北美易洛魁人与白人文明关系的变迁（1609-1815）
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摘要
北美殖民地时代到美国建国初期，易洛魁人与白人对待彼此文明的态度经历了一定的变化。17世纪初，易洛魁人与欧洲人建立了直接的联系，双方都竭力否定对方文明的价值。随着印、白双方对彼此文明认识的深入，以及获得现实利益的需要，使印、白双方逐渐选择容忍和接受部分异文明。易洛魁人和白人之间形成一种和平共存的友好关系。这期间，易洛魁人对欧洲殖民地的依赖性不断加强，殖民地日渐成为印、白关系的主导力量。美国革命后，易洛魁人军事、政治力量被摧毁，大量白人移民的涌入和社会上种族思潮的兴起，使印、白双方重新回到敌对的状态。
通过对上述历史过程的考察，我们可以发现印第安人文明与西方文明接触过程的复杂性，并且注意到西方文明对印第安人文明的不断侵蚀和渗透，这种侵蚀和渗透在印、白和平的条件下表现得更为明显。重新探究这段历史，我们必须承认：“中间地带”只是特定历史条件下的产物，西方文明中的资本主义精神使其彻底压倒印第安人文明成为历史的必然。正如托克维尔所言：当文化上先进的民族以征服者的姿态面临文化落后的民族时，等待后者的将是同化或者灭亡。易洛魁人哈德萨姆·雷克宗教运动走出了一条既非完全同化，也不是完全抵制白人文化的中间道路，一定程度上实现了易洛魁部落的复兴，也验证了印第安人并非“顽固不化”，“停滞不前”，而是立足于传统文化，积极主动地适应欧洲文化和殖民者的到来。
论文共分五章：
第一章，阐释了欧洲殖民者到来前易洛魁部落的状况。这一时期，政治上，易洛魁人中联系较为密切的五个部落组成易洛魁联盟；经济上，易洛魁人兼顾狩猎-采集和简单的玉米种植；宗教与艺术方面，易洛魁人相信万物有灵论，拥有青谷节、草莓节、中冬节等传统节日。家庭上，易洛魁人正处于母系氏族向父系氏族的过渡阶段，部落内男性成员与女性成员的地位大致相同。
第二章，论述了17世纪初，易洛魁人与欧洲人对彼此文明的认识。欧洲人受到中世纪时期基督教界定文明与野蛮教条的影响和自身侵略利益的考虑，将易洛魁人视为类似于“森林野人”的非人类生物。同时，易洛魁人由于在传统文化中找不到类似欧洲人的事物，故而也将欧洲人看做非人的异类，将其称为“天外来客”。
第三章，讲述了“中间地带”在易洛魁人与白人殖民者之间的形成与发展。随着印、白两种文明在经济、政治、军事、宗教等各个领域接触的频繁，印、白双方逐渐选择容忍，甚至接受部分异文化因素，于是出现了印第安人部落与欧洲殖民地长期共存的“和谐”局面。印第安人为更好地与欧洲人开展贸易，鼓励部落内的年轻人和儿童学习欧洲人的语言和法律；欧洲人为获得周边印第安人的政治、军事支持，也积极采纳了“礼物赠予”，印第安人式隐喻等印第安人文化成分。这一时期，毛皮贸易的竞争和欧洲人对北美殖民霸权的争夺使印第安人部落之间，印第安人与欧洲殖民者之间战争不断。海狸战争中，易洛魁人遭受严重打击，部落人口数量锐减。为维持自己的政治地位和经济利益，易洛魁人开始尝试推行一种“中立政策”，通过奥尔巴尼条约和蒙特利尔两个和约与英、法殖民者建立了联盟关系。
第四章，论述了易洛魁人被卷入美国革命的巨大漩涡。美国革命中，易洛魁人的军事、政治力量被彻底摧毁。革命后，大批白人殖民者涌入易洛魁部落的领地，渴望获得易洛魁人的土地，同时期，白人社会日益强调白人种族的优越性和印第安人种族的低劣性，甚至强行侵占印第安人的土地，制定各种“同化”印第安人的政策，使印第安人社会陷入严重的危机之中。
第五章，叙述了面对白人文化的巨大压力，北美东北部地区的印第安人纷纷寻求部落复兴之路。其中易洛魁人哈德萨姆·雷克领导的宗教复兴运动影响最大，且在一定程度上实现了易洛魁人的复兴。哈德萨姆·雷克与同时期其他印第安人宗教运动的不同之处在于，他融合了基督教文化与印第安人文化，鼓励易洛魁人转向农耕社会，改善与美国人的关系，积极争取基督教传教士来部落传教，甚至不惜主动寻求美国政府和社会团体在资金、技术等层面提供帮助。
Both Iroquois’ and the Whites’ attitudes toward each other’s culture experiencedstages of change from the colonial era in North America to the early days of theUnited States of America. At the beginning of seventeenth Century, when Iroquoishad direct contact with the Whites, each side tried to neglect the other’s culture. Asthe improvement of both the Indian’s and the White’s knowledge regarding to theother culture, and they realized the need to pursue their interest, they chose to endureand receive some cultural differences. There is a friendly relationship between theIroquois and white. During this period, Iroquois depended on the European coloniesincreasingly. The colonies became the main power to decide the relationship betweenthe Indian and the White, gradually. After the American Revolution, as Iroquois’military power is destroyed as well as the racial thought was spreading, both theIndian and the White return to their hostile attitude toward the other culture.Through the investigation of the historical process，we can see The complex processof Indian culture and the western culture contact, and the continuous erosion andinfiltration on Indian culture by Western culture. This situation seems more obviousduring the peacetime. To explore this history, We must admit that:"the MiddleGround" is the product of the specific historical conditions, the spirit of capitalism inwestern culture made the western culture overwhelm Indian culture has become ahistorical necessity. As Tocqueville said, when a backward nation conquered theadvanced nation, they will become the Conqueror. However, When the culturallyadvanced nation with a conqueror's face cultural backward people, the latter will beassimilated or perish. The Iroquois Handsome Lake religious movement made onesuch way, which was neither Complete assimilation, nor complete boycott of whiteculture. To some extent, it helped the Iroquois league revitalize. And it denied thestatements such as the Indian was “Stubborn” and “stagnant”. But the Iroquois startedfrom its traditional culture, and are creative to adopt to the European culture and thecolonists.
The thesis consists of five chapters:
In the Chapter one, we can learn the situation of Iroquoia before Columbusarrived in America. Iroquois is the main residents in Iroquoia. To some extent, thehistory of Iroquoia is the history of Iroquois. During this period, in the political aspect,five Iroquois nations allied into the Iroquois League. In the economic aspect, Iroquoishunted and planted some corn. In the religious and art aspect, Iroquois believedAnimism, and have many traditional holidays, such as the Green Corn festival, thestrawberry Day and the Mid-winter Day.
In the Chapter two, we can see that the attitudes toward each other’s culture byIroquois and the Whites at the beginning of seventeenth century, as influenced bymedieval Christian civilization and barbarism dogmatic definition, the Europeanseemed Iroquois as “Forest Savage”; Iroquois could not find anything like theEuropean in their traditional culture, and they saw the European as Nonhuman..
In the Chapter three, we can see “the Middle Ground”, which is betweenIroquois and the Whites, formed and developed. With the frequent contacts in variousfields of economic, political, military, religious and other between Indian culture andthe White culture, they increasingly chose to tolerate, even accepted some parts ofdifferent cultural factors. the Indian tribes and European colonists formed a long-termcoexistence of "harmonious" situation. The Indians encouraged the young men andchildren to learn the European languages and laws in order to improve the tradeactivities. The Whites adopted “Gift Giving”, as well as metaphorical diplomacy fromthe Indian culture to gain the support of policy and military. During this time, The furtrade competition and the European colonial struggle for hegemony made warsbetween Indians and the Whites as well as between Indians and Indians. In the BeaverWar, The Iroquois suffered a serious blow,. The Iroquois began trying to implement a"policy of neutrality" in order to To maintain the political and economic interests oftheir own.
In the Chapter four, we can learn that The Iroquois were involved in a hugewhirlpool of American Revolution. Iroquois’ military forces were completelydestroyed in the American Revolution. The Whites had increasingly emphasized thewhite racial superiority and Indian racial inferior, occupied their land forcibly,develop a variety of "assimilation" policy, which made the Indian society into aserious crisis.
In the Chapter five, we can see that facing the great pressure of white culture, theIndians have sought to tribal revival in Northeast American. The Iroquois HandsomeLake religious movement had great influence, and to some extent, gained theachievement. Handsome Lake’s difference from other Indian religious movement isthat he combines the Christian culture and Indian culture, encouraged the Iroquois toagrarian society, improve relations with the Americans, actively seek the Christianmissionaries missionary to the tribe, even take the initiative to seek the United Statesgovernment and social organizations provide help in financing, technology level.
通过对上述历史过程的考察，我们可以发现印第安人文明与西方文明接触过程的复杂性，并且注意到西方文明对印第安人文明的不断侵蚀和渗透，这种侵蚀和渗透在印、白和平的条件下表现得更为明显。重新探究这段历史，我们必须承认：“中间地带”只是特定历史条件下的产物，西方文明中的资本主义精神使其彻底压倒印第安人文明成为历史的必然。正如托克维尔所言：当文化上先进的民族以征服者的姿态面临文化落后的民族时，等待后者的将是同化或者灭亡。易洛魁人哈德萨姆·雷克宗教运动走出了一条既非完全同化，也不是完全抵制白人文化的中间道路，一定程度上实现了易洛魁部落的复兴，也验证了印第安人并非“顽固不化”，“停滞不前”，而是立足于传统文化，积极主动地适应欧洲文化和殖民者的到来。
论文共分五章：
第一章，阐释了欧洲殖民者到来前易洛魁部落的状况。这一时期，政治上，易洛魁人中联系较为密切的五个部落组成易洛魁联盟；经济上，易洛魁人兼顾狩猎-采集和简单的玉米种植；宗教与艺术方面，易洛魁人相信万物有灵论，拥有青谷节、草莓节、中冬节等传统节日。家庭上，易洛魁人正处于母系氏族向父系氏族的过渡阶段，部落内男性成员与女性成员的地位大致相同。
第二章，论述了17世纪初，易洛魁人与欧洲人对彼此文明的认识。欧洲人受到中世纪时期基督教界定文明与野蛮教条的影响和自身侵略利益的考虑，将易洛魁人视为类似于“森林野人”的非人类生物。同时，易洛魁人由于在传统文化中找不到类似欧洲人的事物，故而也将欧洲人看做非人的异类，将其称为“天外来客”。
第三章，讲述了“中间地带”在易洛魁人与白人殖民者之间的形成与发展。随着印、白两种文明在经济、政治、军事、宗教等各个领域接触的频繁，印、白双方逐渐选择容忍，甚至接受部分异文化因素，于是出现了印第安人部落与欧洲殖民地长期共存的“和谐”局面。印第安人为更好地与欧洲人开展贸易，鼓励部落内的年轻人和儿童学习欧洲人的语言和法律；欧洲人为获得周边印第安人的政治、军事支持，也积极采纳了“礼物赠予”，印第安人式隐喻等印第安人文化成分。这一时期，毛皮贸易的竞争和欧洲人对北美殖民霸权的争夺使印第安人部落之间，印第安人与欧洲殖民者之间战争不断。海狸战争中，易洛魁人遭受严重打击，部落人口数量锐减。为维持自己的政治地位和经济利益，易洛魁人开始尝试推行一种“中立政策”，通过奥尔巴尼条约和蒙特利尔两个和约与英、法殖民者建立了联盟关系。
第四章，论述了易洛魁人被卷入美国革命的巨大漩涡。美国革命中，易洛魁人的军事、政治力量被彻底摧毁。革命后，大批白人殖民者涌入易洛魁部落的领地，渴望获得易洛魁人的土地，同时期，白人社会日益强调白人种族的优越性和印第安人种族的低劣性，甚至强行侵占印第安人的土地，制定各种“同化”印第安人的政策，使印第安人社会陷入严重的危机之中。
第五章，叙述了面对白人文化的巨大压力，北美东北部地区的印第安人纷纷寻求部落复兴之路。其中易洛魁人哈德萨姆·雷克领导的宗教复兴运动影响最大，且在一定程度上实现了易洛魁人的复兴。哈德萨姆·雷克与同时期其他印第安人宗教运动的不同之处在于，他融合了基督教文化与印第安人文化，鼓励易洛魁人转向农耕社会，改善与美国人的关系，积极争取基督教传教士来部落传教，甚至不惜主动寻求美国政府和社会团体在资金、技术等层面提供帮助。
Both Iroquois’ and the Whites’ attitudes toward each other’s culture experiencedstages of change from the colonial era in North America to the early days of theUnited States of America. At the beginning of seventeenth Century, when Iroquoishad direct contact with the Whites, each side tried to neglect the other’s culture. Asthe improvement of both the Indian’s and the White’s knowledge regarding to theother culture, and they realized the need to pursue their interest, they chose to endureand receive some cultural differences. There is a friendly relationship between theIroquois and white. During this period, Iroquois depended on the European coloniesincreasingly. The colonies became the main power to decide the relationship betweenthe Indian and the White, gradually. After the American Revolution, as Iroquois’military power is destroyed as well as the racial thought was spreading, both theIndian and the White return to their hostile attitude toward the other culture.Through the investigation of the historical process，we can see The complex processof Indian culture and the western culture contact, and the continuous erosion andinfiltration on Indian culture by Western culture. This situation seems more obviousduring the peacetime. To explore this history, We must admit that:"the MiddleGround" is the product of the specific historical conditions, the spirit of capitalism inwestern culture made the western culture overwhelm Indian culture has become ahistorical necessity. As Tocqueville said, when a backward nation conquered theadvanced nation, they will become the Conqueror. However, When the culturallyadvanced nation with a conqueror's face cultural backward people, the latter will beassimilated or perish. The Iroquois Handsome Lake religious movement made onesuch way, which was neither Complete assimilation, nor complete boycott of whiteculture. To some extent, it helped the Iroquois league revitalize. And it denied thestatements such as the Indian was “Stubborn” and “stagnant”. But the Iroquois startedfrom its traditional culture, and are creative to adopt to the European culture and thecolonists.
The thesis consists of five chapters:
In the Chapter one, we can learn the situation of Iroquoia before Columbusarrived in America. Iroquois is the main residents in Iroquoia. To some extent, thehistory of Iroquoia is the history of Iroquois. During this period, in the political aspect,five Iroquois nations allied into the Iroquois League. In the economic aspect, Iroquoishunted and planted some corn. In the religious and art aspect, Iroquois believedAnimism, and have many traditional holidays, such as the Green Corn festival, thestrawberry Day and the Mid-winter Day.
In the Chapter two, we can see that the attitudes toward each other’s culture byIroquois and the Whites at the beginning of seventeenth century, as influenced bymedieval Christian civilization and barbarism dogmatic definition, the Europeanseemed Iroquois as “Forest Savage”; Iroquois could not find anything like theEuropean in their traditional culture, and they saw the European as Nonhuman..
In the Chapter three, we can see “the Middle Ground”, which is betweenIroquois and the Whites, formed and developed. With the frequent contacts in variousfields of economic, political, military, religious and other between Indian culture andthe White culture, they increasingly chose to tolerate, even accepted some parts ofdifferent cultural factors. the Indian tribes and European colonists formed a long-termcoexistence of "harmonious" situation. The Indians encouraged the young men andchildren to learn the European languages and laws in order to improve the tradeactivities. The Whites adopted “Gift Giving”, as well as metaphorical diplomacy fromthe Indian culture to gain the support of policy and military. During this time, The furtrade competition and the European colonial struggle for hegemony made warsbetween Indians and the Whites as well as between Indians and Indians. In the BeaverWar, The Iroquois suffered a serious blow,. The Iroquois began trying to implement a"policy of neutrality" in order to To maintain the political and economic interests oftheir own.
In the Chapter four, we can learn that The Iroquois were involved in a hugewhirlpool of American Revolution. Iroquois’ military forces were completelydestroyed in the American Revolution. The Whites had increasingly emphasized thewhite racial superiority and Indian racial inferior, occupied their land forcibly,develop a variety of "assimilation" policy, which made the Indian society into aserious crisis.
In the Chapter five, we can see that facing the great pressure of white culture, theIndians have sought to tribal revival in Northeast American. The Iroquois HandsomeLake religious movement had great influence, and to some extent, gained theachievement. Handsome Lake’s difference from other Indian religious movement isthat he combines the Christian culture and Indian culture, encouraged the Iroquois toagrarian society, improve relations with the Americans, actively seek the Christianmissionaries missionary to the tribe, even take the initiative to seek the United Statesgovernment and social organizations provide help in financing, technology level.
引文
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②Keith F. Otterbein,“Why the Iroquois Won: An Analysis of Iroquois Military Tactics”, Ethnohistory, Vol.11, No.1(Winter,1964), pp.56-63.
③Alex F. Ricciardelli,“The Adoption of White Agriculture by the Oneida Indians”, Ethnohistory, Vol.10, No.4(Autumn,1963), pp.309-328.
①David Levinson,“An Explanation for the Oneida-Colonist Alliance in the American Revolution”, Ethnohistory,Vol.23, No.3(Summer,1976), pp.265-289.
②J. A. Brand o and William A. Starna,“The Treaties of1701: A Triumph of Iroquois Diplomacy”, Ethnohistory,Vol.43, No.2(Spring,1996), pp.209-244.
③Jack Campisi and William A. Starna,“On the Road to Canandaigua: The Treaty of1794”, American IndianQuarterly, Vol.19, No.4(Autumn,1995), pp.467-490.
①W. M. Beauchamp,“The New Religion of the Iroquois”, The Journal of American Folklore, Vol.10, No.38, Jul.–Sep,1897.
②Ray Fadden,“The visions of Handsome Lake”, Pennsylvania History, Vol.22, No.4(October,1955), pp.341-358.
①David Swatzler, A FRIEND AMONG THE SENECAS: The Quaker Mission to Cornplanter's People, StackpoleBooks,2000.
①威廉·麦克莱德:《印第安人兴衰史》，吴泽霖苏希轼译，上海：商务印书馆，1947年，第1版，第3页。
②余捷琼:《我所看到的美国生活》，《世界知识》1950年10月，第17页。
③（美）詹姆斯·奥菲瑟著，东篱译：《美国对印第安人的政策》，《民族译丛》1981年第1期，第70页。
①（美）西奥多·W·泰勒著，王大栋译：《美国联邦政府及各州和地方政府的印第安人服务概览》，《民族译丛》1989年第1期，第76页。
②同上，第40页。
③（前苏联）К·В·柴汉斯卡娅，常庆译：《美国城市中的印第安人》，《民族译丛》1985年第3期，第1期，22页。
④（美）S·斯坦利; R·K·托马斯著，林小华;关键译：《当前北美印第安人人口统计和社会发展趋势》，《民族译丛》1987年第4期，第74页。
⑤（美）迈克尔·多里斯：《美国法律和美国印第安人》，《交流》1982年第3期，第21，23页。
①（美）R·贾文帕著，季昂译：《美国印第安人政治经济和政治民族的适应与认同》，《民族译丛》1984年第4期，第78页。
②黄绍湘：《北美印第安人的原社会,不是美国的古代史》，《社会科学》1980年第4期，第133页。
③同上，第139页。
④李培茱：《美国印第安人都市化问题》，李毅夫，阮西湖主编，中国世界民族研究会编：《世界民族研究》，1984年，第258,265页。
⑤张友伦：《美国印第安人历史研究中应当澄清的几个问题》，《南开学报》1999年第5期，第142页。
⑥罗荣渠：《美洲史论》，中国社会科学出版社，1997年，转引自李剑鸣：《改革开放以来的中国美国史研究》，《史学月刊》2009年第1期，第31页。
⑦张友伦：《美国印第安史学的兴起》，《世界史研究动态》1993年第7期。
①张友伦：《美国印第安人历史研究中应当澄清的几个问题》，《南开学报》，1999年9月。
②胡锦山：《试论1887年道斯法案及其作用》，《东北师大学报》（哲学社会科学版）1991年第2期，第49页。
③吴洪英：《试论美国政府对印第安人政策的轨迹》，《世界历史》1995年第6期，第26页。
④吴群：《1900年前美国政府对印第安人政策》，《云南师范大学哲学社会科学学报》1992年第4期，第48页。
⑤李胜凯：《早期美国政府对印第安人的政策初探》，《齐鲁学刊》1993年第1期，第108页。
⑥吴洪英：《试论美国政府对印第安人政策的轨迹》，《世界历史》1995年第6期，第33页。
⑦李剑鸣：《文化接触与美国——印第安人社会文化的变迁》，《中国社会科学》1994年第3期，第159页。
②李剑鸣：《文化的边疆——美国印第安人与白人文化关系史论》，天津：天津人民出版社，1994年，第312页。
③张长弓，李树杰：《美国印第安人人权问题的历史考察——美国等西方国家书刊摘编》，《高校理论在线》1991年第5期，第70页。
④吴群：《1900年前美国政府对印第安人政策的演变》，《云南师范大学哲学社会科学学报》1992年第4期，第48页。
⑤李剑鸣：《美国土著部落地位的演变与印第安人的公民权问题》，《美国研究》1994年第2期。
⑥李晓岗：《美国政府对印第安人的重新安置及其城市化》，《世界历史》1992年，第2期，第2页。
①具体参见：邱惠林：《美国印第安人口下降原因初探》，《西南民族学院学报》（哲学社会科学版）1999年第5期；《美国印第安悲剧的悖论分析》，《西南师范大学学报》1999年第2期；陈海宏：《北美印第安战争》，《山东师大学报》1996年第5期；蓝达居：《美国的美洲土著——美国印第安人学者谈美国印第安人》，《世界民族》1996年第3期等。
②（美）雷金纳德·霍斯曼著，胡锦山译：《美国土著史研究的最近趋势及新动向》，《民族译丛》1990年第5期，第27页。
③同一时期的译著还包括：[美]雷金纳德·霍斯曼著，胡锦山译，丁则民，黄兆群校：《美国土著史研究的最新趋势及新动向》，《民族译丛》1990年10月；[美]乔安妮·内格尔；C.马修·斯尼普著，刘精香译：《民族重组：美国印第安人的社会、经济、政治和文化生存战略》，《民族译丛》1994年3月；[日]富田虎男著，武尚清译：《美国的‘开拓精神’与印第安人的命运》，《民族译丛》1994年5月等。
④李剑鸣：《改革开放以来的中国美国史研究》，《史学月刊》，2009年第1期，第43页。
①胡锦山：《二十世纪美国印第安人政策之演变与美国印第安人事务的发展》，《世界民族》2004年第4期，第25页。
②同上，第34页。
③丁见民：《美国印第安人的土地私有化》，《史学月刊》2009年，第7期。
④丁见民：《试论美国土著民族反对印第安人新政的原因》，《世界历史》2006年第6期。
⑤同上，第64页。
⑥付成双：《试论毛皮贸易对北美印第安人的生态影响》，《世界历史》2006年第3期。
①具体参见：喻冰峰：《美国城市印第安人的反向移居与印第安人的自治政策》，《经济与社会发展》2006年10月；《美国政府对印第安人的“全面同化”政策述评》，《衡阳师范学院学报》2006年第2期；钱秩娜：《浅析杰斐逊对印第安人的政策》，《历史教学问题》2006年第5期；陈永清：《西进运动中美国政府的印第安政策》，《青海师专学报》（教育科学）2007年第2期；叶凡美：《20世纪美国少数族裔的命运变迁》，《史学月刊》2002年第6期；梁立佳：《国内外北美易洛魁人宗教信仰研究综述》，《九江学院学报》2010年第1期；《基督教在北美殖民地早期易洛魁部落联盟传播问题初探》，《黑龙江教育学院学报》2009年第5期；《文化视角下看北美印第安社会禁酒》，《衡水学院学报》2009年第5期；蔡永良：《毁灭文明的教育——评〈为了毁灭的教育〉》，《美国研究》2002年第1期；孙江丽：《美国印第安人的历史悲剧与西进运动》，《山东省农业管理干部学院学报》2008年第4期；王建平：《美国印第安人研究的现状》，《美国研究》2010年第3期；邱惠林：《美国原住民的称谓之争——当今美国“美国印第安人”与“土著美国人”的争议》，《四川大学学报》2007年第2期；傅晓玲：《浅析20世纪70年代美国印第安土著部落制的复兴缘由》，《金卡工程·经济与法》2009年第2期；付成双：《试论毛皮贸易对北美印第安人的生态影响》，《世界历史》2006年第3期；黄剑波：《小民族文化生存的人类学考察——以美国印第安人为例》，《广西民族研究》2003年第3期；周刚：《野牛的灭绝与大平原印第安人的命运》，《史学月刊》2002年第7期；吴修申：《印第安人眼里的美国革命》，《读书》2005年第3期等。
②具体参见：王婷：《印第安人迁移法（1830）的再评价》，硕士学位论文，上海外国语大学外语系；张建斌：《19世纪上半期美国政府对黑人和印第安人的隔离政策之比较》，硕士学位论文，陕西师范大学历史学院；喻冰峰：《19世纪中叶后美国印第安人政策的演变及其对印第安人的影响》，硕士学位论文，四川大学历史系；傅晓玲：《20世纪60年代美国印第安土著部落制的复兴》，硕士学位论文，华东师范大学历史系；白艳丽：《镀金时代大平原开发缓慢的表现及原因分析》，硕士学位论文，东北师范大学历史系；翟巧相：《美国联邦政府对印第安人教育政策的演变》，硕士学位论文，河北大学历史系；饶琴：《美国印第安保留地高等教育发展研究》，硕士学位论文，浙江师范大学历史系；曾向红：《美国印第安人保留地制度研究》，硕士学位论文，兰州大学历史系；梁立佳：《易洛魁人哈德萨姆·雷克宗教复兴运动原因初探》，硕士学位论文，东北师范大学历史系等。
③李剑鸣：《改革开放以来的中国美国史研究》，《史学月刊》2009年，第1期，第31页。
①王立新：《改革开放30年来中国的美国史研究：成就与问题》，《史学集刊》2009年第2期，第122页。
①具体参见：丁见民：《二十世纪中期以来美国早期印第安人史研究》，《历史研究》，2012年第6期；付成双：《现代环境主义视野下的“生态的印第安人”》，《历史研究》，2011年，第4期。
①具体参见：Arthur C. Parker, The archeological history of New York, New York State Museum Bulletin, Publishedmonthly by The University of the state of New York, Nos.235,236Albany, N. Y. July-Augest,1920, p.100.
①Neta C. Crawford.“A security regime among democracies: cooperation among Iroquois nations,” InternationalOrganization, Vol.48, No.3, Summer,1994, p.346;美国学者戈登M.戴也曾对“易洛魁人”称谓的起源问题进行专门的研究，具体参见: Gordon M. Day,“Iroquois:An Etymology,” Ethnohistory, Vol.15, No.4,Autumn,1968, pp.389-402.
②Daniel K. Onion，“Corn in the culture of Mohawk Iroquois”，Economic Botany, Vol.18, No.1, Jan.-Mar.,1964,p.60.
③杨生茂、张友伦主编：《美国历史百科辞典》，上海：上海辞书出版社,2004，第245页。
④Arthur C. Parker, The archeological history of New York, New York State Museum Bulletin, published monthlyby The University of the State of New York, No.235,236, Albany, N.Y. July-August,1920, p.106.
⑤具体参见：Lewis H. Morgan, League of the Hode-nosau-nee or Iroquois Ho-de-no-sau-nee or People of theLong House, Classic Textbooks,1922.
①Alex F. Ricciardelli,“The adoption of White agriculture by the Oneida Indians”, Ethnohistory, Vol.10, No.4,Autumn,1963, p.310.
②需要指出的是，北美学界对易洛魁联盟形成时间的研究存在较大的争议，具体主要有以下几种观点：里维斯·亨利·摩尔根认为易洛魁联盟的形成时间应早于1609年尚普兰首次遭遇莫霍克人150余年，大致为公元1459年。J.N.B.伊休特强调易洛魁联盟最有可能的形成时间为1559年。相对而言，国内外学者对图斯卡罗拉人部落加入易洛魁联盟的时间存有的争议性较小，但仍有争议存在，理查德·阿奎拉认为图斯卡罗拉人部落于1712年加入易洛魁联盟；我国学者杨生茂、张友伦主编的《美国历史百科辞典》一书中也将1712年作为图斯卡罗拉人部落最终加入易洛魁联盟的时间。耐塔C.克劳福德认为图斯卡罗拉人部落加入易洛魁联盟的时间为1720年。具体参加：Lewis h. Morgan, Systems of Consanguinity and Affinity of the HumanFamily, Washington City: The Smithsonian Institution,1871,p.151; J.N.B. Hewitt,“Era of the formation of thehistoric League of the Iroquois”, The American Anthropologist,1894, Vol. VII, p.65; Richard Aquila,“TheIroquois restoration: A study of Iroquois power, politics, and relations with Indians and Whites,1700-1744”, TheOhio State University, Ph. D.,1977, History, United States, p.4; Neta c. Crawford,“A security regime amongdemocracies: cooperation among Iroquois nations”, International Organization,Vol.48,No.3, Summer1994, p.345.杨生茂、张友伦主编：《美国历史百科辞典》，上海：上海辞书出版社，2004年，第245页。
③杨生茂、张友伦主编：《美国历史百科辞典》，上海：上海辞书出版社，2004年，第245页。
④Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andWhites,1700-1744”, The Ohio State University, Ph. D.,1977, History, United States, p.4.
⑤Christopher Vecsey,“The story and structure of the Iroquois confederacy”, Journal of the American Academy ofReligion, Vol.54, No.1, Spring,1986,p.82.
①William N.Fenton, The Great Law and the Longhouse: A political history of the Iroquois confederacy, Norman:University of Oklahoma Press,1998, xiv.
②Christopher Vecsey,“The story and structure of the Iroquois confederacy”, Journal of the American Academy ofReligion, Vol.54, No.1, Spring,1986,pp.82-83.
①Francis Jennings, The ambiguous empire: The Covenant Chain Confederation of Indian Tribes with EnglishColonist from its beginning to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984, p.104.
②William N. Fenton, The great law and the long house: a political history of the Iroquois confederacy, Norman:University of Okalahoma Press,1998, pp.247-248.
③Francis Jennings, The ambiguous empire: The Covenant Chain Confederation of Indian Tribes with EnglishColonist from its beginning to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984, p.7.
①具体参见：Anthony F. C. Wallace, The death and rebirth of the Seneca, New York: Random House,1972.
②Francis Jennings, The ambiguous empire: The Covenant Chain Confederation of Indian Tribes with EnglishColonist from its beginning to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984, p.95.
③J.N.B. Hewitt,“Legand of the founding of the Iroquois League”, The American Anthropologist, Vol.5, No.2,Apr.,1892, p.133.
①Francis Jennings, The ambiguous empire: The Covenant Chain Confederation of Indian Tribes with EnglishColonist from its beginning to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984, p.8, p.45.
②美国学者里维斯·亨利·摩尔根早在19世纪下半叶已对易洛魁人的氏族制度做了较为细致的研究，相关论述至今仍受到易洛魁人研究者的肯定，故与易洛魁人氏族制度有关的内容本文不再赘述，具体参见：里维斯·亨利·摩尔根：《古代社会》，北京：商务印书馆，1977年版。
③Judith K. Brown,“Economic organization and the position of women among the Iroquois”, Ethnohistory, Vol.17, No.3/4, Summe,1970, p.153.
④Renee Jacobs,“Iroquois great law of peace and the United States Constitution: How the founding fathersignored the Clan Mothers”, American Indian Law Review, Vol.16, No.2,1991, pp.497-503.
①Jon William Parmenter,“At the wood;s edge: Iroquois foreign relations,1727-1768”, Submitted in partialfulfillment of the requirements for the degree of Doctor of Philosophy, the University of Michigan,1999, p.6.
②Allen W. Trelease, Indian affairs in colonial New York: the seventeenth century, Lincoln and London: Universityof Nebraska Press,1997, pp.1-2.
③David J. Norton,“Rebellious Younger Brother: Oneida leadership and diplomacy1750-1800”, Submitted inpartial fulfillment of the requirements for the degree of Doctor of Philosophy, Faculty of Graduate Studies, TheUniversity of Western Onotario,2004, p.9.
④Sara Henry Stites, Economic of The Iroquois, A dissertation presented to the Faculty of Bryn Mawr College forthe Degree of Doctor of Philosophy,1904, I.
①Sara Henry Stites, Economic of The Iroquois, A dissertation presented to the Faculty of Bryn Mawr College forthe Degree of Doctor of Philosophy,1904, p.20.
②William N. Fenton, The Great Law and the Longhouse: A political history of the Iroquois Confederacy, Norman:University of Oklahoma Press,1998, p.22.
①Daniel K. Onion,“Corn in the culture of Mohawk Iroquois”, Economic Botany, Vol.18, No.1(Jan.-Mar.,1964), p.60.
②Sara Henry Stites, Economic of The Iroquois, A dissertation presented to the Faculty of Bryn Mawr College forthe Degree of Doctor of Philosophy,1904, p.25.
③具体参见：John P. Hart,“Maize, Matrilocality, Migration, and Northern Iroquoian Evolution”, Journal ofArchaeological Method and Theory, Vol.8, No.2.2001, pp.151-182.
④William N. Fenton, The Great Law and the Longhouse: A political history of the Iroquois Confederacy, Norman:University of Oklahoma Press,1998, p.22.
①Arthur C. Parker, The archeological history of New York, New York State Museum Bulletin, Published monthlyby the University of the state of New York, Nos.235,236, Albany, N. Y. July-August,1920, p.106, p.115.
②[美] P. R.桑迪著，郑元者译:《神圣的饥饿：作为文化系统的食人俗》，北京：中央编译出版社，2004，第197页。
①[美] P. R.桑迪著，郑元者译:《神圣的饥饿：作为文化系统的食人俗》，北京：中央编译出版社，2004，第197页。
②同上，第198页。
③同上，第198页。
④同上，第199页。
⑤[美] P. R.桑迪著，郑元者译:《神圣的饥饿：作为文化系统的食人俗》，北京：中央编译出版社，2004，第199页。
①Morris Wolf, Iroquois religion and its relation to their morals, A dissertation submitted in partial fulfillment ofthe requirements for the Degree of Doctor of Philosophy, in the Faculty of Political Science, Columbia University,New York, Columbia University Press,1919, pp.25-26.
②Elisabeth Tooker,“The Iroquois white dog sacrifice in the latter part of the eighteenth century”, Ethnohistory,Vol.12, No.2, Spring,1965, pp.133-134.
③Minnie Myrtle, The Iroquois, or, The bright side of Indian character, New York: D. Appleton and company,1855, pp.53-54.
①Minnie Myrtle, The Iroquois, or, The bright side of Indian character, New York: D. Appleton and company,1855, p.54.
②Alfred G. Hilbert,“Handsome Lake: The Iroquois who saw visions”, The Crooked Lake Review, February1995,http://www.crookedlakereview.com
③Morris Wolf, Iroquois religion and its relation to their morals, A dissertation submitted in partial fulfillment ofthe requirements for the Degree of Doctor of Philosophy, in the Faculty of Political Science, Columbia University,New York, Columbia University Press,1919, pp.30-31.
④Francis Jennings, The history and culture of Iroquois diplomacy: an interdisciplinary guide to the treaties of theSix Nations and Their League, Syracuse University Press,1985, p.7.
①Harold Blau,“Historical factors in Onondaga Iroquois cultural stability”, Ethnohistory, Vol.12, No.3, Summer,1965. p.251.
①Cornelius J. Jaenen,“Amerindian Views of French Culture in the Seventeenth Century”, Canadian HistoricalReview, Volume55, Number3/1974, p.70.
②Bruce G. Trigger,“The Jesuits and the fur trade”, Ethnohistory, Vol.12, No.1(Winter,1965), pp.38-39.
③“默哀战争”(mounring wars)是易洛魁文化的重要组成部分，也是易洛魁人维持本部族稳定的重要手段。“默哀战争”通常在部族遭受攻击，或易洛魁人家庭失去亲人的情况下出现。易洛魁文化认为人的死去只是其肉体的失去，其灵魂仍然存在，因此可以通过寻找新的肉身而获得重生，以维持本部族的人口数量。易洛魁人经常通过掠夺战俘的形式来得到新的肉身。“默哀战争”也成为易洛魁人发泄失落情绪，重新获得自信的重要途径。具体参见:Anthony F. C. Wallace: The death and rebirth of the Seneca, New York: RandomHouse，1972.
①Francis Jennings, The ambiguous empire: The Covenant Chain Confederation of Indian Tribes with EnglishColonist from its beginning to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984, p.88.
②具体参见：Karl H. Schlesier,“Epidemics and Indian middlemen: rethinking the wars of the Iroquois,1609-1653”, Ethnohistory, Vol.23, No.2, Spring,1976.
③Francis Jennings, The ambiguous empire: The Covenant Chain Confederation of Indian Tribes with EnglishColonist from its beginning to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984, p.89.
④“村口围攻”是易洛魁人对待战俘的重要仪式，每逢易洛魁人俘获战俘得胜回乡，首领多会派一名易洛魁战士提前返回村社传达胜利讯息，村社成员在酋长的率领下，手持石块、木棍、鱼叉、石斧等武器，在村口夹道而聚，易洛魁人的战俘必须要通过这个由整个易洛魁村社成员手持武器围成的通道，期间村社成员不断对其发动攻击。这种“村口围攻”是易洛魁人对待俘虏的第一个步骤，通过了这个考验，战俘还要等待由年长女性决定的将其接纳还是折磨致死的命运。具体参见：Roger M. Carpenter, The renewed,thedestroyed, and the remade: the three thought worlds of the Huron and the Iroquois,1609-1650, Michigan StateUniversity Press,2004.
⑤Reuben Gold Thwaites edited, The Jesuit Relations and Allied Documents: Travels and Explorations of theJesuit Missionaries1610-1791), Cleveland: Burrows,1896, p.84.
①Alice S. Wood,“A catalogue of Jesuit and Ornamental rings from western New York State: Collections ofCharies F. Wray and the Rochester Museum and Science Center”, Historical Archaeology, Vol.8,1974,p.83.
②Rev. William Ingraham Kip, M.A.,The early Jesuit missions in North America, New York: Wiley and Putnan.161Broadway，1846,p.121.
③Kit W. Wesler,“Trade politics and native polities in Iroquoia and Asante”, Society for Comparative Study ofSociety and History, Volume25,Issue04,Oct.1983p.643.
④Roger M. Carpenter,The renewed,the destroyed, and the remade: the three thought worlds of the Huron and theIroquois,1609-1650，Michigan State University Press,2004,p.96.
①[美]威尔克姆E.沃什伯恩：《美国印第安人》，北京：商务印书馆，1997年，第122页。
②CJ Jaenen,” Amerindian Views of French Culture in the Seventeenth Century”, Canadian Historical Review,Volume55, Number3,1974,p.70.
③Nicholas P. Cushner, Why have you come here? The Jesuits and the First Evangelization of Native America，Oxford University Press,2006, p.7.
①Robert F. Berkhofer, The White man’s Indian: images of the American Indian from Columbus to the Present,New York: A Division of Random House,1978, p.13.
②Roger M. Carpenter, The renewed,the destroyed, and the remade: the three thought worlds of the Huron and theIroquois,1609-1650)，East Lansing: Michigan State University Press,2004,p.122.
①Saliha Belmessous,“Assimilation and Racialism in Seventeenth and Eighteenth-Century French ColonialPolicy”, American Historical Review, Vol.110, No.2, April2005, p.323, p.327.
②[加]迪克·加尔诺，李鹏飞，杜发春译：《印第安人:加拿大第一民族的历史现状与自治之路》，民族出版社，2008年，第4页。
③CJ Jaenen,” Amerindian Views of French Culture in the Seventeenth Century”, Canadian Historical Review,Volume55, Number3,1974,p.71.
④Francis Jennings, The Covenant Chain Confederation of Indian tribes with English colonies from its beginningto the Lancaster Treaty of1744, New York: W.W. Norton Company,1984, p.5.
①Gilles Havard, The Great Peace of Montreal of1701: French-Native Diplomacy in the Seventeenth Century,McGill-Queen’s University Press,2001, p.15.
①Bruce G. Trigger,“The Jesuits and the fur trade”, Ethnohistory, Vol.12, No.1, Winter,1965, p.33.
②Francis Jennings, The Covenant Chain Confederation of Indian tribes with English colonies from its beginningto the Lancaster Treaty of1744, New York: W.W. Norton Company,1984, p.78.
①Susan Sleeper-Smith edit, Rethinking the Fur Trade: Culture of exchange in an Atlantic World, Lincoln:University of Nebraska Press,2009, xviii.
②Kit W. Wesler,“Trade politics and native polities in Iroquoia and Asante”, Comparative Studies in Society andHistory, Volume25,Issue04,Oct,1983,p.641,p.644.
③Allen W. Trelease, Indian affairs in colonial New York: the seventeenth century, Ithaca: Cornell UniversityPress,1960, p.43.
④Francis Jennings, The Covenant Chain Confederation of Indian tribes with English colonies from its beginningto the Lancaster Treaty of1744, New York: W.W. Norton Company,1984,p.85.
⑤Francis Jennings, The Covenant Chain Confederation of Indian tribes with English colonies from its beginningto the Lancaster Treaty of1744, New York: W.W. Norton Company,1984, p.49.
①Bruce G. Trigger,“The Jesuits and the fur trade”, Ethnohistory, Vol.12, No.1,Winter,1965,pp.34-36.
②Francis Jennings, The ambiguous Iroquois empire: the Covenant Chain Confederation of Indian Tribes withEnglish Colonies from its beginnings to the Lancaster Treaty of1744, New York: W.W.Norton&Company,1984,p.86.
①Kit W. Wesler,“Trade politics and native polities in Iroquoia and Asante”, Comparative Studies in Society andHistory, Volume25,Issue04,Oct,1983,p.645.
②[英] R.C.西蒙斯著，朱绛等译:《美国早期史——从殖民地建立到独立》，北京：商务印书馆，1994,第201页。
③Bruce G. Trigger,“The Jesuits and the fur trade”, Ethnohistory, Vol.12, No.1，Winter,1965, pp.42-43,p.45.
④Francis Jennings, The ambiguous Iroquois empire: the Covenant Chain Confederation of Indian Tribes withEnglish Colonies from its beginnings to the Lancaster Treaty of1744, New York: W.W.Norton&Company,1984, p.85.
①Gilles Havard, The Great Peace of Montreal of1701:French-Native Diplomacy in the Seventeenth Century,Montreal: McGill-Queen’s University Press,2001, p.16.
②Francis Jennings, The ambiguous Iroquois empire: the Covenant Chain Confederation of Indian Tribes withEnglish Colonies from its beginnings to the Lancaster Treaty of1744, New York: W.W.Norton&Company,1984, p.111.
③The Fur Trade in Canada: An Introduction to Canadian Economic History. Revised and reprinted. Toronto:University of Toronto Press,1999, p.389.
①Daniel K. Richer,“Iroquois versus Iroquois: Jesuit Missions and Christianity In Village Politics,1642-1686”，Ethnohistory,Vol.32, No.1, Winter,1985, p.6.
②Allen W. Trelease. Indian affairs in colonial New York: the seventeenth century, Ithaca: Cornell UniversityPress,1960, p.15.
①Katherine Exarhakos,“The lord of our lands: Seventeenth-Century Jesuit Missions in Canada and NativePerspectives from first Encounters to Conversion”,Saeculum Undergraduate Academic Journal,Vol.17,2012,,p.47.
②Bruce G. Trigger,“The Jesuits and the fur trade”, Ethnohistory, Vol.12, No.1(Winter,1965), p.44.
③Francis Jennings, The Covenant Chain Confederation of Indian tribes with English colonies from its beginningto the Lancaster Treaty of1744, New York: W.W. Norton Company,1984, p.60.
①Nicholas P. Cushner，The Jesuits in colonial America:1565-1767，Language Communications，2002，p.125.
②Charles E. Cleland，Rites of Conquest: The History and Culture of Michigan’s Native Americans)，East Lansing:Michigan State University Press,p.57.
③Richard White, The middle ground: Indians, empires, and republics in the Great Lakes regions,1650-1815，Cambridge: Cambridge University Press,1991, p.15.
④Minnie Myrtle, The Iroquois or The bright side of Indian character,New York：General Books LLC,2009,p.29.
①Cary Miller,“Gifts as Treaties: The political use of received gifts in Anishinaabeg Communities,1820-1832”，The American Indian Quarterly，Volume26, Number2, Spring2002，p.223.
②Richard White, The middle ground: Indians, empires, and republics in the Great Lakes regions,1650-1815)，Cambridge: Cambridge University Press,1991,p.36.
③Daniel K. Richard, Facing East from Indian Country: A narrative history of early America, Cambridge: HarvardUniversity Press,2001, p.7.
④Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andwhites,1700-1744”, The Ohio State University, Ph.D.,1977, p.15.
①Lyon Gardiner Tyler ed., Narratives of Early Virginia,1606-1625),New York: Charles Scribner's Sons，1907,p.313.
②Samuel Hazard，Pennsylvania colonial Records)，T. Fenn&Company,1851，Vol.V，p.197.
③Samuel Hazard，Pennsylvania colonial Records)，T. Fenn&Company,1851，Vol. III, p.49.
④William Johnson,Sir William Johnson Papers，New York: University of the state of New York,1921, Vol. I，pp.769-771.
⑤Gilles Havard, The Great Peace of Montreal of1701:French-Native Diplomacy in the Seventeenth Century，Montreal: McGill-Queen University Press,2001, p.17.
①Ibids, p.33.
②Wilbur R. Jacobs, Wilderness Politics and Indian Gift: The Northern Colonial Frontier1748-1763, Lincoln:University of Nebraska Press,1966, p.12.
③William Johnson,Sir William Johnson Papers，New York: University of the state of New York,1921, II,p.379.
④具体参见: Reuben Gold Thwaites,ed, The Jesuit Relation and Allied Documents,Travels and Explorations ofthe Jesuit Missionaries in New France,1610-1791, BiblioBazaar,2009，Vol. XXI.
⑤具体参见: Roger M. Carpenter,The renewed,the destroyed, and the remade: the three thought worlds of theHuron and the Iroquois,1609-1650，East Lansing: Michigan State University Press,2004.
⑥具体参见: Daniel K. Richter,“Iroquois versus Iroquois: Jesuit Missions and Christianity in villagepolitics,1642-1686”，Ethnohistory, Vol.32, No.1, Winter,1985.
⑦Eric R. Wolf Europe and the People without history，Berkeley: University of California Press,1982,p.3.
①George T. Hunt, Wars of the Iroquois: A study in intertribal trade relations，Madison: University of WisconsinPress,1960,p.3.
②具体参见: Allen W. Trelease, Indian affairs in colonial New York: the seventeenth century, Lincoln: Universityof Nebraska Press,1997.
③具体参见: Gary B. Nash，Red, White, and Black: The people of early America，Pearson，2009，XIV.
④具体参见: Matthew Dennis, Cultivating a landscape of peace: Iroquois-European encounters inseventeenth-century America, Ithaca: Cornell University Press,1993.
⑤冯天瑜主编：《中华文化辞典》，武汉：武汉大学出版社，2001年版，第20页。
⑥萨利姆·阿布：《文化认同性的变形》，《文化认同性的变形》，北京：商务印书馆，2008年版，第10页。
⑦Nicholas P. Cushner, Why have you come here? The Jesuits and the First Evangelization of Native Americ)，Oxford: Oxford University Press,2006, p.7.
①Timothy J. Shannon,“Dressing for success on the Mohawk Frontier: Hendrick, William Johnson, and the IndianFashion”)，William and Mary Quarterly，Third Series, Vol.53, No.1,1996,p.13.
②具体参见：李剑鸣：《美国的奠基时代》（修订本），北京：中国人民大学出版社，2011年。
①Timothy J. Shannon,“Dressing for success on the Mohawk Frontier: Hendrick, William Johnson, and the IndianFashion”)，William and Mary Quarterly，Third Series, Vol.53, No.1,1996, p.31.
②Wilbur R. Jacobs, Wilderness Politics and Indian Gift: The Northern Colonial Frontier1748-1763, Lincoln:University of Nebraska Press,1966, p.13.
①Francis Jennings, The ambiguous Iroquois empire: the Covenant Chain Confederation of Indian tribes withEnglish Colonies from its beginnings to the Lancaster Treaty of1744, New York: W.W.Norton&Company,1984, p.41.
②William N. Fenton, The Great Law and the Longhouse: A political history of the Iroquois Confederacy, Norman:University of Oklahoma Press,1998, p.260.
③Roger Carpenter,“Making war more lethal: Iroquois vs. Huron in the Great Lakes Region,1609to1650”,Michigan Historical Review, Vol.27, No.2, Fall,2001,p.35.
④Ibids,p.35..
①Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andwhites,1700-1744”, The Ohio State University, Ph.D.,1977, p.9.
②Karl H. Schlesier,“Epidemics and Indian middlemen: rethinking the wars of the Iroquois,1609-1653”,Ethnohistory, Vol.23, No.2, Spring,1976,p.131.
①Karl H. Schlesier,“Epidemics and Indian middlemen: rethinking the wars of the Iroquois,1609-1653”,Ethnohistory, Vol.23, No.2, Spring,1976,p.142.
②Daniel K. Richter, The Ordeal of the Longhouse: the peoples of the Iroquois League in the Era of EuropeanColonization, Charlotte: the University of North Carolina Press,1992,p.58.
③Karl H. Schlesier,“Epidemics and Indian middlemen: rethinking the wars of the Iroquois,1609-1653”,Ethnohistory, Vol.23, No.2, Spring,1976, p.129.
④Anthony F. C. Wallace,“Origins of Iroquois neutrality: the Grand Settlement of1701”, Pennsylvania History,Vol.24, No.3, July,1957,p.225.
①Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andwhites,1700-1744”, The Ohio State University, Ph.D.,1977, p.22.
②Ibids, p.28.
③Daniel K. Richter, The Ordeal of the Longhouse: the peoples of the Iroquois League in the Era of EuropeanColonization, Charlotte: the University of North Carolina Press,1992, pp.162-163.
④Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andwhites,1700-1744”, The Ohio State University, Ph.D.,1977, p.30.
⑤具体参见：Dale Miquelon,“After Ryswick: the Five Nations Iroquois in French Diplomacy,1699-1701”, NativeStudies Review, Vol.18Issue1,2009.
①Anthony F.C. Wallace,“Origins of Iroquois neutrality: the Grand Settlement of1701”, Pennsylvania History,Vol.24, No.3, July,1957, pp.223-235.
②Richard Aquila,“The Iroquois restoration: a study of Iroquois power, politics, and relations with Indians andWhites,1700-1744”, The Ohio State University, Ph.D.,1977.
③Allen W. Trelease, Indian affairs in colonial New York: the seventeenth century, Lincoln and London: Universityof Nebraska Press,1997.
④Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andwhites,1700-1744”, The Ohio State University, Ph.D.,1977, p.77.
⑤Francis Jennings, The ambiguous Iroquois empire: the Covenant Chain Confederation of Indian tribes withEnglish Colonies from its beginnings to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984, p.206.
⑥Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andwhites,1700-1744”, The Ohio State University, Ph.D.,1977, p.14.
①Francis Jennings, The ambiguous Iroquois empire: the Covenant Chain Confederation of Indian tribes withEnglish Colonies from its beginnings to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984, p.205.
②Allen W. Trelease, Indian affairs in colonial New York: the seventeenth century, Ithaca: Cornell University Press,1960, pp.244-245.
③Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andwhites,1700-1744”, The Ohio State University, Ph.D.,1977, p.33.
①Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andwhites,1700-1744”, The Ohio State University, Ph.D.,1977,p.36, p.37, p.39.
②Francis Jennings, The ambiguous Iroquois empire: the Covenant Chain Confederation of Indian tribes withEnglish Colonies from its beginnings to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984, p.81.
①Karl H. Schlesier,“Epidemics and Indian middlemen: rethinking the wars of the Iroquois,1609-1653”,Ethnohistory, Vol.23, No.2, Spring,1976, p.135.
②Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andwhites,1700-1744”, The Ohio State University, Ph.D.,1977, p.33, p.40.
③Ibids, p.122.
①William N. Fenton, The Great Law and the Longhouse: A political history of the Iroquois Confederacy, Norman:University of Oklahoma Press,1998, p.275.
①Kurt Anders Jordan,“The Archaeology of the Iroquois restoration: settlement, housing, and economy at adispersed Seneca Community, ca. A. D.1715-1754”, Submitted in partial fulfillment of the requirements for thedegree of Doctor of Philosophy in the Gradate School of Arts and Sciences, Columbia University,2002, p.8.
②Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andwhites,1700-1744”, The Ohio State University, Ph.D.,1977, p.155.
③J. N. B. Hewitt,“Legend of the founding of the Iroquois League”, American Anthropologist, Vol.5, No.2, Apr.,1892, p.136.
④Francis Jennings, The ambiguous Iroquois empire: the Covenant Chain Confederation of Indian tribes withEnglish Colonies from its beginnings to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984, p.113.
①Francis Jennings, The ambiguous Iroquois empire: the Covenant Chain Confederation of Indian tribes withEnglish Colonies from its beginnings to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984,pp.91-92.
②Ibids, xvi, xvii.
①Francis Jennings, The ambiguous Iroquois empire: the Covenant Chain Confederation of Indian tribes withEnglish Colonies from its beginnings to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984,pp.6-7.
①Francis Jennings, The History and Culture of Iroquois diplomacy: an interdisciplinary guide to the treaties ofthe Six Nations and Their League, Syracuse: Syracuse University Press,1985, p.89.
②Francis Jennings, The History and Culture of Iroquois diplomacy: an interdisciplinary guide to the treaties ofthe Six Nations and Their League, Syracuse: Syracuse University Press,1985, p.95.
②Francis Jennings, The History and Culture of Iroquois diplomacy: an interdisciplinary guide to the treaties of theSix Nations and Their League, Syracuse: Syracuse University Press,1985, p.16, p.21, p.23.
③需要说明的是，Yonnondio和Corlar都是易洛魁人对欧洲殖民者的称呼，并没有实际的意义，这样的称呼仅仅源自易洛魁人对某个最早的殖民地长官的称呼，因为印第安人有将姓名一代代流传的传统，所以经常用已经死去的欧洲殖民地长官的姓名称呼现任欧洲殖民地长官。
④Francis Jennings, The Covenant Chain Confederation of Indian tribes with English colonies from its beginningto the Lancaster Treaty of1744, New York: W.W. Norton Company,1984, p.185.
⑤Francis Jennings, The History and Culture of Iroquois diplomacy: an interdisciplinary guide to the treaties ofthe Six Nations and Their League, Syracuse: Syracuse University Press,1985, p.95.
②Francis Jennings, The Covenant Chain Confederation of Indian tribes with English colonies from its beginningto the Lancaster Treaty of1744, New York: W.W. Norton Company,1984, p.199.
①Francis Jennings, The ambiguous Iroquois empire: the Covenant Chain Confederation of Indian tribes withEnglish Colonies from its beginnings to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984, p.41.
②Matthew Dennis, Cultivating a landscape of peace: Iroquois-European encounters in seventeenth-centuryAmerica, Ithaca and London: Cornell University Press,1993, p.186, p.198.
③Robert F. Berkhofer, Images of the American Indian from Columbus to the present: the White man’s Indian, NewYork: Vintage Books,1978, p.115.
①Matthew Dennis, Cultivating a landscape of peace: Iroquois-European encounters in seventeenth-centuryAmerica, Ithaca and London: Cornell University Press,1993, p.220.
②Ibids,p.222.
③Francis Jennings, The history and culture of Iroquois diplomacy: an interdisciplinary guide to the treaties of theSix Nations and their league, New York: Syracuse University Press,1985, p.58.
④Matthew Dennis, Cultivating a landscape of peace: Iroquois-European encounters in seventeenth-centuryAmerica, Ithaca and London: Cornell University Press,1993, p.190.
①Francis Jennings, The history and culture of Iroquois diplomacy: an interdisciplinary guide to the treaties of theSix Nations and their league, New York: Syracuse University Press,1985, p.68.
②Matthew Dennis, Cultivating a landscape of peace: Iroquois-European encounters in seventeenth-centuryAmerica, Ithaca and London: Cornell University Press,1993, p.183.
③Anthony F. C. Wallace,“Origins of Iroquois neutrality: the Grand Settlement of1701”, Pennsylvania History,Vol.24, No.3, July,1957, p.223.
①Gilles Havard, The Great Peace of Montreal of1701: French-Native Diplomacy in the Seventeenth Century,Montreal: McGill-Queen’s University Press,2001, p.4
②具体参见：Richard Haan,“The problem of Iroquois neutrality: suggestions for revision”, Ethnohistory, Vol.27,No.4, Autumn,1980,pp.317-330.
①Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andwhites,1700-1744”, The Ohio State University, Ph.D.,1977, pp.156-157.
①Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andwhites,1700-1744”, The Ohio State University, Ph.D.,1977, pp.162-164.
②William N. Fenton, The Great Law and the Longhouse: A political history of the Iroquois Confederacy, Norman:University of Oklahoma Press, p.6.
③[英] R.C.西蒙斯著，朱绛，常绍民，林鲁卿，吴律衡，罗晓译：《美国早期史——从殖民地建立到独立》，北京：商务印书馆，1994年，p.201, p.206.
①Jon William Parmenter,“At the Wood;s edge: Iroquois foreign relations,1727-1768”, Doctor ofPhilosophy(History) in the University of Michigan,1999, Viii.
②(美)威尔克姆·E·沃尔什恩著，陆毅译:《美国印第安人》,商务印书馆，1997年，第160至163页。
③具体参见: F.C.Wallace, The Death and rebirth of the Seneca, New York: Random House,1970.
①(美)威尔克姆·E·沃尔什恩著，陆毅译:《美国印第安人》,商务印书馆，1997年，第160至163页。
②同上,第163页。
③F.C.Wallace, The Death and rebirth of the Seneca, New York: Random House,1970, p.143.
④(美)威尔克姆·E·沃尔什恩著，陆毅译:《美国印第安人》,商务印书馆，1997年，第162页。
①THE KING，The Royal Proclamation，GEORGE R. Last HTML revision:20February,1996. William F. Matonhttp://www.solon.org2011-3-11
②Graymont,Barbara, The Iroquois in the American Revolution, Syracuse University Press,1972,http://books.google.com.hk2011-3-11
③F.C.Wallace, The Death and rebirth of the Seneca, New York: Random House,1970, p.120.
④David Levinson,“An Explanation for the Oneida-Colonist Alliance in the American Revolution”, Ethnohistory,Vol.23, No.3(Summer,1976), pp.265-289.
①David J. Norton,“Rebellious younger brother: Oneida leadership and diplomacy1750-1800”, Submitted inpartial fulfillment of the requirements for the degree of Doctor of Philosophy, Faculty of Graduate Studies, TheUniversity of Western Ontario,2004, p.165.
②William N. Fenton, The Great Law and the Longhouse: A political history of the Iroquois Confederacy, Norman:University of Oklahoma Press,1998, p.104.
③Graymont,Barbara, The Iroquois in the American Revolution, Syracuse University Press,1972, p.192.
④Keith Krawczynksi, ed. History in Dispute, Vol.12: The American Revolution,1763-1789. St. James Press,2003.
①(美)威尔克姆·E·沃尔什恩著，陆毅译:《美国印第安人》,商务印书馆，1997年，pp.160-163.
②Karim M. Tiro,“’We wish to do you good’: The Quaker Mission to the Oneida Nation,1790-1840”, Journal ofthe Early Republic, Vol.26, No.3(Fall,2006), p.355.
③Timothy J. Shannon. Iroquois diplomacy on the early American Frontier)，Penguin Books,2008, p.202.
①Allen W. Trelease, Indian affairs in colonial New York: the seventeenth century, Ithaca: Cornell University Press,1960, p.12.
②Anthony F. C. Wallace: The death and rebirth of the Seneca，New York: Random House,1972, p.199.
③Maria Christina Gianferrari,“Hybrid Voices/Hybrid Texts: A study of syncretism in the works of SamsonOccom, Handsome Lake, Leslie Marmon Silko and Louise Erdrich”, A Dissertation presented for the Degree ofDoctor of Philosophy, State University of New York at Stony Brook, May1999, p.81.
④Karim M. Tiro,“’We wish to do you good’: The Quaker Mission to the Oneida Nation,1790-1840”, Journal ofthe Early Republic, Vol.26, No.3,Fall,2006, p.362.
①Keith Krawczynksi, ed. History in Dispute, Vol.12: The American Revolution,1763-1789. St. James Press,2003.
②Graymont,Barbara, The Iroquois in the American Revolution, Syracuse University Press,1972, p.41.http://books.google.com.hk2011-3-13
③Keith F.Otterbein,”Why the Iroquois won:an aanalysis of Iroquois military tactics”,Ethnohistory, Vol.11, No.1,Winter,1964, p.58.
④Elizabeth Tooker,“The League of the Iroquois: its History, Politics, and Ritual,”, Handbook of North AmericanIndians, Vol15, ed. Bruce Trigger (Washington,1978), p.420.
⑤Graymont,Barbara,”The Iroquois in the American Revolution”, Syracuse University Press,1972, p.23.http://books.google.com.hk2011-3-13
①Graymont,Barbara,”The Iroquois in the American Revolution”, Syracuse University Press,1972, p.155.
①James H. Merrell,“Declarations of Independence:Indian-White Relations in the New Nation”, JackP.Greene,ed.,The American revolution:its Character and Limits.New York and London: New York UniversityPress,1987, p.46.
②皮埃尔—安德烈·塔吉耶夫著，高凌瀚译:《种族主义源流》，上海：三联书店，2007，第9页。
③李剑鸣：《美国土著部落地位的演变与印第安人的公民权问题》，《美国研究》，1994，第2期，第35页。
①Commissioner of Indian Affairs, Treaties between the United States of America, and the several Indian Tribes,from1778to1837: with a copious table of contents, Washington,D.C: Langtree and O’sullivan,1837, p.53.
②Karim M. Tiro,“We wish to do you good: The Quaker Mission to the Oneida Nation,1790-1840”, Journal ofthe Early Republic, Vol.26, No.3(Fall,2006), p.368.
③Paul S. Boyer, Clifford E. Clark, Suzanne Jeans, The Enduring Vision1877. Wadsworth Publishing Co Inc2011,p.210.
④The United States in Congress assemble,A Proclamation,1783，http://memory.loc.gov2011-3-11
①Commissioner of Indian Affairs, Treaties between the United States of America, and the several Indian Tribes,from1778to1837: with a copious table of contents, Washington,D.C: Langtree and O’sullivan,1837, pp.72-73.
②Ibids, pp.90-91.
③具体参见: F.C.Wallace,The Death and rebirth of the Seneca, New York: Random House,1970.
①[法]托克维尔，董国良译：《论美国的民主》，北京：商务印书馆，1988年，第376-377页。
②Karim M. Tiro,“We wish to do you good: The Quaker Mission to the Oneida Nation,1790-1840”, Journal ofthe Early Republic, Vol.26, No.3(Fall,2006), p.355.
③Anthony F.C. Wallace,“Handsome Lake and the Great Revival in the West”,American Quarterly，Vol.4, No.2,Summer,1952, p.157.
④Alex F. Ricciardelli,“The adoption of White agriculture by the Oneida Indians”, Ethnohistory, Vol.10, No.4,Autumn,1963, pp.287-288.
①[美]威尔克姆E.沃什伯恩：《美国印第安人》，北京：商务印书馆，1997年，第132页。
①[法]托克维尔，董国良译：《论美国的民主》，北京：商务印书馆，1988年，第380页，385页。
②20世纪初，美国人类学家阿瑟C.帕克通过田野调查发现：哈德萨姆·雷克宗教的信仰者多为部落内的老年人。哈德萨姆·雷克宗教仪式上所使用的易洛魁语言以及宗教创造者的部落成员身份，都是其对这年老人们的吸引力之所在。在易洛魁人部落遭到白人社会侵略和掠夺的情况下，部落归属感和宗教情感相混合，使人们更乐于接受这种新宗教。具体参见：Arthur C. Parker, The code of Handsome Lake, the Seneca prophet,Albany: University of the state of New York,1913.20世纪60年代，人类学家安东尼F.C.华莱士再次对纽约州西部的塞尼卡人进行田野调查，发现该部落内曾经的传统派已经消失，而哈德萨姆·雷克宗教信徒也由原来的“开化派”转变成为新的保守派，而与部落内的基督徒相对峙。部落内年轻成员大多已放弃该宗教。具体参见：Anthony F. C. Wallace: The death and rebirth of the Seneca，New York: Random House,1972.
①李剑鸣：《文化的边疆：美国印第安人与白人文化关系史论》，天津：天津人民出版社，1994年，第236页。
②Alfred G. Hilbert,“Handsome Lake: The Iroqouis Who Saw Visions”, The Crooked Lake Review, February1995,http://www.crookedlakereview.com/2013/9/12
①Alex F. Ricciardelli,“The Adoption of the White Agriculture by the Oneida Indians”, Ethnohistory, Fall1963,Vol.10, No.4, p.309.
②李剑鸣：《文化的边疆：美国印第安人与白人文化关系史论》，天津：天津人民出版社，1994年，第237-238页。
①Alex F. Ricciardelli,“The Adoption of White Agriculture by the Oneida Indians”, Ethnohistory, Fall1963, Vol.10, No.4, p.324.
②李剑鸣：《文化的边疆：美国印第安人与白人文化关系史论》，天津：天津人民出版社，1994年，第238页。
①Susan Schcckcl, The insistence of Indian, Princton University Press,1998, p.4.
②Anthony F. C. Wallace,“Revitalization Movements”, American Anthropologist, New Series, Vol.58, No.2(Apr.,1956), pp.264-281.
①具体参见：Alfred G. Hilbert,“Handsome Lake: The Iroqouis Who Saw Visions”, The Crooked Lake Review,February1995, http://www.crookedlakereview.com/2013/9/12
②W.M. Beauchamp,“The new religion of the Iroquois”, The Journal of American Folklore, Vol.10, No.38Jul.-Sep.,1897, pp.171-173.
③这个版本的《哈德萨姆·雷克宗教典籍》（The code of Handsome Lake,易洛魁语为Gai’wiio’）是通过19世纪中期召开的传教者大会上确定的。这次会议在哈德萨姆·雷克的家乡——冷泉（Cold Spring）召开。会上，来自于Cattaraugus塞尼卡部落首领约翰·杰克（John Jacket）的版本被永久确立为《哈德萨姆·雷克宗教典籍》的版本。这本宗教典籍的翻译工作最终由一位印第安人基督教传教士威廉·蓝天（WilliamBluesky）翻译成英文。具体参见：Arthur C. Parker, The code of Handsome Lake, the Seneca prophet, Albany:University of the state of New York,1913.
①Arthur C. Parker, The code of Handsome Lake, the Seneca prophet, Albany: University of the state of New York,1913, p.27.
①Arthur C. Parker, The code of Handsome Lake, the Seneca prophet, Albany: University of the state of New York,1913, p.38.
①Arthur C. Parker, The code of Handsome Lake, the Seneca prophet, Albany: University of the state of New York,1913, p.49, p.62, pp.71-72.
①Arthur C. Parker, The code of Handsome Lake, the Seneca prophet, Albany: University of the state of New York,1913, p.63, p.64, p.65, p.66, p.68.
②具体参见：Thomas Jefferson,“Jefferson’s Indian Addresses to Brother Handsome Lake”, Washington,November3,1802. http://avalon.law.yale.edu/19th_century/jeffind2.asp2013/11/3
①Thomas Jefferson,“Jefferson’s Indian Addresses to Brother Handsome Lake”, Washington, November3,1802.http://avalon.law.yale.edu/19th_century/jeffind2.asp2013/11/3
②Ibids.
③Arthur C. Parker, The code of Handsome Lake, the Seneca prophet, Albany: University of the state of New York,1913, p.10.
④Ibids, p.11.
⑤Maria Christina Gianferrari,“Hybrid Voices/Hybrid Texts: A study of syncretism in the works of SamsonOccom, Handsome Lake, Leslie Marmon Silko and Louise Erdrich”, A Dissertation presented for the Degree ofDoctor of Philosophy, State University of New York at Stony Brook, May1999, pp.80-81.
①李剑鸣：《文化的边疆：美国印第安人与白人文化关系史论》，天津：天津人民出版社，1994年，第238页，第240页。
②Maria Christina Gianferrari,“Hybrid Voices/Hybrid Texts: A study of syncretism in the works of SamsonOccom, Handsome Lake, Leslie Marmon Silko and Louise Erdrich”, A Dissertation presented for the Degree ofDoctor of Philosophy, State University of New York at Stony Brook, May1999, p.86.
①Ibids, p.88.
②Michael Leroy Oberg, Native America. A History, Wiley-Blackwell,2001, p.173.
①Maria Christina Gianferrari,“Hybrid Voices/Hybrid Texts: A study of syncretism in the works of SamsonOccom, Handsome Lake, Leslie Marmon Silko and Louise Erdrich”, A Dissertation presented for the Degree ofDoctor of Philosophy, State University of New York at Stony Brook, May1999, p.88.
②周大鸣：《文化人类学概论》，广州：中山大学出版社，2009年，第224，226，227，228页。
①Gary B. Nash, Red, White, and Black: The people of early America, Prentice Hall,2000, xiv.
②Allen W. Trelease, Indian affairs in colonial New York: the seventeenth century, Ithaca: Cornell UniversityPress,1960, vi-vii.
[1]俄克拉荷马州立大学图书馆电子出版中心（Library electronic publishing center ofOklahoma State University）http://digital.library.okstate.edu/
[2] American Journeys: Eyewitness Accounts of Early American Exploration and Settlement: ADigital Library and Learning Center. http://www.americanjourneys.org/
[3]图书馆网络资源：Google、Jstor、Ebsco、ProQuest、CNKI.
[4]美国国会图书馆（The Library of Congress）http://www.loc.gov/
[5] UShistory.org. http://www.ushistory.org/
[6] The Iroquois County Links http://www.iroquoiscounty.net/
美国种族事务署、美国哲学协会、罗切斯特大学、罗切斯特博物馆、纽约州博物馆、纽约州立大学布法罗分校、纽约州立大学出版社、易洛魁人博物馆、俄克拉荷马州立大学、俄克拉荷马大学出版社、内布拉斯加大学出版社、新墨西哥大学出版社、康奈尔大学出版社、《宾夕法尼亚历史》（Pennsylvania History）、《人类学季刊》（Anthropological Quarterly）、《美国人类学家》(American Anthropologist)、《种族历史》（Ethnohistory）、《美国古代》（AmericanAntiquity）、《美国印第安人季刊》（American Indian Quarterly）《美国民俗学杂志》（The Journalof American Folklore）、《威廉与玛丽季刊》（The William and Mary Quarterly）。
[1] American Board of Commissioners for Foreign Missions,The Missionary herald; containingthe proceedings at large of the American board of commissioners for foreign missions:with ageneral view of other benevolent operations.Boston: Crocker and Brewster,1841.(google电子书下载)
[2] An account of conferences held,and treaties made,between major-general Sir WilliamJohnson,Bart.and the chief Sachems and Warriours of theMohawks,Oneidas,Onondagas,Cayugas,Senekas,Tulkaroras,Augbquageys,Indian nations inNorth America,Londond:Printed for A.Millar,in the strand.M.DCC.LVI.(google电子书下载)
[3] Annual report of the commissioner of Indian affairs, transmitted with the message of thepresident at the opening of the second session of the twenty-seventhcongress,1840-1841,Washington:Printed by Thomas Allen.1841.(google电子书下载)
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[5]“Halliday Jackson’s journal to the seneca indians,1798-1800:Part II”,PennsylvaniaHistory,Vol.19,No.3(July,1952),pp.325-349, http://www.jstor.org/stable/277693302011/11/24
[6] Arthur Caswell Parker,The code of Handsome Lake,the Seneca prophet, ForgottenBooks,1913.(google图书全文阅览)
[7] Charles Deane,James Freeman Clarke,Charies C.Smith,George Dexter,WinslowWarren,Delano A.Goddard,“October Meeting,1882.Historical sketch of thesociety;Dr.Belkanp’s tour to Oneida,1796;Memoirs communicated; Memoir of Hon. Charlesh.Warren;Memoir of Erastus B.Bigelow;Memoirs of Delano A.Goddard,” Proceedings of theMassachusetts Historical Society,Vol.19(1881-1882),pp385-445.http://www.jstor.org/stable/250795922012/4/1/
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[28] Philadelphia Yearly Meeting of the Religious Society of Friends, Society of FriendsA sketch ofthe further proceedings of the committees appointed by the Yearly Meetings of Friends ofPennsylvania,and Maryland,for promoting the improvement and gradual civilization of theIndian natives in some parts of North America.London:printed and sold by W.Phillips,GeorgeYard,1812.(google电子书下载)
[29] A brief account of the proceedings of the committee,appointed in the year1795by the YearlyMeeting of Friends of Pennsylvania,New-Jersey,for promoting the improvement and gradualcivilization of the Indian Natives. Philadelphia Printed: London Reprinted,and sold ByPhilips and Fardon.1806.(google电子书下载)
[30]“Proclamation of1763”, http://www.ushistory.org/2011-3-11
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[32] Richard Peters,ESQ.,edited,The public statutes at large of the United States of America,fromthe organization of the Government in1789,to March3,1845.Arranged in ohronologicalorder with reperences to the matter of each act and to the subsequent acts on the samesubject.and copious notes of the decisions of the courts of the United States,Vol.II.Boston:Charles C.Little and James Brown.1848.(google电子书下载)
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[34] Seneca Nation, New York Yearly Meeting of the Religious Society of Friends (Hicksite:1828-1955), United States. President (1850-1853: Fillmore)，Memorial of the SenecaIndians, to the president of the United Sates,also an address from the committee offriends,who have extended care to these Indians,and an extract from the report of thecommissioner of Indian affairs.Baltimore: Printed by William Wooddy&Son,1850.(google电子书下载)
[35] Some account of the conduct of the religious society of friends towards the Indian tribes inthe settlement of the colonies of east and west Jersey and Pennsylvania: with a briefnarrative of their labours for the civilization and Christian instruction of the Indians, fromthe time of these settlement in America, to the year1843.Published by the AboriginesCommittee of the meeting for sufferings,London:Edward Marsh,84,Houndsditch.1844.(google电子书下载)
[36] Some particulars relative to the continuance of the endeavours, on the part of the society offriends in the United States of North America, for the improvement and gradual civilition ofthe Indian natives,London: Printed and sold by William Phillips,1823.(google电子书下载)
[37] Speech of Mr. Walker, of Mississippi, on the Bill presented by Himself, limiting the sale of thepublic lands to actual settlers. Delivered in the Senate of the U.S. January14,1837.(google电子书下载)
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[1] Craig A.Miller,”Power,political economy, and war on the Anglo-Indian frontier,1636-1727, Adissertation submitted to the Faculty of the Graduate School of the University at Buffalo,StateUniversity of New York in partial fulfillment of the requirements for the degree of Doctor ofPhilosophy Department of History,2010.http://61.138.177.38/rewriter/PROQUEST_UMI/http/opcs9b-khr9dct9bm2012/4/14
[2] David J. Norton,“Rebellious younger brother: Oneida leadership and diplomacy,1750-1800,Graduate Program in History submitted in partial fulfillment of the requirements for the degreeof Doctor of Philosophy, Faculty of Graduate Studies”,The University of WesternOntario,London,Ontario,Canada,2004.http://61.138.177.38/rewriter/PROQUEST_UMI/http/opcs9b-khr9dct9bm2012/4/14
[3] Denis Foley,An ethnohistoric and ethnographic analysis of the Iroquois from the aboriginal erato the present suburban era. State University of New York at Albany,Ph.D.1975.(国家图书馆借阅)
[4] Hollye Hurst,“A Narrative study of contemporary ritual and the revitalization of the spiritualimagination”, A dissertation presented to the Faculty of the California Institute of IntegralStudies in partial fulfillment of the requirements for the Degree Doctor of Philosophy,1995.http://61.138.177.38/rewriter/PROQUEST_UMI/http/opcs9b-khr9dct9bm/Detail.aspx?pid=hBqR8mrrd7I%3d2012/4/14
[5] James Alexander Tuck,”Iroquois cultural development in central New York”, SyracuseUniversity,Ph.D.,1969.（国家图书馆借阅）
[6] Jon William Parmenter,”At the wood’s edge:Iroquois foreign relations,1727-1768”, Adissertation submitted in partial fulfillment of the requirements for the degree of Doctor ofPhilosophy(History)in the University of Michigan,1999.http://61.138.177.38/rewriter/PROQUEST_UMI/http/opcs9b-khr9dct9bm/Detail.aspx?pid=XRlwLngEylk%3d2012/4/14
[7] Kimberly Louise Williams-Shuker,”Cayuga Iroquois households and gender relations duringthe contact period: an investigation of the Rogers farm site,1660s-1680s”， Submitted to theGraduate Faculty of Arts and Sciences in partial fulfillment of the requirements for the degreeof Doctor of Philosophy, University of Pittsburgh,2005.http://61.138.177.38/rewriter/PROQUEST_UMI/http/opcs9b-khr9dct9bm/Detail.aspx?pid=f8evZbYa5M4%3d2012/4/14
[8] Lisa Marie Anselmi,”New Materials,Old ideas: Native use of European-Introduced metals inthe Northeast”，A thesis submitted in conformity with the requirements for the degree ofDoctor of Philosophy Graduate Department of Anthropology University of Toronto,2004.http://61.138.177.38/rewriter/PROQUEST_UMI/http/opcs9b-khr9dct9bm/Detail.aspx?pid=19kN1ZAmkys%3d2012/4/14
[9] Louise Johnston,”The covenant chain of peace:metaphor and religious thought in Seventeenthcentury Haudenosaunee council oratory”, A thesis submitted in partial fulfillment of therequirements of the degree of Doctor of Philosophy,2004.http://61.138.177.38/rewriter/PROQUEST_UMI/http/opcs9b-khr9dct9bm/Detail.aspx?pid=zkYsYC1HwlA%3d2012/4/14
[10] Maria Christina Gianferrari,”Hybrid Voices/Hybrid Texts: A study of syncretism in the worksof Samson Occom, Handsome Lake, Leslie Marmon Silko and Louise Erdrich”, ADissertation presented to The Graduate School in Partial fulfillment of the requirements forthe Degree of Doctor of Philosophy in English, State University of New York at StoneBrook,1999.http://61.138.177.38/rewriter/PROQUEST_UMI/http/opcs9b-khr9dct9bm/Detail.aspx?pid=6eN88i6aBJg%3d2012/4/14
[11] Micheal Gunther,‘The deed of Gift’: Borderland encounters, landscape change, and the‘Many Deeds of War’ in the Hudson-Champlain Corridor,1690-1791, A dissertationpresented to the Graduate and Research Committee of Lehigh University2010.http://61.138.177.38/rewriter/PROQUEST_UMI/http/opcs9b-khr9dct9bm/Detail.aspx?pid=l5dHnpkWgUM%3d2012/4/14
[12] Richard Aquila,“The Iroquois restoration: A study of Iroquois power,politics, and relationswith Indians and whites,1700-1744”,The Ohio state University,Ph.D.,1977,History, UnitedStates.（国家图书馆借阅）
[13] Sidney James Horton,“Seneca and their Neighbors: An Ethnographic and Historical Portrait”,A dissertation submitted to the Faculty of the Graduate School of the State University of NewYork at Buffalo in partial fulfillment of the requirements for the degree of Doctor ofPhilosophy Department of Anthropology,2009.http://61.138.177.38/rewriter/PROQUEST_UMI/http/opcs9b-khr9dct9bm/Detail.aspx?pid=ke6RVDcNDzo%3d2012/4/14
[14] Stephen Delbert Feeley,“Tuscarora Trails: Indian migrations, war, and constructions ofColonial Frontiers”, A dissertation presented to the Graduate Faculty of the colledge ofWilliam and Mary in Candidacy for the Degree of Doctor of Philosophy,2007.http://61.138.177.38/rewriter/PROQUEST_UMI/http/opcs9b-khr9dct9bm/Detail.aspx?pid=rGLYE1iB9kg%3d2012/4/14
[15] Tom Arne Midtrod,“So great a correspondence”: Native American Diplomacy in the HudsonValley,1609-1783, A dissertation submitted to the Degree of Doctor of Philosophy,NorthernIllinois University,2008.http://61.138.177.38/rewriter/PROQUEST_UMI/http/opcs9b-khr9dct9bm/Detail.aspx?pid=uLrOzqpxQyw%3d2012/4/14
[16] Veronica Evaneshko,“Tonawanda Seneca ethnic identity: Functional and processual analysis”,The University of Arizona,Ph.D.,1974.（国家图书馆借阅）
[1] Abraham H. Cassell compiled,”Notes on the Iroquois and Delaware Indians”, The Pennsylvania Magazine ofHistory and Biography, Vol.1, No.2(1877), pp.163-167http://www.jstor.org/stable/200842742012/4/13
[2] Ake Hultkrantz,”North American Indian religion in the History of research: A General Survey”,History of religions,Vol.7.No.2,1967,pp.112-148. http://www.jstor.org/stable/10617672011/12/17
[3] Alfred A.Cave,”The Delaware Prophet Neolin: A Reappraisal”,Ethnohistory,Vol/46,No.2,1999,pp.265-290http://www.jstor.org/stable/4829622011/11/24
[4]”The Shawnee prophet, Tecumseh,and Tippecanoe: A case study of historical myth-making”,Journal of the Early Republic, Vol.22,No.4,2002,pp.637-673http://www.jstor.org/stable/31247612011/11/22
[5] Allen W. Trelease,”The Iroquois and the Western fur trade: A problem in interpretation”, TheMississippi Valley Historical Review, Vol.49, No.1(Jun.,1962), pp.32-51http://www.jstor.org/stable/18894642012/4/10
[6] Alice S. Wood,”A catalogue of Jesuit and Ornamental Rings from Western New York State:Collections of Charies F. Wray and the Rochester Museum and Science Center”, HistoricalArchaeology,1974, pp.83-104http://www.jstor.org/stable/256152492012/4/10
[7] Alan Taylor,”The divided gound: Upper Canada, New Uork,and the Iroquois SixNations,1783-1815”, Journal of the Early Republic,Vol.22, No.1, Spring,2002,pp55-75http://www.jstor.org/stable/31248582012-4-10
[8] Alexander F. Chamberlain,”Iroquois in Northwestern Canada”, American Anthropologist, NewSeries, Vol.6, No.4(Jul.-Sep.,1904), pp.459-463http://www.jstor.org/stable/6592762012/4/13
[9] Amanda Porterfield,”Witchcraft and the colonization of Algonquian and Iroquois cultures”,Religion and American Culture: A Journal of Interpretation, Vol.2, No.1(Winter,1992), pp.103-124http://www.jstor.org/stable/11240162012/4/13
[10]”Feminist Theology as a revitalization movement”,SociologicalAnalysis,Vol.48,No.3,1987,pp.234-244. http://www.jstor.org/stable/37115202011/12/10
[11] Anthony F.C.Wallace,”New Religious among the Delaware Indians,1600-1900”, Southwestern Journal ofAnthropology,Vol.12,No.1,1956, pp.1-21. http://www.jstor.org/stable/36288552011/12/17
[12]”Revitalization Movements”, American Anthropologist,New Series,Vol.58,No.2,1956,pp.264-281.http://www.jstor.org/stable/6654882011/11/15
[13]”The Dekanawideh myth analyzed as the record of a revitalization movement”, Ethnohistory,Vol.5,No.2,1958,pp.118-130, http://www.jstor.org/stable/4805722011/12/10
[14]“Handsome Lake and the Great revival in the West”, American Quarterly, Vol.4, No.2(Summer,1952), pp.149-165. http://www.jstor.org/stable/30313862012/4/10
[15]”Origins of Iroquois neutrality: The grand settlement of1701”, Pennsylvania History, Vol.24,No.3(July,1957), pp.223-235http://www.jstor.org/stable/277697452012-4-10
[16]”The Tuscaroras: Sixth nation of the Iroquois confederacy”, Proceedings of the AmericanPhilosophical Society, Vol.93, No.2, Studies of Historical Documents in the Library of theAmerican Philosophical Society (May16,1949), pp.159-165http://www.jstor.org/stable/31434352012/4/13
[17]”Dreams and the wishes of the soul: A type of Psychoanalytic theory among the seventeenthcentury Iroquois”, American Anthropologist, New Series, Vol.60, No.2(Apr.,1958), pp.234-248http://www.jstor.org/stable/6651592012/4/13
[18] Arthur C.Parker,”Iroquois sun myths”, The Journal of American Folklore, Vol.23, No.90(Oct.-Dec.,1910), pp.473-478http://www.jstor.org/stable/5343342012/4/13
[19]”Secret medicine societies of the Seneca”, American Anthropologist, New Series, Vol.11, No.2(Apr.-Jun.,1909), pp.161-185http://www.jstor.org/stable/6594602012/4/13
[20] Brian Sandberg,”Beyond encounters: religion, ethnicity,and violence in the early modernatlantic world,1492-1700”, Journal of World History, Vol.17, No.1(Mar.,2006), pp.1-25http://www.jstor.org/stable/200793582012/4/13
[21] Bruce P. Dohrenwend and Robert J. Smith,”Toward a theory of acculturation”, SouthwesternJournal of Anthropology, Vol.18,No.1,1962,pp.30-39. http://www.jstor.org/stable/36291212012/4/13
[22] Bruce G. Trigger,”The Jesuits and the fur trade”, Ethnohistory, Vol.12, No.1(Winter,1965),pp.30-53http://www.jstor.org/stable/4808662012-4-10
[23]”Settlement as an aspect of Iroquoian adaptation at the time of Contact”, AmericanAnthropologist, New Series, Vol.65, No.1(Feb.,1963), pp.86-101http://www.jstor.org/stable/6672612012-4-10
[24] Bruce E. Johansen,” Commentary on the Iroquois and the U.S. Constitution: Native AmericanSocieties and the evolution of democracy in America,1600-1800”, Ethnohistory,Vol.37, No.3, Summer,1990,pp.279-290http://www.jstor.org/stable/4824472012-4-10
[25] C. Mattew Snipp,”Sociological Perspectives on American Indians”, Annual Review ofSociology, Vol.18,1992,pp.351-371, http://www.jstor.org/stable/20834582011/12/17
[26] Christopher Vecsey,”The story and structure of the Iroquois Confederacy”, Journal of theAmerican Academy of religion,Vol.54,No.1,1986,pp.79-106.http://www.jstor.org/stable/14641012011/12/10
[27]”The story and structure of the Iroquois confederacy”, Journal of the American Academy ofReligion, Vol.54, No.1(Spring,1986), pp.79-106http://www.jstor.org/stable/14641012012/4/13
[28] Chester P. Holway,”The Iroquois traded better than they knew”, The Wisconsin Magazine ofHistory, Vol.37, No.2(Winter,1953-1954), pp.108-109http://www.jstor.org/stable/46326712012-4-10
[29] Charles E. Hunter,” The Delaware Nativist Revival of the Mid-Eighteenth Century”,Ethnohistory, Vol.18, No.1(Winter,1971), pp.39-49http://www.jstor.org/stable/481593
[30] Christopher L.Miller and George R.Hamell,”A new perspective on indian-white contact:Cultural symbols and colonial trade”, The Journal of American History, Vol.73, No.2(Sep.,1986), pp.311-328http://www.jstor.org/stable/19082242012/4/13
[31] Craig S.Keener,”An ethnohistorical analysis of Iroquois assault tactics used agaist fortifiedsettlements of the Northeast in the seventeenth century”, Ethnohistory46.4(1999)777-807http://muse.jhu.edu/journals/ethnohistory/v0462012/4/13
[32] Daniel K. Richter,”Iroquois versus Iroquois: Jesuit missions and christianity in villagepolitics,1642-1686”, Ethnohistory32(1),1985,pp.1-16http://www.jstor.org/stable/4820902012/4/10
[33]”Cultural brokers and intercultural politics: New York-Iroquois relations,1664-1701”, TheJournal of American History, Vol.75, No.1(Jun.,1988), pp.40-67http://www.jstor.org/stable/18896542012-4-10
[34]’’Believing that many of the Red people suffer much for the want of food’: Hunting,Agriculture,and a Quaker construction of indianness in the Early Republic”, Journal of theEarly Republic,Vol.19,No.4,1999,pp.601-628http://www.jstor.org/stable/31251352012//4/13
[35]”War and culture: The Iroquois experience”, The William and Mary Quarterly, Third Series,Vol.40, No.4(Oct.,1983), pp.528-559http://www.jstor.org/stable/19218072012/4/13
[36] Daniel K.Onion,”Corn in the culture of the Mohawk Iroquois”, Economic Botany, Vol.18,No.1(Jan.-Mar.,1964), pp.60-66http://www.jstor.org/stable/42524772012/4/13
[37] Dale Miquelon,”After Ryswick: The five nations Iroquois in French diplomacy,1699-1701”,Native Studies Review;2009, Vol.18Issue1, p5-24,20phttp://61.138.177.38/rewriter/EBSCO/http/vda9darbngnrs9bnl2012-4-10
[38] David Blanchard,”Who or what’s a witch? Iroquois persons of power”, American IndianQuarterly, Vol.6, No.3/4(Autumn-Winter,1982), pp.218-237http://www.jstor.org/stable/11836302012/4/13
[39] David Boyle,”On the paganism of the civilised Iroquois of Ontario”, The Journal of theAnthropological Institute of Great Britain and Ireland, Vol.30,(1900), pp.263-273http://www.jstor.org/stable/28426322012/4/13
[40] David Landy,”Tuscarora tribalism and national identity”, Ethnohistory, Vol.5, No.3(Summer,1958), pp.250-284http://www.jstor.org/stable/4806672012/4/13
[41] David Levinson,”An explanation for the Oneida-Colonist alliance in the Americanrevolution”, Ethnohistory, Vol.23, No.3(Summer,1976), pp.265-289http://www.jstor.org/stable/4812552012-4-10
[42] Dean R.Snow,”Sixteenth-century depopulation: A view from the Mohawk valley”, AmericanAnthropologist, New Series, Vol.91, No.1(Mar.,1989), pp.142-149http://www.jstor.org/stable/6797432012/4/13
[43]”European contact and Indian depopulation in the Northeast:The timing of the firstepidemics”, Ethnohistory, Vol.35, No.1(Winter,1988), pp.15-33http://www.jstor.org/stable/4824312012-4-10
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[1]李剑鸣.文化接触与美国印第安人社会文化的变迁[J].中国社会科学，1994（3）.
[2]李剑鸣.美国土著部落地位的演变与印第安人的公民权问题[J].美国研究，1994（2）
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②Merle H. Deardorff and George S. Synynderman edit,“A nineteenth-century journal of a visit to the Indians ofNew York”, Proceedings of the American Philosophical Society, Vol.100, No.6,(Dec.17,1956), pp.582-612.(http://links, jstor. org).
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②Peter C. Mancall, James Hart Merrell, American Encounters: Natives and Newcomers from European Contact toIndian Removal,1500-1850, Routledge,2000.
③Francis Paul Prucha，American Indian Policy in the Formative Years: The Indian Trade and Intercourse Acts,1790-1834，Cambridge: Harvard University Press，1962.
①Bernard W. Sheehan, Seeds of Extinction: Jeffersonian Philanthropy and the American Indian, Charlotte: TheUniversity of North Carolina Press,2010.
②Francis Paul Prucha, The Great Father: The United States Government and the American Indians, Lincoln:University of Nebraska Press,1984.
③Allen W. Trelease, Indian Affairs in Colonial New York: the Seventeenth Century, Lincoln: University ofNebraska Press,1997.
①David L. Preston, The Texture of Contact: European and Indian Settler Communities on the Frontiers ofIroquoia,1667-1783, Lincoln: University of Nebraska Press,2012.
②Matthew Dennis, Cultivating a landscape of peace: Iroquois-European encounters in seventeenth-centuryAmerica, Ithaca: Cornell University Press,1995.
③Kerry M. Abel, Changing Places: History, Community, and Identity in Northeastern Ontario, Montreal:McGill-Queen's Press,2006.
①Laura L. Scheiber and Mark D. Mitchell edit, Across a Great Divide: Continuity and Change in Native NorthAmerican Societies,1400-1900, Tempe: University of Arizona Press,2009.
②Roger M. Carpenter, The Renewed, the Destroyed, and the Remade: The Three Thought Worlds of the Iroquoisand the Huron,1609-1650, Ann Arbor: Michigan State University Press,2004.
③Alice N. Nash amd Christoph Strobel, Daily life of Native American fro past-Colunbian throughnineteenth-century America, Westport, Greenwood Press,2006.
①Lewis Henry Morgan, League of the Ho-Dé-No-Sau-Nee, Or Iroquois, BiblioBazaar,2011.
②William Nelson Fenton, The great law and the longhouse: a political history of the Iroquois confederacy,Norman: University of Oklahoma Press,1998.
①William N. Fenton, The Great Law and the Longhouse: A political history of the Iroquois Confederacy, Norman:University of Oklahoma Press, xvi.
②Merlin G. Myers, Households and families of the Longhouse Iroquois at Six Nations Reserve, Bloomington:University of Nebraska Press,2006.
③Susan Sleeper-Smith, Rethinking the Fur Trade: Cultures of Exchange in an Atlantic World, Bloomington:University of Nebraska Press,2009.
①Arthur Caswell Parker, The Code of Handsome Lake, the Seneca Prophet (Forgotten Books), Forgotten Books,2008.
②Anthony F. C. Wallace, The death and rebirth of the Seneca, Knopf,1970.
③Marilyn L. Haas, The Seneca and Tuscarora Indians: An Annotated Bibliography, SCARECROW PressINC,1994.
①Richard White, The Middle Ground: Indians, Empires, and Republics in the Great Lakes Region,1650–1815,Cambridge University Press,2011.
②Denis Foley, An Ethnohistoric and Ethnographic Analysis of the Iroquois from the Aboriginal Era to the PresentSuburban Era, State University of New York at Albany,1975.
①Christopher Vecsey,“The story and structure of the Iroquois confederacy”, Journal of the American Academy ofReligion, Vol.54, No.1, Spring,1986,pp.79-106.
②William A. Starna,“Retrospecting the Origins of the league of the Iroquois”, Proceedings of the AmericanPhilosophical Society, Vol.152, No.3, Sep.,2008, pp.279-321.
③J.N. Hewitt,“Legend of the founding of the Iroquois league”, The American Anthropologist, Vol.5, No.2,Apr.,1892, pp.131-148.
①Daniel K. Richter,“War and culture: the Iroquois experience”, William and Mary Quarterly, Third Series, Vol.40, No.4, Oct.1983, pp.528-559.
②Keith F. Otterbein,“Why the Iroquois Won: An Analysis of Iroquois Military Tactics”, Ethnohistory, Vol.11, No.1(Winter,1964), pp.56-63.
③Alex F. Ricciardelli,“The Adoption of White Agriculture by the Oneida Indians”, Ethnohistory, Vol.10, No.4(Autumn,1963), pp.309-328.
①David Levinson,“An Explanation for the Oneida-Colonist Alliance in the American Revolution”, Ethnohistory,Vol.23, No.3(Summer,1976), pp.265-289.
②J. A. Brand o and William A. Starna,“The Treaties of1701: A Triumph of Iroquois Diplomacy”, Ethnohistory,Vol.43, No.2(Spring,1996), pp.209-244.
③Jack Campisi and William A. Starna,“On the Road to Canandaigua: The Treaty of1794”, American IndianQuarterly, Vol.19, No.4(Autumn,1995), pp.467-490.
①W. M. Beauchamp,“The New Religion of the Iroquois”, The Journal of American Folklore, Vol.10, No.38, Jul.–Sep,1897.
②Ray Fadden,“The visions of Handsome Lake”, Pennsylvania History, Vol.22, No.4(October,1955), pp.341-358.
①David Swatzler, A FRIEND AMONG THE SENECAS: The Quaker Mission to Cornplanter's People, StackpoleBooks,2000.
①威廉·麦克莱德:《印第安人兴衰史》，吴泽霖苏希轼译，上海：商务印书馆，1947年，第1版，第3页。
②余捷琼:《我所看到的美国生活》，《世界知识》1950年10月，第17页。
③（美）詹姆斯·奥菲瑟著，东篱译：《美国对印第安人的政策》，《民族译丛》1981年第1期，第70页。
①（美）西奥多·W·泰勒著，王大栋译：《美国联邦政府及各州和地方政府的印第安人服务概览》，《民族译丛》1989年第1期，第76页。
②同上，第40页。
③（前苏联）К·В·柴汉斯卡娅，常庆译：《美国城市中的印第安人》，《民族译丛》1985年第3期，第1期，22页。
④（美）S·斯坦利; R·K·托马斯著，林小华;关键译：《当前北美印第安人人口统计和社会发展趋势》，《民族译丛》1987年第4期，第74页。
⑤（美）迈克尔·多里斯：《美国法律和美国印第安人》，《交流》1982年第3期，第21，23页。
①（美）R·贾文帕著，季昂译：《美国印第安人政治经济和政治民族的适应与认同》，《民族译丛》1984年第4期，第78页。
②黄绍湘：《北美印第安人的原社会,不是美国的古代史》，《社会科学》1980年第4期，第133页。
③同上，第139页。
④李培茱：《美国印第安人都市化问题》，李毅夫，阮西湖主编，中国世界民族研究会编：《世界民族研究》，1984年，第258,265页。
⑤张友伦：《美国印第安人历史研究中应当澄清的几个问题》，《南开学报》1999年第5期，第142页。
⑥罗荣渠：《美洲史论》，中国社会科学出版社，1997年，转引自李剑鸣：《改革开放以来的中国美国史研究》，《史学月刊》2009年第1期，第31页。
⑦张友伦：《美国印第安史学的兴起》，《世界史研究动态》1993年第7期。
①张友伦：《美国印第安人历史研究中应当澄清的几个问题》，《南开学报》，1999年9月。
②胡锦山：《试论1887年道斯法案及其作用》，《东北师大学报》（哲学社会科学版）1991年第2期，第49页。
③吴洪英：《试论美国政府对印第安人政策的轨迹》，《世界历史》1995年第6期，第26页。
④吴群：《1900年前美国政府对印第安人政策》，《云南师范大学哲学社会科学学报》1992年第4期，第48页。
⑤李胜凯：《早期美国政府对印第安人的政策初探》，《齐鲁学刊》1993年第1期，第108页。
⑥吴洪英：《试论美国政府对印第安人政策的轨迹》，《世界历史》1995年第6期，第33页。
⑦李剑鸣：《文化接触与美国——印第安人社会文化的变迁》，《中国社会科学》1994年第3期，第159页。
②李剑鸣：《文化的边疆——美国印第安人与白人文化关系史论》，天津：天津人民出版社，1994年，第312页。
③张长弓，李树杰：《美国印第安人人权问题的历史考察——美国等西方国家书刊摘编》，《高校理论在线》1991年第5期，第70页。
④吴群：《1900年前美国政府对印第安人政策的演变》，《云南师范大学哲学社会科学学报》1992年第4期，第48页。
⑤李剑鸣：《美国土著部落地位的演变与印第安人的公民权问题》，《美国研究》1994年第2期。
⑥李晓岗：《美国政府对印第安人的重新安置及其城市化》，《世界历史》1992年，第2期，第2页。
①具体参见：邱惠林：《美国印第安人口下降原因初探》，《西南民族学院学报》（哲学社会科学版）1999年第5期；《美国印第安悲剧的悖论分析》，《西南师范大学学报》1999年第2期；陈海宏：《北美印第安战争》，《山东师大学报》1996年第5期；蓝达居：《美国的美洲土著——美国印第安人学者谈美国印第安人》，《世界民族》1996年第3期等。
②（美）雷金纳德·霍斯曼著，胡锦山译：《美国土著史研究的最近趋势及新动向》，《民族译丛》1990年第5期，第27页。
③同一时期的译著还包括：[美]雷金纳德·霍斯曼著，胡锦山译，丁则民，黄兆群校：《美国土著史研究的最新趋势及新动向》，《民族译丛》1990年10月；[美]乔安妮·内格尔；C.马修·斯尼普著，刘精香译：《民族重组：美国印第安人的社会、经济、政治和文化生存战略》，《民族译丛》1994年3月；[日]富田虎男著，武尚清译：《美国的‘开拓精神’与印第安人的命运》，《民族译丛》1994年5月等。
④李剑鸣：《改革开放以来的中国美国史研究》，《史学月刊》，2009年第1期，第43页。
①胡锦山：《二十世纪美国印第安人政策之演变与美国印第安人事务的发展》，《世界民族》2004年第4期，第25页。
②同上，第34页。
③丁见民：《美国印第安人的土地私有化》，《史学月刊》2009年，第7期。
④丁见民：《试论美国土著民族反对印第安人新政的原因》，《世界历史》2006年第6期。
⑤同上，第64页。
⑥付成双：《试论毛皮贸易对北美印第安人的生态影响》，《世界历史》2006年第3期。
①具体参见：喻冰峰：《美国城市印第安人的反向移居与印第安人的自治政策》，《经济与社会发展》2006年10月；《美国政府对印第安人的“全面同化”政策述评》，《衡阳师范学院学报》2006年第2期；钱秩娜：《浅析杰斐逊对印第安人的政策》，《历史教学问题》2006年第5期；陈永清：《西进运动中美国政府的印第安政策》，《青海师专学报》（教育科学）2007年第2期；叶凡美：《20世纪美国少数族裔的命运变迁》，《史学月刊》2002年第6期；梁立佳：《国内外北美易洛魁人宗教信仰研究综述》，《九江学院学报》2010年第1期；《基督教在北美殖民地早期易洛魁部落联盟传播问题初探》，《黑龙江教育学院学报》2009年第5期；《文化视角下看北美印第安社会禁酒》，《衡水学院学报》2009年第5期；蔡永良：《毁灭文明的教育——评〈为了毁灭的教育〉》，《美国研究》2002年第1期；孙江丽：《美国印第安人的历史悲剧与西进运动》，《山东省农业管理干部学院学报》2008年第4期；王建平：《美国印第安人研究的现状》，《美国研究》2010年第3期；邱惠林：《美国原住民的称谓之争——当今美国“美国印第安人”与“土著美国人”的争议》，《四川大学学报》2007年第2期；傅晓玲：《浅析20世纪70年代美国印第安土著部落制的复兴缘由》，《金卡工程·经济与法》2009年第2期；付成双：《试论毛皮贸易对北美印第安人的生态影响》，《世界历史》2006年第3期；黄剑波：《小民族文化生存的人类学考察——以美国印第安人为例》，《广西民族研究》2003年第3期；周刚：《野牛的灭绝与大平原印第安人的命运》，《史学月刊》2002年第7期；吴修申：《印第安人眼里的美国革命》，《读书》2005年第3期等。
②具体参见：王婷：《印第安人迁移法（1830）的再评价》，硕士学位论文，上海外国语大学外语系；张建斌：《19世纪上半期美国政府对黑人和印第安人的隔离政策之比较》，硕士学位论文，陕西师范大学历史学院；喻冰峰：《19世纪中叶后美国印第安人政策的演变及其对印第安人的影响》，硕士学位论文，四川大学历史系；傅晓玲：《20世纪60年代美国印第安土著部落制的复兴》，硕士学位论文，华东师范大学历史系；白艳丽：《镀金时代大平原开发缓慢的表现及原因分析》，硕士学位论文，东北师范大学历史系；翟巧相：《美国联邦政府对印第安人教育政策的演变》，硕士学位论文，河北大学历史系；饶琴：《美国印第安保留地高等教育发展研究》，硕士学位论文，浙江师范大学历史系；曾向红：《美国印第安人保留地制度研究》，硕士学位论文，兰州大学历史系；梁立佳：《易洛魁人哈德萨姆·雷克宗教复兴运动原因初探》，硕士学位论文，东北师范大学历史系等。
③李剑鸣：《改革开放以来的中国美国史研究》，《史学月刊》2009年，第1期，第31页。
①王立新：《改革开放30年来中国的美国史研究：成就与问题》，《史学集刊》2009年第2期，第122页。
①具体参见：丁见民：《二十世纪中期以来美国早期印第安人史研究》，《历史研究》，2012年第6期；付成双：《现代环境主义视野下的“生态的印第安人”》，《历史研究》，2011年，第4期。
①具体参见：Arthur C. Parker, The archeological history of New York, New York State Museum Bulletin, Publishedmonthly by The University of the state of New York, Nos.235,236Albany, N. Y. July-Augest,1920, p.100.
①Neta C. Crawford.“A security regime among democracies: cooperation among Iroquois nations,” InternationalOrganization, Vol.48, No.3, Summer,1994, p.346;美国学者戈登M.戴也曾对“易洛魁人”称谓的起源问题进行专门的研究，具体参见: Gordon M. Day,“Iroquois:An Etymology,” Ethnohistory, Vol.15, No.4,Autumn,1968, pp.389-402.
②Daniel K. Onion，“Corn in the culture of Mohawk Iroquois”，Economic Botany, Vol.18, No.1, Jan.-Mar.,1964,p.60.
③杨生茂、张友伦主编：《美国历史百科辞典》，上海：上海辞书出版社,2004，第245页。
④Arthur C. Parker, The archeological history of New York, New York State Museum Bulletin, published monthlyby The University of the State of New York, No.235,236, Albany, N.Y. July-August,1920, p.106.
⑤具体参见：Lewis H. Morgan, League of the Hode-nosau-nee or Iroquois Ho-de-no-sau-nee or People of theLong House, Classic Textbooks,1922.
①Alex F. Ricciardelli,“The adoption of White agriculture by the Oneida Indians”, Ethnohistory, Vol.10, No.4,Autumn,1963, p.310.
②需要指出的是，北美学界对易洛魁联盟形成时间的研究存在较大的争议，具体主要有以下几种观点：里维斯·亨利·摩尔根认为易洛魁联盟的形成时间应早于1609年尚普兰首次遭遇莫霍克人150余年，大致为公元1459年。J.N.B.伊休特强调易洛魁联盟最有可能的形成时间为1559年。相对而言，国内外学者对图斯卡罗拉人部落加入易洛魁联盟的时间存有的争议性较小，但仍有争议存在，理查德·阿奎拉认为图斯卡罗拉人部落于1712年加入易洛魁联盟；我国学者杨生茂、张友伦主编的《美国历史百科辞典》一书中也将1712年作为图斯卡罗拉人部落最终加入易洛魁联盟的时间。耐塔C.克劳福德认为图斯卡罗拉人部落加入易洛魁联盟的时间为1720年。具体参加：Lewis h. Morgan, Systems of Consanguinity and Affinity of the HumanFamily, Washington City: The Smithsonian Institution,1871,p.151; J.N.B. Hewitt,“Era of the formation of thehistoric League of the Iroquois”, The American Anthropologist,1894, Vol. VII, p.65; Richard Aquila,“TheIroquois restoration: A study of Iroquois power, politics, and relations with Indians and Whites,1700-1744”, TheOhio State University, Ph. D.,1977, History, United States, p.4; Neta c. Crawford,“A security regime amongdemocracies: cooperation among Iroquois nations”, International Organization,Vol.48,No.3, Summer1994, p.345.杨生茂、张友伦主编：《美国历史百科辞典》，上海：上海辞书出版社，2004年，第245页。
③杨生茂、张友伦主编：《美国历史百科辞典》，上海：上海辞书出版社，2004年，第245页。
④Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andWhites,1700-1744”, The Ohio State University, Ph. D.,1977, History, United States, p.4.
⑤Christopher Vecsey,“The story and structure of the Iroquois confederacy”, Journal of the American Academy ofReligion, Vol.54, No.1, Spring,1986,p.82.
①William N.Fenton, The Great Law and the Longhouse: A political history of the Iroquois confederacy, Norman:University of Oklahoma Press,1998, xiv.
②Christopher Vecsey,“The story and structure of the Iroquois confederacy”, Journal of the American Academy ofReligion, Vol.54, No.1, Spring,1986,pp.82-83.
①Francis Jennings, The ambiguous empire: The Covenant Chain Confederation of Indian Tribes with EnglishColonist from its beginning to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984, p.104.
②William N. Fenton, The great law and the long house: a political history of the Iroquois confederacy, Norman:University of Okalahoma Press,1998, pp.247-248.
③Francis Jennings, The ambiguous empire: The Covenant Chain Confederation of Indian Tribes with EnglishColonist from its beginning to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984, p.7.
①具体参见：Anthony F. C. Wallace, The death and rebirth of the Seneca, New York: Random House,1972.
②Francis Jennings, The ambiguous empire: The Covenant Chain Confederation of Indian Tribes with EnglishColonist from its beginning to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984, p.95.
③J.N.B. Hewitt,“Legand of the founding of the Iroquois League”, The American Anthropologist, Vol.5, No.2,Apr.,1892, p.133.
①Francis Jennings, The ambiguous empire: The Covenant Chain Confederation of Indian Tribes with EnglishColonist from its beginning to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984, p.8, p.45.
②美国学者里维斯·亨利·摩尔根早在19世纪下半叶已对易洛魁人的氏族制度做了较为细致的研究，相关论述至今仍受到易洛魁人研究者的肯定，故与易洛魁人氏族制度有关的内容本文不再赘述，具体参见：里维斯·亨利·摩尔根：《古代社会》，北京：商务印书馆，1977年版。
③Judith K. Brown,“Economic organization and the position of women among the Iroquois”, Ethnohistory, Vol.17, No.3/4, Summe,1970, p.153.
④Renee Jacobs,“Iroquois great law of peace and the United States Constitution: How the founding fathersignored the Clan Mothers”, American Indian Law Review, Vol.16, No.2,1991, pp.497-503.
①Jon William Parmenter,“At the wood;s edge: Iroquois foreign relations,1727-1768”, Submitted in partialfulfillment of the requirements for the degree of Doctor of Philosophy, the University of Michigan,1999, p.6.
②Allen W. Trelease, Indian affairs in colonial New York: the seventeenth century, Lincoln and London: Universityof Nebraska Press,1997, pp.1-2.
③David J. Norton,“Rebellious Younger Brother: Oneida leadership and diplomacy1750-1800”, Submitted inpartial fulfillment of the requirements for the degree of Doctor of Philosophy, Faculty of Graduate Studies, TheUniversity of Western Onotario,2004, p.9.
④Sara Henry Stites, Economic of The Iroquois, A dissertation presented to the Faculty of Bryn Mawr College forthe Degree of Doctor of Philosophy,1904, I.
①Sara Henry Stites, Economic of The Iroquois, A dissertation presented to the Faculty of Bryn Mawr College forthe Degree of Doctor of Philosophy,1904, p.20.
②William N. Fenton, The Great Law and the Longhouse: A political history of the Iroquois Confederacy, Norman:University of Oklahoma Press,1998, p.22.
①Daniel K. Onion,“Corn in the culture of Mohawk Iroquois”, Economic Botany, Vol.18, No.1(Jan.-Mar.,1964), p.60.
②Sara Henry Stites, Economic of The Iroquois, A dissertation presented to the Faculty of Bryn Mawr College forthe Degree of Doctor of Philosophy,1904, p.25.
③具体参见：John P. Hart,“Maize, Matrilocality, Migration, and Northern Iroquoian Evolution”, Journal ofArchaeological Method and Theory, Vol.8, No.2.2001, pp.151-182.
④William N. Fenton, The Great Law and the Longhouse: A political history of the Iroquois Confederacy, Norman:University of Oklahoma Press,1998, p.22.
①Arthur C. Parker, The archeological history of New York, New York State Museum Bulletin, Published monthlyby the University of the state of New York, Nos.235,236, Albany, N. Y. July-August,1920, p.106, p.115.
②[美] P. R.桑迪著，郑元者译:《神圣的饥饿：作为文化系统的食人俗》，北京：中央编译出版社，2004，第197页。
①[美] P. R.桑迪著，郑元者译:《神圣的饥饿：作为文化系统的食人俗》，北京：中央编译出版社，2004，第197页。
②同上，第198页。
③同上，第198页。
④同上，第199页。
⑤[美] P. R.桑迪著，郑元者译:《神圣的饥饿：作为文化系统的食人俗》，北京：中央编译出版社，2004，第199页。
①Morris Wolf, Iroquois religion and its relation to their morals, A dissertation submitted in partial fulfillment ofthe requirements for the Degree of Doctor of Philosophy, in the Faculty of Political Science, Columbia University,New York, Columbia University Press,1919, pp.25-26.
②Elisabeth Tooker,“The Iroquois white dog sacrifice in the latter part of the eighteenth century”, Ethnohistory,Vol.12, No.2, Spring,1965, pp.133-134.
③Minnie Myrtle, The Iroquois, or, The bright side of Indian character, New York: D. Appleton and company,1855, pp.53-54.
①Minnie Myrtle, The Iroquois, or, The bright side of Indian character, New York: D. Appleton and company,1855, p.54.
②Alfred G. Hilbert,“Handsome Lake: The Iroquois who saw visions”, The Crooked Lake Review, February1995,http://www.crookedlakereview.com
③Morris Wolf, Iroquois religion and its relation to their morals, A dissertation submitted in partial fulfillment ofthe requirements for the Degree of Doctor of Philosophy, in the Faculty of Political Science, Columbia University,New York, Columbia University Press,1919, pp.30-31.
④Francis Jennings, The history and culture of Iroquois diplomacy: an interdisciplinary guide to the treaties of theSix Nations and Their League, Syracuse University Press,1985, p.7.
①Harold Blau,“Historical factors in Onondaga Iroquois cultural stability”, Ethnohistory, Vol.12, No.3, Summer,1965. p.251.
①Cornelius J. Jaenen,“Amerindian Views of French Culture in the Seventeenth Century”, Canadian HistoricalReview, Volume55, Number3/1974, p.70.
②Bruce G. Trigger,“The Jesuits and the fur trade”, Ethnohistory, Vol.12, No.1(Winter,1965), pp.38-39.
③“默哀战争”(mounring wars)是易洛魁文化的重要组成部分，也是易洛魁人维持本部族稳定的重要手段。“默哀战争”通常在部族遭受攻击，或易洛魁人家庭失去亲人的情况下出现。易洛魁文化认为人的死去只是其肉体的失去，其灵魂仍然存在，因此可以通过寻找新的肉身而获得重生，以维持本部族的人口数量。易洛魁人经常通过掠夺战俘的形式来得到新的肉身。“默哀战争”也成为易洛魁人发泄失落情绪，重新获得自信的重要途径。具体参见:Anthony F. C. Wallace: The death and rebirth of the Seneca, New York: RandomHouse，1972.
①Francis Jennings, The ambiguous empire: The Covenant Chain Confederation of Indian Tribes with EnglishColonist from its beginning to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984, p.88.
②具体参见：Karl H. Schlesier,“Epidemics and Indian middlemen: rethinking the wars of the Iroquois,1609-1653”, Ethnohistory, Vol.23, No.2, Spring,1976.
③Francis Jennings, The ambiguous empire: The Covenant Chain Confederation of Indian Tribes with EnglishColonist from its beginning to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984, p.89.
④“村口围攻”是易洛魁人对待战俘的重要仪式，每逢易洛魁人俘获战俘得胜回乡，首领多会派一名易洛魁战士提前返回村社传达胜利讯息，村社成员在酋长的率领下，手持石块、木棍、鱼叉、石斧等武器，在村口夹道而聚，易洛魁人的战俘必须要通过这个由整个易洛魁村社成员手持武器围成的通道，期间村社成员不断对其发动攻击。这种“村口围攻”是易洛魁人对待俘虏的第一个步骤，通过了这个考验，战俘还要等待由年长女性决定的将其接纳还是折磨致死的命运。具体参见：Roger M. Carpenter, The renewed,thedestroyed, and the remade: the three thought worlds of the Huron and the Iroquois,1609-1650, Michigan StateUniversity Press,2004.
⑤Reuben Gold Thwaites edited, The Jesuit Relations and Allied Documents: Travels and Explorations of theJesuit Missionaries1610-1791), Cleveland: Burrows,1896, p.84.
①Alice S. Wood,“A catalogue of Jesuit and Ornamental rings from western New York State: Collections ofCharies F. Wray and the Rochester Museum and Science Center”, Historical Archaeology, Vol.8,1974,p.83.
②Rev. William Ingraham Kip, M.A.,The early Jesuit missions in North America, New York: Wiley and Putnan.161Broadway，1846,p.121.
③Kit W. Wesler,“Trade politics and native polities in Iroquoia and Asante”, Society for Comparative Study ofSociety and History, Volume25,Issue04,Oct.1983p.643.
④Roger M. Carpenter,The renewed,the destroyed, and the remade: the three thought worlds of the Huron and theIroquois,1609-1650，Michigan State University Press,2004,p.96.
①[美]威尔克姆E.沃什伯恩：《美国印第安人》，北京：商务印书馆，1997年，第122页。
②CJ Jaenen,” Amerindian Views of French Culture in the Seventeenth Century”, Canadian Historical Review,Volume55, Number3,1974,p.70.
③Nicholas P. Cushner, Why have you come here? The Jesuits and the First Evangelization of Native America，Oxford University Press,2006, p.7.
①Robert F. Berkhofer, The White man’s Indian: images of the American Indian from Columbus to the Present,New York: A Division of Random House,1978, p.13.
②Roger M. Carpenter, The renewed,the destroyed, and the remade: the three thought worlds of the Huron and theIroquois,1609-1650)，East Lansing: Michigan State University Press,2004,p.122.
①Saliha Belmessous,“Assimilation and Racialism in Seventeenth and Eighteenth-Century French ColonialPolicy”, American Historical Review, Vol.110, No.2, April2005, p.323, p.327.
②[加]迪克·加尔诺，李鹏飞，杜发春译：《印第安人:加拿大第一民族的历史现状与自治之路》，民族出版社，2008年，第4页。
③CJ Jaenen,” Amerindian Views of French Culture in the Seventeenth Century”, Canadian Historical Review,Volume55, Number3,1974,p.71.
④Francis Jennings, The Covenant Chain Confederation of Indian tribes with English colonies from its beginningto the Lancaster Treaty of1744, New York: W.W. Norton Company,1984, p.5.
①Gilles Havard, The Great Peace of Montreal of1701: French-Native Diplomacy in the Seventeenth Century,McGill-Queen’s University Press,2001, p.15.
①Bruce G. Trigger,“The Jesuits and the fur trade”, Ethnohistory, Vol.12, No.1, Winter,1965, p.33.
②Francis Jennings, The Covenant Chain Confederation of Indian tribes with English colonies from its beginningto the Lancaster Treaty of1744, New York: W.W. Norton Company,1984, p.78.
①Susan Sleeper-Smith edit, Rethinking the Fur Trade: Culture of exchange in an Atlantic World, Lincoln:University of Nebraska Press,2009, xviii.
②Kit W. Wesler,“Trade politics and native polities in Iroquoia and Asante”, Comparative Studies in Society andHistory, Volume25,Issue04,Oct,1983,p.641,p.644.
③Allen W. Trelease, Indian affairs in colonial New York: the seventeenth century, Ithaca: Cornell UniversityPress,1960, p.43.
④Francis Jennings, The Covenant Chain Confederation of Indian tribes with English colonies from its beginningto the Lancaster Treaty of1744, New York: W.W. Norton Company,1984,p.85.
⑤Francis Jennings, The Covenant Chain Confederation of Indian tribes with English colonies from its beginningto the Lancaster Treaty of1744, New York: W.W. Norton Company,1984, p.49.
①Bruce G. Trigger,“The Jesuits and the fur trade”, Ethnohistory, Vol.12, No.1,Winter,1965,pp.34-36.
②Francis Jennings, The ambiguous Iroquois empire: the Covenant Chain Confederation of Indian Tribes withEnglish Colonies from its beginnings to the Lancaster Treaty of1744, New York: W.W.Norton&Company,1984,p.86.
①Kit W. Wesler,“Trade politics and native polities in Iroquoia and Asante”, Comparative Studies in Society andHistory, Volume25,Issue04,Oct,1983,p.645.
②[英] R.C.西蒙斯著，朱绛等译:《美国早期史——从殖民地建立到独立》，北京：商务印书馆，1994,第201页。
③Bruce G. Trigger,“The Jesuits and the fur trade”, Ethnohistory, Vol.12, No.1，Winter,1965, pp.42-43,p.45.
④Francis Jennings, The ambiguous Iroquois empire: the Covenant Chain Confederation of Indian Tribes withEnglish Colonies from its beginnings to the Lancaster Treaty of1744, New York: W.W.Norton&Company,1984, p.85.
①Gilles Havard, The Great Peace of Montreal of1701:French-Native Diplomacy in the Seventeenth Century,Montreal: McGill-Queen’s University Press,2001, p.16.
②Francis Jennings, The ambiguous Iroquois empire: the Covenant Chain Confederation of Indian Tribes withEnglish Colonies from its beginnings to the Lancaster Treaty of1744, New York: W.W.Norton&Company,1984, p.111.
③The Fur Trade in Canada: An Introduction to Canadian Economic History. Revised and reprinted. Toronto:University of Toronto Press,1999, p.389.
①Daniel K. Richer,“Iroquois versus Iroquois: Jesuit Missions and Christianity In Village Politics,1642-1686”，Ethnohistory,Vol.32, No.1, Winter,1985, p.6.
②Allen W. Trelease. Indian affairs in colonial New York: the seventeenth century, Ithaca: Cornell UniversityPress,1960, p.15.
①Katherine Exarhakos,“The lord of our lands: Seventeenth-Century Jesuit Missions in Canada and NativePerspectives from first Encounters to Conversion”,Saeculum Undergraduate Academic Journal,Vol.17,2012,,p.47.
②Bruce G. Trigger,“The Jesuits and the fur trade”, Ethnohistory, Vol.12, No.1(Winter,1965), p.44.
③Francis Jennings, The Covenant Chain Confederation of Indian tribes with English colonies from its beginningto the Lancaster Treaty of1744, New York: W.W. Norton Company,1984, p.60.
①Nicholas P. Cushner，The Jesuits in colonial America:1565-1767，Language Communications，2002，p.125.
②Charles E. Cleland，Rites of Conquest: The History and Culture of Michigan’s Native Americans)，East Lansing:Michigan State University Press,p.57.
③Richard White, The middle ground: Indians, empires, and republics in the Great Lakes regions,1650-1815，Cambridge: Cambridge University Press,1991, p.15.
④Minnie Myrtle, The Iroquois or The bright side of Indian character,New York：General Books LLC,2009,p.29.
①Cary Miller,“Gifts as Treaties: The political use of received gifts in Anishinaabeg Communities,1820-1832”，The American Indian Quarterly，Volume26, Number2, Spring2002，p.223.
②Richard White, The middle ground: Indians, empires, and republics in the Great Lakes regions,1650-1815)，Cambridge: Cambridge University Press,1991,p.36.
③Daniel K. Richard, Facing East from Indian Country: A narrative history of early America, Cambridge: HarvardUniversity Press,2001, p.7.
④Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andwhites,1700-1744”, The Ohio State University, Ph.D.,1977, p.15.
①Lyon Gardiner Tyler ed., Narratives of Early Virginia,1606-1625),New York: Charles Scribner's Sons，1907,p.313.
②Samuel Hazard，Pennsylvania colonial Records)，T. Fenn&Company,1851，Vol.V，p.197.
③Samuel Hazard，Pennsylvania colonial Records)，T. Fenn&Company,1851，Vol. III, p.49.
④William Johnson,Sir William Johnson Papers，New York: University of the state of New York,1921, Vol. I，pp.769-771.
⑤Gilles Havard, The Great Peace of Montreal of1701:French-Native Diplomacy in the Seventeenth Century，Montreal: McGill-Queen University Press,2001, p.17.
①Ibids, p.33.
②Wilbur R. Jacobs, Wilderness Politics and Indian Gift: The Northern Colonial Frontier1748-1763, Lincoln:University of Nebraska Press,1966, p.12.
③William Johnson,Sir William Johnson Papers，New York: University of the state of New York,1921, II,p.379.
④具体参见: Reuben Gold Thwaites,ed, The Jesuit Relation and Allied Documents,Travels and Explorations ofthe Jesuit Missionaries in New France,1610-1791, BiblioBazaar,2009，Vol. XXI.
⑤具体参见: Roger M. Carpenter,The renewed,the destroyed, and the remade: the three thought worlds of theHuron and the Iroquois,1609-1650，East Lansing: Michigan State University Press,2004.
⑥具体参见: Daniel K. Richter,“Iroquois versus Iroquois: Jesuit Missions and Christianity in villagepolitics,1642-1686”，Ethnohistory, Vol.32, No.1, Winter,1985.
⑦Eric R. Wolf Europe and the People without history，Berkeley: University of California Press,1982,p.3.
①George T. Hunt, Wars of the Iroquois: A study in intertribal trade relations，Madison: University of WisconsinPress,1960,p.3.
②具体参见: Allen W. Trelease, Indian affairs in colonial New York: the seventeenth century, Lincoln: Universityof Nebraska Press,1997.
③具体参见: Gary B. Nash，Red, White, and Black: The people of early America，Pearson，2009，XIV.
④具体参见: Matthew Dennis, Cultivating a landscape of peace: Iroquois-European encounters inseventeenth-century America, Ithaca: Cornell University Press,1993.
⑤冯天瑜主编：《中华文化辞典》，武汉：武汉大学出版社，2001年版，第20页。
⑥萨利姆·阿布：《文化认同性的变形》，《文化认同性的变形》，北京：商务印书馆，2008年版，第10页。
⑦Nicholas P. Cushner, Why have you come here? The Jesuits and the First Evangelization of Native Americ)，Oxford: Oxford University Press,2006, p.7.
①Timothy J. Shannon,“Dressing for success on the Mohawk Frontier: Hendrick, William Johnson, and the IndianFashion”)，William and Mary Quarterly，Third Series, Vol.53, No.1,1996,p.13.
②具体参见：李剑鸣：《美国的奠基时代》（修订本），北京：中国人民大学出版社，2011年。
①Timothy J. Shannon,“Dressing for success on the Mohawk Frontier: Hendrick, William Johnson, and the IndianFashion”)，William and Mary Quarterly，Third Series, Vol.53, No.1,1996, p.31.
②Wilbur R. Jacobs, Wilderness Politics and Indian Gift: The Northern Colonial Frontier1748-1763, Lincoln:University of Nebraska Press,1966, p.13.
①Francis Jennings, The ambiguous Iroquois empire: the Covenant Chain Confederation of Indian tribes withEnglish Colonies from its beginnings to the Lancaster Treaty of1744, New York: W.W.Norton&Company,1984, p.41.
②William N. Fenton, The Great Law and the Longhouse: A political history of the Iroquois Confederacy, Norman:University of Oklahoma Press,1998, p.260.
③Roger Carpenter,“Making war more lethal: Iroquois vs. Huron in the Great Lakes Region,1609to1650”,Michigan Historical Review, Vol.27, No.2, Fall,2001,p.35.
④Ibids,p.35..
①Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andwhites,1700-1744”, The Ohio State University, Ph.D.,1977, p.9.
②Karl H. Schlesier,“Epidemics and Indian middlemen: rethinking the wars of the Iroquois,1609-1653”,Ethnohistory, Vol.23, No.2, Spring,1976,p.131.
①Karl H. Schlesier,“Epidemics and Indian middlemen: rethinking the wars of the Iroquois,1609-1653”,Ethnohistory, Vol.23, No.2, Spring,1976,p.142.
②Daniel K. Richter, The Ordeal of the Longhouse: the peoples of the Iroquois League in the Era of EuropeanColonization, Charlotte: the University of North Carolina Press,1992,p.58.
③Karl H. Schlesier,“Epidemics and Indian middlemen: rethinking the wars of the Iroquois,1609-1653”,Ethnohistory, Vol.23, No.2, Spring,1976, p.129.
④Anthony F. C. Wallace,“Origins of Iroquois neutrality: the Grand Settlement of1701”, Pennsylvania History,Vol.24, No.3, July,1957,p.225.
①Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andwhites,1700-1744”, The Ohio State University, Ph.D.,1977, p.22.
②Ibids, p.28.
③Daniel K. Richter, The Ordeal of the Longhouse: the peoples of the Iroquois League in the Era of EuropeanColonization, Charlotte: the University of North Carolina Press,1992, pp.162-163.
④Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andwhites,1700-1744”, The Ohio State University, Ph.D.,1977, p.30.
⑤具体参见：Dale Miquelon,“After Ryswick: the Five Nations Iroquois in French Diplomacy,1699-1701”, NativeStudies Review, Vol.18Issue1,2009.
①Anthony F.C. Wallace,“Origins of Iroquois neutrality: the Grand Settlement of1701”, Pennsylvania History,Vol.24, No.3, July,1957, pp.223-235.
②Richard Aquila,“The Iroquois restoration: a study of Iroquois power, politics, and relations with Indians andWhites,1700-1744”, The Ohio State University, Ph.D.,1977.
③Allen W. Trelease, Indian affairs in colonial New York: the seventeenth century, Lincoln and London: Universityof Nebraska Press,1997.
④Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andwhites,1700-1744”, The Ohio State University, Ph.D.,1977, p.77.
⑤Francis Jennings, The ambiguous Iroquois empire: the Covenant Chain Confederation of Indian tribes withEnglish Colonies from its beginnings to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984, p.206.
⑥Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andwhites,1700-1744”, The Ohio State University, Ph.D.,1977, p.14.
①Francis Jennings, The ambiguous Iroquois empire: the Covenant Chain Confederation of Indian tribes withEnglish Colonies from its beginnings to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984, p.205.
②Allen W. Trelease, Indian affairs in colonial New York: the seventeenth century, Ithaca: Cornell University Press,1960, pp.244-245.
③Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andwhites,1700-1744”, The Ohio State University, Ph.D.,1977, p.33.
①Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andwhites,1700-1744”, The Ohio State University, Ph.D.,1977,p.36, p.37, p.39.
②Francis Jennings, The ambiguous Iroquois empire: the Covenant Chain Confederation of Indian tribes withEnglish Colonies from its beginnings to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984, p.81.
①Karl H. Schlesier,“Epidemics and Indian middlemen: rethinking the wars of the Iroquois,1609-1653”,Ethnohistory, Vol.23, No.2, Spring,1976, p.135.
②Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andwhites,1700-1744”, The Ohio State University, Ph.D.,1977, p.33, p.40.
③Ibids, p.122.
①William N. Fenton, The Great Law and the Longhouse: A political history of the Iroquois Confederacy, Norman:University of Oklahoma Press,1998, p.275.
①Kurt Anders Jordan,“The Archaeology of the Iroquois restoration: settlement, housing, and economy at adispersed Seneca Community, ca. A. D.1715-1754”, Submitted in partial fulfillment of the requirements for thedegree of Doctor of Philosophy in the Gradate School of Arts and Sciences, Columbia University,2002, p.8.
②Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andwhites,1700-1744”, The Ohio State University, Ph.D.,1977, p.155.
③J. N. B. Hewitt,“Legend of the founding of the Iroquois League”, American Anthropologist, Vol.5, No.2, Apr.,1892, p.136.
④Francis Jennings, The ambiguous Iroquois empire: the Covenant Chain Confederation of Indian tribes withEnglish Colonies from its beginnings to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984, p.113.
①Francis Jennings, The ambiguous Iroquois empire: the Covenant Chain Confederation of Indian tribes withEnglish Colonies from its beginnings to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984,pp.91-92.
②Ibids, xvi, xvii.
①Francis Jennings, The ambiguous Iroquois empire: the Covenant Chain Confederation of Indian tribes withEnglish Colonies from its beginnings to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984,pp.6-7.
①Francis Jennings, The History and Culture of Iroquois diplomacy: an interdisciplinary guide to the treaties ofthe Six Nations and Their League, Syracuse: Syracuse University Press,1985, p.89.
②Francis Jennings, The History and Culture of Iroquois diplomacy: an interdisciplinary guide to the treaties ofthe Six Nations and Their League, Syracuse: Syracuse University Press,1985, p.95.
②Francis Jennings, The History and Culture of Iroquois diplomacy: an interdisciplinary guide to the treaties of theSix Nations and Their League, Syracuse: Syracuse University Press,1985, p.16, p.21, p.23.
③需要说明的是，Yonnondio和Corlar都是易洛魁人对欧洲殖民者的称呼，并没有实际的意义，这样的称呼仅仅源自易洛魁人对某个最早的殖民地长官的称呼，因为印第安人有将姓名一代代流传的传统，所以经常用已经死去的欧洲殖民地长官的姓名称呼现任欧洲殖民地长官。
④Francis Jennings, The Covenant Chain Confederation of Indian tribes with English colonies from its beginningto the Lancaster Treaty of1744, New York: W.W. Norton Company,1984, p.185.
⑤Francis Jennings, The History and Culture of Iroquois diplomacy: an interdisciplinary guide to the treaties ofthe Six Nations and Their League, Syracuse: Syracuse University Press,1985, p.95.
②Francis Jennings, The Covenant Chain Confederation of Indian tribes with English colonies from its beginningto the Lancaster Treaty of1744, New York: W.W. Norton Company,1984, p.199.
①Francis Jennings, The ambiguous Iroquois empire: the Covenant Chain Confederation of Indian tribes withEnglish Colonies from its beginnings to the Lancaster Treaty of1744, New York: W.W. Norton&Company,1984, p.41.
②Matthew Dennis, Cultivating a landscape of peace: Iroquois-European encounters in seventeenth-centuryAmerica, Ithaca and London: Cornell University Press,1993, p.186, p.198.
③Robert F. Berkhofer, Images of the American Indian from Columbus to the present: the White man’s Indian, NewYork: Vintage Books,1978, p.115.
①Matthew Dennis, Cultivating a landscape of peace: Iroquois-European encounters in seventeenth-centuryAmerica, Ithaca and London: Cornell University Press,1993, p.220.
②Ibids,p.222.
③Francis Jennings, The history and culture of Iroquois diplomacy: an interdisciplinary guide to the treaties of theSix Nations and their league, New York: Syracuse University Press,1985, p.58.
④Matthew Dennis, Cultivating a landscape of peace: Iroquois-European encounters in seventeenth-centuryAmerica, Ithaca and London: Cornell University Press,1993, p.190.
①Francis Jennings, The history and culture of Iroquois diplomacy: an interdisciplinary guide to the treaties of theSix Nations and their league, New York: Syracuse University Press,1985, p.68.
②Matthew Dennis, Cultivating a landscape of peace: Iroquois-European encounters in seventeenth-centuryAmerica, Ithaca and London: Cornell University Press,1993, p.183.
③Anthony F. C. Wallace,“Origins of Iroquois neutrality: the Grand Settlement of1701”, Pennsylvania History,Vol.24, No.3, July,1957, p.223.
①Gilles Havard, The Great Peace of Montreal of1701: French-Native Diplomacy in the Seventeenth Century,Montreal: McGill-Queen’s University Press,2001, p.4
②具体参见：Richard Haan,“The problem of Iroquois neutrality: suggestions for revision”, Ethnohistory, Vol.27,No.4, Autumn,1980,pp.317-330.
①Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andwhites,1700-1744”, The Ohio State University, Ph.D.,1977, pp.156-157.
①Richard Aquila,“The Iroquois restoration: A study of Iroquois power, politics, and relations with Indians andwhites,1700-1744”, The Ohio State University, Ph.D.,1977, pp.162-164.
②William N. Fenton, The Great Law and the Longhouse: A political history of the Iroquois Confederacy, Norman:University of Oklahoma Press, p.6.
③[英] R.C.西蒙斯著，朱绛，常绍民，林鲁卿，吴律衡，罗晓译：《美国早期史——从殖民地建立到独立》，北京：商务印书馆，1994年，p.201, p.206.
①Jon William Parmenter,“At the Wood;s edge: Iroquois foreign relations,1727-1768”, Doctor ofPhilosophy(History) in the University of Michigan,1999, Viii.
②(美)威尔克姆·E·沃尔什恩著，陆毅译:《美国印第安人》,商务印书馆，1997年，第160至163页。
③具体参见: F.C.Wallace, The Death and rebirth of the Seneca, New York: Random House,1970.
①(美)威尔克姆·E·沃尔什恩著，陆毅译:《美国印第安人》,商务印书馆，1997年，第160至163页。
②同上,第163页。
③F.C.Wallace, The Death and rebirth of the Seneca, New York: Random House,1970, p.143.
④(美)威尔克姆·E·沃尔什恩著，陆毅译:《美国印第安人》,商务印书馆，1997年，第162页。
①THE KING，The Royal Proclamation，GEORGE R. Last HTML revision:20February,1996. William F. Matonhttp://www.solon.org2011-3-11
②Graymont,Barbara, The Iroquois in the American Revolution, Syracuse University Press,1972,http://books.google.com.hk2011-3-11
③F.C.Wallace, The Death and rebirth of the Seneca, New York: Random House,1970, p.120.
④David Levinson,“An Explanation for the Oneida-Colonist Alliance in the American Revolution”, Ethnohistory,Vol.23, No.3(Summer,1976), pp.265-289.
①David J. Norton,“Rebellious younger brother: Oneida leadership and diplomacy1750-1800”, Submitted inpartial fulfillment of the requirements for the degree of Doctor of Philosophy, Faculty of Graduate Studies, TheUniversity of Western Ontario,2004, p.165.
②William N. Fenton, The Great Law and the Longhouse: A political history of the Iroquois Confederacy, Norman:University of Oklahoma Press,1998, p.104.
③Graymont,Barbara, The Iroquois in the American Revolution, Syracuse University Press,1972, p.192.
④Keith Krawczynksi, ed. History in Dispute, Vol.12: The American Revolution,1763-1789. St. James Press,2003.
①(美)威尔克姆·E·沃尔什恩著，陆毅译:《美国印第安人》,商务印书馆，1997年，pp.160-163.
②Karim M. Tiro,“’We wish to do you good’: The Quaker Mission to the Oneida Nation,1790-1840”, Journal ofthe Early Republic, Vol.26, No.3(Fall,2006), p.355.
③Timothy J. Shannon. Iroquois diplomacy on the early American Frontier)，Penguin Books,2008, p.202.
①Allen W. Trelease, Indian affairs in colonial New York: the seventeenth century, Ithaca: Cornell University Press,1960, p.12.
②Anthony F. C. Wallace: The death and rebirth of the Seneca，New York: Random House,1972, p.199.
③Maria Christina Gianferrari,“Hybrid Voices/Hybrid Texts: A study of syncretism in the works of SamsonOccom, Handsome Lake, Leslie Marmon Silko and Louise Erdrich”, A Dissertation presented for the Degree ofDoctor of Philosophy, State University of New York at Stony Brook, May1999, p.81.
④Karim M. Tiro,“’We wish to do you good’: The Quaker Mission to the Oneida Nation,1790-1840”, Journal ofthe Early Republic, Vol.26, No.3,Fall,2006, p.362.
①Keith Krawczynksi, ed. History in Dispute, Vol.12: The American Revolution,1763-1789. St. James Press,2003.
②Graymont,Barbara, The Iroquois in the American Revolution, Syracuse University Press,1972, p.41.http://books.google.com.hk2011-3-13
③Keith F.Otterbein,”Why the Iroquois won:an aanalysis of Iroquois military tactics”,Ethnohistory, Vol.11, No.1,Winter,1964, p.58.
④Elizabeth Tooker,“The League of the Iroquois: its History, Politics, and Ritual,”, Handbook of North AmericanIndians, Vol15, ed. Bruce Trigger (Washington,1978), p.420.
⑤Graymont,Barbara,”The Iroquois in the American Revolution”, Syracuse University Press,1972, p.23.http://books.google.com.hk2011-3-13
①Graymont,Barbara,”The Iroquois in the American Revolution”, Syracuse University Press,1972, p.155.
①James H. Merrell,“Declarations of Independence:Indian-White Relations in the New Nation”, JackP.Greene,ed.,The American revolution:its Character and Limits.New York and London: New York UniversityPress,1987, p.46.
②皮埃尔—安德烈·塔吉耶夫著，高凌瀚译:《种族主义源流》，上海：三联书店，2007，第9页。
③李剑鸣：《美国土著部落地位的演变与印第安人的公民权问题》，《美国研究》，1994，第2期，第35页。
①Commissioner of Indian Affairs, Treaties between the United States of America, and the several Indian Tribes,from1778to1837: with a copious table of contents, Washington,D.C: Langtree and O’sullivan,1837, p.53.
②Karim M. Tiro,“We wish to do you good: The Quaker Mission to the Oneida Nation,1790-1840”, Journal ofthe Early Republic, Vol.26, No.3(Fall,2006), p.368.
③Paul S. Boyer, Clifford E. Clark, Suzanne Jeans, The Enduring Vision1877. Wadsworth Publishing Co Inc2011,p.210.
④The United States in Congress assemble,A Proclamation,1783，http://memory.loc.gov2011-3-11
①Commissioner of Indian Affairs, Treaties between the United States of America, and the several Indian Tribes,from1778to1837: with a copious table of contents, Washington,D.C: Langtree and O’sullivan,1837, pp.72-73.
②Ibids, pp.90-91.
③具体参见: F.C.Wallace,The Death and rebirth of the Seneca, New York: Random House,1970.
①[法]托克维尔，董国良译：《论美国的民主》，北京：商务印书馆，1988年，第376-377页。
②Karim M. Tiro,“We wish to do you good: The Quaker Mission to the Oneida Nation,1790-1840”, Journal ofthe Early Republic, Vol.26, No.3(Fall,2006), p.355.
③Anthony F.C. Wallace,“Handsome Lake and the Great Revival in the West”,American Quarterly，Vol.4, No.2,Summer,1952, p.157.
④Alex F. Ricciardelli,“The adoption of White agriculture by the Oneida Indians”, Ethnohistory, Vol.10, No.4,Autumn,1963, pp.287-288.
①[美]威尔克姆E.沃什伯恩：《美国印第安人》，北京：商务印书馆，1997年，第132页。
①[法]托克维尔，董国良译：《论美国的民主》，北京：商务印书馆，1988年，第380页，385页。
②20世纪初，美国人类学家阿瑟C.帕克通过田野调查发现：哈德萨姆·雷克宗教的信仰者多为部落内的老年人。哈德萨姆·雷克宗教仪式上所使用的易洛魁语言以及宗教创造者的部落成员身份，都是其对这年老人们的吸引力之所在。在易洛魁人部落遭到白人社会侵略和掠夺的情况下，部落归属感和宗教情感相混合，使人们更乐于接受这种新宗教。具体参见：Arthur C. Parker, The code of Handsome Lake, the Seneca prophet,Albany: University of the state of New York,1913.20世纪60年代，人类学家安东尼F.C.华莱士再次对纽约州西部的塞尼卡人进行田野调查，发现该部落内曾经的传统派已经消失，而哈德萨姆·雷克宗教信徒也由原来的“开化派”转变成为新的保守派，而与部落内的基督徒相对峙。部落内年轻成员大多已放弃该宗教。具体参见：Anthony F. C. Wallace: The death and rebirth of the Seneca，New York: Random House,1972.
①李剑鸣：《文化的边疆：美国印第安人与白人文化关系史论》，天津：天津人民出版社，1994年，第236页。
②Alfred G. Hilbert,“Handsome Lake: The Iroqouis Who Saw Visions”, The Crooked Lake Review, February1995,http://www.crookedlakereview.com/2013/9/12
①Alex F. Ricciardelli,“The Adoption of the White Agriculture by the Oneida Indians”, Ethnohistory, Fall1963,Vol.10, No.4, p.309.
②李剑鸣：《文化的边疆：美国印第安人与白人文化关系史论》，天津：天津人民出版社，1994年，第237-238页。
①Alex F. Ricciardelli,“The Adoption of White Agriculture by the Oneida Indians”, Ethnohistory, Fall1963, Vol.10, No.4, p.324.
②李剑鸣：《文化的边疆：美国印第安人与白人文化关系史论》，天津：天津人民出版社，1994年，第238页。
①Susan Schcckcl, The insistence of Indian, Princton University Press,1998, p.4.
②Anthony F. C. Wallace,“Revitalization Movements”, American Anthropologist, New Series, Vol.58, No.2(Apr.,1956), pp.264-281.
①具体参见：Alfred G. Hilbert,“Handsome Lake: The Iroqouis Who Saw Visions”, The Crooked Lake Review,February1995, http://www.crookedlakereview.com/2013/9/12
②W.M. Beauchamp,“The new religion of the Iroquois”, The Journal of American Folklore, Vol.10, No.38Jul.-Sep.,1897, pp.171-173.
③这个版本的《哈德萨姆·雷克宗教典籍》（The code of Handsome Lake,易洛魁语为Gai’wiio’）是通过19世纪中期召开的传教者大会上确定的。这次会议在哈德萨姆·雷克的家乡——冷泉（Cold Spring）召开。会上，来自于Cattaraugus塞尼卡部落首领约翰·杰克（John Jacket）的版本被永久确立为《哈德萨姆·雷克宗教典籍》的版本。这本宗教典籍的翻译工作最终由一位印第安人基督教传教士威廉·蓝天（WilliamBluesky）翻译成英文。具体参见：Arthur C. Parker, The code of Handsome Lake, the Seneca prophet, Albany:University of the state of New York,1913.
①Arthur C. Parker, The code of Handsome Lake, the Seneca prophet, Albany: University of the state of New York,1913, p.27.
①Arthur C. Parker, The code of Handsome Lake, the Seneca prophet, Albany: University of the state of New York,1913, p.38.
①Arthur C. Parker, The code of Handsome Lake, the Seneca prophet, Albany: University of the state of New York,1913, p.49, p.62, pp.71-72.
①Arthur C. Parker, The code of Handsome Lake, the Seneca prophet, Albany: University of the state of New York,1913, p.63, p.64, p.65, p.66, p.68.
②具体参见：Thomas Jefferson,“Jefferson’s Indian Addresses to Brother Handsome Lake”, Washington,November3,1802. http://avalon.law.yale.edu/19th_century/jeffind2.asp2013/11/3
①Thomas Jefferson,“Jefferson’s Indian Addresses to Brother Handsome Lake”, Washington, November3,1802.http://avalon.law.yale.edu/19th_century/jeffind2.asp2013/11/3
②Ibids.
③Arthur C. Parker, The code of Handsome Lake, the Seneca prophet, Albany: University of the state of New York,1913, p.10.
④Ibids, p.11.
⑤Maria Christina Gianferrari,“Hybrid Voices/Hybrid Texts: A study of syncretism in the works of SamsonOccom, Handsome Lake, Leslie Marmon Silko and Louise Erdrich”, A Dissertation presented for the Degree ofDoctor of Philosophy, State University of New York at Stony Brook, May1999, pp.80-81.
①李剑鸣：《文化的边疆：美国印第安人与白人文化关系史论》，天津：天津人民出版社，1994年，第238页，第240页。
②Maria Christina Gianferrari,“Hybrid Voices/Hybrid Texts: A study of syncretism in the works of SamsonOccom, Handsome Lake, Leslie Marmon Silko and Louise Erdrich”, A Dissertation presented for the Degree ofDoctor of Philosophy, State University of New York at Stony Brook, May1999, p.86.
①Ibids, p.88.
②Michael Leroy Oberg, Native America. A History, Wiley-Blackwell,2001, p.173.
①Maria Christina Gianferrari,“Hybrid Voices/Hybrid Texts: A study of syncretism in the works of SamsonOccom, Handsome Lake, Leslie Marmon Silko and Louise Erdrich”, A Dissertation presented for the Degree ofDoctor of Philosophy, State University of New York at Stony Brook, May1999, p.88.
②周大鸣：《文化人类学概论》，广州：中山大学出版社，2009年，第224，226，227，228页。
①Gary B. Nash, Red, White, and Black: The people of early America, Prentice Hall,2000, xiv.
②Allen W. Trelease, Indian affairs in colonial New York: the seventeenth century, Ithaca: Cornell UniversityPress,1960, vi-vii.
[1]俄克拉荷马州立大学图书馆电子出版中心（Library electronic publishing center ofOklahoma State University）http://digital.library.okstate.edu/
[2] American Journeys: Eyewitness Accounts of Early American Exploration and Settlement: ADigital Library and Learning Center. http://www.americanjourneys.org/
[3]图书馆网络资源：Google、Jstor、Ebsco、ProQuest、CNKI.
[4]美国国会图书馆（The Library of Congress）http://www.loc.gov/
[5] UShistory.org. http://www.ushistory.org/
[6] The Iroquois County Links http://www.iroquoiscounty.net/
美国种族事务署、美国哲学协会、罗切斯特大学、罗切斯特博物馆、纽约州博物馆、纽约州立大学布法罗分校、纽约州立大学出版社、易洛魁人博物馆、俄克拉荷马州立大学、俄克拉荷马大学出版社、内布拉斯加大学出版社、新墨西哥大学出版社、康奈尔大学出版社、《宾夕法尼亚历史》（Pennsylvania History）、《人类学季刊》（Anthropological Quarterly）、《美国人类学家》(American Anthropologist)、《种族历史》（Ethnohistory）、《美国古代》（AmericanAntiquity）、《美国印第安人季刊》（American Indian Quarterly）《美国民俗学杂志》（The Journalof American Folklore）、《威廉与玛丽季刊》（The William and Mary Quarterly）。
[1] American Board of Commissioners for Foreign Missions,The Missionary herald; containingthe proceedings at large of the American board of commissioners for foreign missions:with ageneral view of other benevolent operations.Boston: Crocker and Brewster,1841.(google电子书下载)
[2] An account of conferences held,and treaties made,between major-general Sir WilliamJohnson,Bart.and the chief Sachems and Warriours of theMohawks,Oneidas,Onondagas,Cayugas,Senekas,Tulkaroras,Augbquageys,Indian nations inNorth America,Londond:Printed for A.Millar,in the strand.M.DCC.LVI.(google电子书下载)
[3] Annual report of the commissioner of Indian affairs, transmitted with the message of thepresident at the opening of the second session of the twenty-seventhcongress,1840-1841,Washington:Printed by Thomas Allen.1841.(google电子书下载)
[4] Anthony F.C.Wallace,“Halliday Jackson’s journal to the seneca indians,1798-1800”,PennsylvaniaHistory,Vol.19,No.2(April,1952) http://www.jstor.org/stable/277692992011/11/24
[5]“Halliday Jackson’s journal to the seneca indians,1798-1800:Part II”,PennsylvaniaHistory,Vol.19,No.3(July,1952),pp.325-349, http://www.jstor.org/stable/277693302011/11/24
[6] Arthur Caswell Parker,The code of Handsome Lake,the Seneca prophet, ForgottenBooks,1913.(google图书全文阅览)
[7] Charles Deane,James Freeman Clarke,Charies C.Smith,George Dexter,WinslowWarren,Delano A.Goddard,“October Meeting,1882.Historical sketch of thesociety;Dr.Belkanp’s tour to Oneida,1796;Memoirs communicated; Memoir of Hon. Charlesh.Warren;Memoir of Erastus B.Bigelow;Memoirs of Delano A.Goddard,” Proceedings of theMassachusetts Historical Society,Vol.19(1881-1882),pp385-445.http://www.jstor.org/stable/250795922012/4/1/
[8] Colonial records of Pennsylvania: Minutes of the provincial council of Pennsylvania,fromthe organization to the termination of the proprietary government. Published by TheState.Vol.IX. Containing the proceedings of council from October15th,1762,to17th ofOctober,1771,both days included.Harrisburg:printed by Theo.Fenn&Co.1852.(google电子书下载)
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[14] Franklin B.Hough，Proceedings of the commissioners of Indian affairs,appointed by Lawfor the extinguishment of Indian titles in the state of New York,Published from the originalmanuscript in the library of the Albany institute.with an introduction and notes,,Vol.II.Albany: Joel Munsell.1861.(google电子书下载)
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[29] A brief account of the proceedings of the committee,appointed in the year1795by the YearlyMeeting of Friends of Pennsylvania,New-Jersey,for promoting the improvement and gradualcivilization of the Indian Natives. Philadelphia Printed: London Reprinted,and sold ByPhilips and Fardon.1806.(google电子书下载)
[30]“Proclamation of1763”, http://www.ushistory.org/2011-3-11
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[32] Richard Peters,ESQ.,edited,The public statutes at large of the United States of America,fromthe organization of the Government in1789,to March3,1845.Arranged in ohronologicalorder with reperences to the matter of each act and to the subsequent acts on the samesubject.and copious notes of the decisions of the courts of the United States,Vol.II.Boston:Charles C.Little and James Brown.1848.(google电子书下载)
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[35] Some account of the conduct of the religious society of friends towards the Indian tribes inthe settlement of the colonies of east and west Jersey and Pennsylvania: with a briefnarrative of their labours for the civilization and Christian instruction of the Indians, fromthe time of these settlement in America, to the year1843.Published by the AboriginesCommittee of the meeting for sufferings,London:Edward Marsh,84,Houndsditch.1844.(google电子书下载)
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[37] Speech of Mr. Walker, of Mississippi, on the Bill presented by Himself, limiting the sale of thepublic lands to actual settlers. Delivered in the Senate of the U.S. January14,1837.(google电子书下载)
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[4] Hollye Hurst,“A Narrative study of contemporary ritual and the revitalization of the spiritualimagination”, A dissertation presented to the Faculty of the California Institute of IntegralStudies in partial fulfillment of the requirements for the Degree Doctor of Philosophy,1995.http://61.138.177.38/rewriter/PROQUEST_UMI/http/opcs9b-khr9dct9bm/Detail.aspx?pid=hBqR8mrrd7I%3d2012/4/14
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[7] Kimberly Louise Williams-Shuker,”Cayuga Iroquois households and gender relations duringthe contact period: an investigation of the Rogers farm site,1660s-1680s”， Submitted to theGraduate Faculty of Arts and Sciences in partial fulfillment of the requirements for the degreeof Doctor of Philosophy, University of Pittsburgh,2005.http://61.138.177.38/rewriter/PROQUEST_UMI/http/opcs9b-khr9dct9bm/Detail.aspx?pid=f8evZbYa5M4%3d2012/4/14
[8] Lisa Marie Anselmi,”New Materials,Old ideas: Native use of European-Introduced metals inthe Northeast”，A thesis submitted in conformity with the requirements for the degree ofDoctor of Philosophy Graduate Department of Anthropology University of Toronto,2004.http://61.138.177.38/rewriter/PROQUEST_UMI/http/opcs9b-khr9dct9bm/Detail.aspx?pid=19kN1ZAmkys%3d2012/4/14
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[14] Stephen Delbert Feeley,“Tuscarora Trails: Indian migrations, war, and constructions ofColonial Frontiers”, A dissertation presented to the Graduate Faculty of the colledge ofWilliam and Mary in Candidacy for the Degree of Doctor of Philosophy,2007.http://61.138.177.38/rewriter/PROQUEST_UMI/http/opcs9b-khr9dct9bm/Detail.aspx?pid=rGLYE1iB9kg%3d2012/4/14
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