Shinnecock Voices: Preserving Tribal Cultural Practices on Long Island

Indigenous peoples are keystones for planetary health. Our cultural practices provide us with the ecological knowledge crucial to climate solutions and humanity. Individuals within the tribes of Long Island play a vital role in recognizing the significance of preserving their traditions despite the trauma and oppression that have disrupted practicing ancient customs. These traditions hold invaluable teachings on how to carry ourselves, treat each other, and live respectfully on the earth, emphasizing the profound wisdom and knowledge embedded within Indigenous cultures.

The influences of colonization, westernization and globalization have had profound effects on tribal communities, contributing to the erosion of ancestral practices and cultural identity. However, the preservationists within tribes often catalyze members to come together, educate and work towards restoring these practices that encompass essential teachings for harmonious living. By acknowledging the impact of historical injustices and embracing the resilience of Indigenous communities, we can collectively support the revitalization of traditions that hold the keys to a sustainable and interconnected way of life.

In 1665, the Duke of York’s laws were established: “No Indian whatsoever shall at any time be suffered to Powaw or performe outward worship to the Devil in any Towne within this Government.” These laws were enforced in all lands that the King of England claimed. The colonial towns established, such as Southampton and Southold, enforced these laws. This caused many of our ceremonial practices and spiritual beliefs to go underground. When tribal people were found doing any of their spiritual practices, the punishments were harsh and often included death. Several museums and historical societies exhibit the practices of these punishments but do not often include the reasoning for these punishments.

When these laws created against our way of living began to be heavily enforced, human nature was forced into survival mode. In the 1700s, there were many written accounts from Samson Occum, a Mohegan missionary who married Mary Fowler from Montauk. He and Mary lived in Montauk, where there were still colonial settlements, and the Indigenous people lived within their societal structures and cultural practices. Their territory was not within the jurisdiction of the Duke of York laws, so Indigenous peoples would travel to Montauk for ceremonies. Samsom Occum wrote descriptively about the ceremonies he witnessed being practiced. Many were wedding ceremonies, coming-of-age ceremonies, funerals, hunts and naming ceremonies.

The locations of these ceremonies are what people refer to as culturally sacred sites, and unfortunately, the majority of those sites are no longer accessible to our tribal people. In 1686, the Dongan Patent was established by the Trustees of the Town of Southampton, giving colonists access to Shinnecock lands and waters. Therefore, if tribal people had used those lands and waterways for hundreds of years before colonization for ceremonial practices in 1686, those activities had to cease and desist. Throughout history, we have seen a pattern of events within the laws that prevent us from practicing our cultural beliefs.

It was a significant milestone in 1996 when the American Indian Religious Freedom Act was enacted. This crucial legislation was designed to restore the rights to ceremonial practices and spiritual belief systems, marking a significant step towards the preservation of Indigenous cultures.

“Now, therefore, be it resolved by the Senate and House of Representatives of the United States of America in Congress assembled, that henceforth it shall be the policy of the United States to protect and preserve for American Indians their inherent right of freedom to believe, express and exercise the traditional religions of the American Indian, Eskimo, Aleut and Native Hawaiians, including but not limited to access to sites, use and possession of sacred objects, and the freedom to worship through ceremonials and traditional rites.”

Today, the revival of Indigenous practices and the access to cultural sites are not just a government initiative but a testament to the determination and resilience of individuals within the tribes. Throughout the year individuals organize gatherings and ceremonies throughout Long Island. With the relationships they have established with many private landowners on Long Island, they are able to forage for materials that are used in ceremonies. These grassroots movements, led by Indigenous individuals, are reclaiming what is rightfully theirs, showcasing their strength and determination. The revival of Indigenous practices also offers valuable insights into sustainable living, land stewardship and community wellbeing.

If you are interested in supporting Indigenous efforts on Long Island to preserve cultural practices, you can reach out to Blossom Sustainable Development or learn about the Moskehtu Consulting Social Impact Initiative “Revitalizing Long Island Tribes: Preserving Cultural and Societal Ways.”

Chenae Bullock / Sagkompanau Mishoon Netooeusqua (Shinnecock) is an enrolled Shinnecock Indian Nation tribal member, descendant of the Montauk Tribe on Long Island and founder of Moskehtu Consulting. Chenae is a mogul, community leader, business leader, water protector, land defender, cultural preservationist and humanitarian.

“Shinnecock Voices” is a monthly column in which citizens of the Shinnecock Nation share stories and opinions and discuss the projects and campaigns they’re working on, to allow readers an inside view into their incredible community.