” In the 1700s “Delaware” referred only to Lenape communities along the Delaware River in present-day Pennsylvania and New Jersey. The term “Delaware” now refers to all Lenape people.

This is a one type of pouch the Lenape may have used to carry objects on their journeys. Men’s Lenape (Delaware) shoulder pouch, circa 1860. Oklahoma. Wool cloth, cotton cloth, silk ribbon, glass beads, metal cones and wool yarn, 23” x 27”. 2/7459.

Photo by NMAI Staff

Inwood / Shorakapkok

“The Sitting-Down Place”

Clam beds, clearings for cornfields and yearly fish runs made the north end of Manhattan the island’s best place to live. A large Lenape (Delaware) town straddled the Bronx and Manhattan sides of the Harlem River. But when the Dutch and British colonists arrived in the 1600s, they brought war, disease, tax demands and farm animals that destroyed the Lenape’s corn. The Lenape were eventually forced into Canada, Pennsylvania and New Jersey and further west, into Kansas, Ohio and Oklahoma.

Today, “Lenape” refers to the descendants of the many communities that spoke the Munsee and Unami languages. The word Lenape means “the original people.” In the 1700s “Delaware” referred only to Lenape communities along the Delaware River in present-day Pennsylvania and New Jersey. The term “Delaware” now refers to all Lenape people.

This is a one type of pouch the Lenape may have used to carry objects on their journeys. Men’s Lenape (Delaware) shoulder pouch, circa 1860. Oklahoma. Wool cloth, cotton cloth, silk ribbon, glass beads, metal cones and wool yarn, 23” x 27”. 2/7459.

Photo by NMAI Staff

Lenape shoulder bag without strap, decorated with porcupine quills and deer hair

A Lenape woman made this bag of deerskin and decorated it with porcupine quills and dyed deer hair. It once had a shoulder strap. Lenape (Delaware) shoulder bag, 1760–1800, New Jersey. Deerhide, porcupine quills, deer hair, metal cones and dyes, 8.5” x 11” x .5”. 13/5886

Photo by NMAI Staff

A Lenape woman made this bag of deerskin and decorated it with porcupine quills and dyed deer hair. It once had a shoulder strap. Lenape (Delaware) shoulder bag, 1760–1800, New Jersey. Deerhide, porcupine quills, deer hair, metal cones and dyes, 8.5” x 11” x .5”. 13/5886

Photo by NMAI Staff

Shawnee moccasins with silk ribbonwork and glass beads

Lenape (Delaware) women made moccasins decorated with beads (similar to this pair made by a Shawnee tribal member) as well as dyed porcupine quills and metal cones that would hang from the cuffs and jingle when they walked. Shawnee, purchased by Museum of the American Indian in 1925, hide, silk ribbonwork, glass seed beads, 10.75” x 4.75” x 3.25”. 14/3451

Photo by NMAI Staff

Lenape (Delaware) women made moccasins decorated with beads (similar to this pair made by a Shawnee tribal member) as well as dyed porcupine quills and metal cones that would hang from the cuffs and jingle when they walked. Shawnee, purchased by Museum of the American Indian in 1925, hide, silk ribbonwork, glass seed beads, 10.75” x 4.75” x 3.25”. 14/3451

Photo by NMAI Staff

Kahnawake Mohawk ironworkers Jay Jacobs and Sparky Rice place a flag on a building in Midtown Manhattan

Empire State Building / Tiotenonhsáte

“The Tall House”

In 1886, Mohawk men first learned the trade of ironworking while building a railway bridge on Mohawk land. They continued to work near their communities of Kahnawake, near Montreal in Canada, and Akwesasne, which straddles the U.S.–Canadian border. Then a 1927 court decision ruled that, as citizens of a tribal nation, Mohawks could freely cross the border without Canadian passports to work in the United States.

Many Mohawk and other Native ironworkers “boomed out” and back, traveling nearly 400 miles to New York City during the week and returning to their reservations on weekends. When Interstate 87 opened in 1957, the drive was reduced from 12 hours to six. Soon ironworkers began teaching their new moneymaking skills to sons and other relatives. Many left home to build skyscrapers in Manhattan and elsewhere.

In the exhibition, visitors can look through view scopes at photos of the various structures Mohawk ironworkers helped build, including the Verrazano Bridge, Empire State Building and One World Trade Center. Here Kahnawake Mohawk ironworkers Jay Jacobs and Sparky Rice place a flag on a building in Midtown Manhattan, 1970–1971.

David Grant Noble Photographs, NMAI Archive Center

Empire State Building / Tiotenonhsáte

“The Tall House”

In 1886, Mohawk men first learned the trade of ironworking while building a railway bridge on Mohawk land. They continued to work near their communities of Kahnawake, near Montreal in Canada, and Akwesasne, which straddles the U.S.–Canadian border. Then a 1927 court decision ruled that, as citizens of a tribal nation, Mohawks could freely cross the border without Canadian passports to work in the United States.

Many Mohawk and other Native ironworkers “boomed out” and back, traveling nearly 400 miles to New York City during the week and returning to their reservations on weekends. When Interstate 87 opened in 1957, the drive was reduced from 12 hours to six. Soon ironworkers began teaching their new moneymaking skills to sons and other relatives. Many left home to build skyscrapers in Manhattan and elsewhere.

In the exhibition, visitors can look through view scopes at photos of the various structures Mohawk ironworkers helped build, including the Verrazano Bridge, Empire State Building and One World Trade Center. Here Kahnawake Mohawk ironworkers Jay Jacobs and Sparky Rice place a flag on a building in Midtown Manhattan, 1970–1971.

David Grant Noble Photographs, NMAI Archive Center

Composite image of six Mohawk ironworkers of today balancing on a steel beam

Left to right: Ironworkers Adam Cross (Kahnawake Mohawk), Peter J. Jacobs (Akwesasne Mohawk), Paul Jacobs (Akwesasne Mohawk), Tommy Herne (Akwesasne Mohawk), Cory Marquis (Kahnawake Mohawk) and Steven Cross (Kahnawake Mohawk).

Composite photo by NMAI Staff

Left to right: Ironworkers Adam Cross (Kahnawake Mohawk), Peter J. Jacobs (Akwesasne Mohawk), Paul Jacobs (Akwesasne Mohawk), Tommy Herne (Akwesasne Mohawk), Cory Marquis (Kahnawake Mohawk) and Steven Cross (Kahnawake Mohawk).

Composite photo by NMAI Staff

Illustration of silhouette of George Washington and a burning tree symbolizing his troops destroying Haudenosaunee towns in the 1700s

Aurora / Chonodote

“They Grow Peaches There”

The Haudenosaunee Confederacy (Iroquois) was originally made up of five Native nations: the Oneida, Onondaga, Cayuga, Seneca and Mohawk. Haudenosaunee farmers have always been skilled at growing corn, beans and squash. By the late 1700s, some Haudenosaunee towns were famous for their apple and peach orchards.

During the Revolution, Oneida leaders allied with the Americans pleaded with General John Sullivan to spare Haudenosaunee towns. But General George Washington ordered a punitive campaign against Haudenosaunee settlements in western New York. During the summer of 1779, the Clinton-Sullivan campaign destroyed harvests and 40 towns, forcing inhabitants to flee. At Chonodote, or Peach Town, the army burned 1500 peach trees. The Haudenosaunee still call George Washington (above) “Hanadahqoyus,” which means “town destroyer.”

Aurora / Chonodote

“They Grow Peaches There”

The Haudenosaunee Confederacy (Iroquois) was originally made up of five Native nations: the Oneida, Onondaga, Cayuga, Seneca and Mohawk. Haudenosaunee farmers have always been skilled at growing corn, beans and squash. By the late 1700s, some Haudenosaunee towns were famous for their apple and peach orchards.

During the Revolution, Oneida leaders allied with the Americans pleaded with General John Sullivan to spare Haudenosaunee towns. But General George Washington ordered a punitive campaign against Haudenosaunee settlements in western New York. During the summer of 1779, the Clinton-Sullivan campaign destroyed harvests and 40 towns, forcing inhabitants to flee. At Chonodote, or Peach Town, the army burned 1500 peach trees. The Haudenosaunee still call George Washington (above) “Hanadahqoyus,” which means “town destroyer.”

Illustration of Cayuga peach orchards and farmlands

While their towns burned, Cayuga women, children and elders hid near a secluded creek known today as the Great Gully. There, the women’s knowledge of food plants and medicines kept the group alive. Later, many traveled west to the British stronghold at Fort Niagara (present-day Buffalo), where they joined other refugees.

After the Revolutionary War, New York State pressured the Cayuga to give up their lands. By 1807 all their territory had been taken. In 2005, under the leadership of clan mother Bernadette (Birdie) Hill, the Cayuga Nation bought back their peach orchards near the site of Chonodote (above).

While their towns burned, Cayuga women, children and elders hid near a secluded creek known today as the Great Gully. There, the women’s knowledge of food plants and medicines kept the group alive. Later, many traveled west to the British stronghold at Fort Niagara (present-day Buffalo), where they joined other refugees.

After the Revolutionary War, New York State pressured the Cayuga to give up their lands. By 1807 all their territory had been taken. In 2005, under the leadership of clan mother Bernadette (Birdie) Hill, the Cayuga Nation bought back their peach orchards near the site of Chonodote (above).

Beadworker Matilda Hill (Tuscarora) with her daughter Norma in 1931.

Niagara Falls / Niagara

“Thundering Water”

Long ago the Tuscarora lived in the north but moved south to the Carolinas. They returned in 1722 to rejoin their old relations in New York, becoming the sixth nation of the Haudenosaunee Confederacy. After the American Revolution, the Tuscarora Nation moved to the lands near Niagara Falls that remain their home today.

Niagara Falls was one of America’s first tourist attractions. Travelers began visiting the massive waterfalls in the early 1800s. For the next 130 years, Tuscarora beadworkers at the falls sold small souvenirs such as beaded pincushions, picture frames, coin purses and miniature horseshoes for good luck.

Matilda Hill (Tuscarora), above with her daughter Norma in 1931, enjoyed a long career and broad recognition as a beadworker.

Detail of a photo by an unknown photographer. Courtesy of the National Anthropological Archives, Smithsonian Institution NAA Photo Lot 155, Negative Book II, #35

Niagara Falls / Niagara

“Thundering Water”

Long ago the Tuscarora lived in the north but moved south to the Carolinas. They returned in 1722 to rejoin their old relations in New York, becoming the sixth nation of the Haudenosaunee Confederacy. After the American Revolution, the Tuscarora Nation moved to the lands near Niagara Falls that remain their home today.

Niagara Falls was one of America’s first tourist attractions. Travelers began visiting the massive waterfalls in the early 1800s. For the next 130 years, Tuscarora beadworkers at the falls sold small souvenirs such as beaded pincushions, picture frames, coin purses and miniature horseshoes for good luck.

Matilda Hill (Tuscarora), above with her daughter Norma in 1931, enjoyed a long career and broad recognition as a beadworker.

Detail of a photo by an unknown photographer. Courtesy of the National Anthropological Archives, Smithsonian Institution NAA Photo Lot 155, Negative Book II, #35

A Tuscarora satin bag in the shape of a canoe, with beads forming flowers and the words "From Niagara Falls"

Tuscarora canoe whimsey, circa 1900, New York. Satin, cardboard, fabric tape, glass beads and cotton thread, 7.75” x 5” x 1”. 21/2987

Photo by NMAI Staff

Tuscarora canoe whimsey, circa 1900, New York. Satin, cardboard, fabric tape, glass beads and cotton thread, 7.75” x 5” x 1”. 21/2987

Photo by NMAI Staff

A Tuscarora beaded satin bag in the shape of a blue bird

“Birds of Different Feathers,” 2012, Grant Jonathan (Tuscarora), Brooklyn, New York. Velvet, satin, glass beads, poster board, sawdust, polyester batting, nylon thread and sequins, 9.5” x 11” x 3.75”. 26/9259

Photo by NMAI Staff

“Birds of Different Feathers,” 2012, Grant Jonathan (Tuscarora), Brooklyn, New York. Velvet, satin, glass beads, poster board, sawdust, polyester batting, nylon thread and sequins, 9.5” x 11” x 3.75”. 26/9259

Photo by NMAI Staff

This "Native New York" exhibition map shows the 12 locations in New York state featured in the exhibition as well as an auditorium

By following a wood path, visitors to the "Native New York" exhibition can journey through 12 locations across New York state, from the shores of Long Island through Manhattan to Niagara Falls, as well as view a film in its auditorium. The tales told at these sites through a combination of interactive displays, graphic-novel-style illustrations, unique objects and personal stories span time from before the Revolutionary War through today.

By following a wood path, visitors to the "Native New York" exhibition can journey through 12 locations across New York state, from the shores of Long Island through Manhattan to Niagara Falls, as well as view a film in its auditorium. The tales told at these sites through a combination of interactive displays, graphic-novel-style illustrations, unique objects and personal stories span time from before the Revolutionary War through today.


Teaching About Early Encounters

Debunking the myth of the “sale of Manhattan” and other misconceptions about the Indigenous people of New York prompted NMAI to create the “Native New York” exhibition and its accompanying Native Knowledge 360° teaching module, “Early Encounters in Native New York.” This collection of teacher resources enables students to understand what took place in Manhattan and the Lower Hudson Valley between 1609, when English navigator Henry Hudson and his crew sailed through what is now New York Harbor, and the so-called sale of Manhattan.

The lesson aligns with New York state social studies curricula standards for fourth- and fifth-graders. Students can learn through engaging videos, maps and interactive games that they can explore in the classroom or from home.

See americanindian.si.edu/nk360/resources/Native-New-York-Manhattan.