2- Early History Updates

One Small Place: The Seneca and The Mississauga in Webster, NY

by David P. Mowat, Chief, Mississauga of Alderville First Nation and Kathy Taddeo, Webster NY Museum Volunteer

The story of our story:

Our project all started with a hand-drawn map at the Webster Museum, signed by teacher Marguerite Collins to celebrate the Town of Webster’s centennial in 1940. Kathy, a museum volunteer, saw a notation in the southwest section of the map that read “Mississauga Indian Village” and was confused. She had for years taught her fourth graders that it was the Iroquois who occupied this area. The Mississauga were Canadian….. right across Lake Ontario….

That was the start of the history mystery. Was the notation accurate? If it was, when did the Mississauga live here? Why did they come here? What was their life like here? Why did they return home?

In the course of collecting likely places to find answers, Kathy reached out to the five Mississauga First Nations in Ontario, Canada. Several replies offered interest and encouragement, but all indicated that their people had no knowledge of this place in Webster, New York.

One such reply came from Dave Mowat, now chief of the Mississauga First Nation of Alderville and at the time Supervisor: Consultation, Lands and Membership for the Mississauga of Scugog Island First Nation ... dedicated historian of his people … with a wide knowledge of American history as well as Canadian history … loved a good history mystery.

A collegial project was born, across a border as easily traversed by email as it was once by canoe. After years of research, consultation with colleagues and contacts, writing, revision and editing, we are happy to share our story of One Small Place with you.

Dave Mowat

Kathy Taddeo

One Small Place: The Seneca and The Mississauga in Webster, New York

The story is as old as man. A people live and work and play and celebrate their culture on the land of their ancestors. Another people want their land. Perhaps there is a battle for the land. Perhaps there are decades of feuding over it. Perhaps there are complicated alliances that help the first people keep their land. Perhaps the first people move on and find another place to live and work and play and celebrate their culture.

The story is everywhere. Native and successive peoples across the world - living, working, playing and celebrating their culture on this land until someone else wants it and takes it. Then someone else takes it and someone else and someone else until the first people are barely a memory to current occupants.

The story of the land and its peoples remains. It may be told in native cultures, discovered by archaeologists, recorded and mapped by history-keepers, professional and amateur. The story may be lost or hidden for a long time, but the story remains.

This is the story of one small place near an ancient receded lakeshore between a village and a bay in Webster, New York. It is not precisely located and may never be; that’s okay, it is the story that matters.

The Place of the Story

That mysterious notation on the Collins map indicates a “Mississauga Village” located in West Webster, NY on the south side of Empire Boulevard (AKA Ridge Road, AKA Rte 404) just where it turns to the south to eventually skirt Irondequoit Bay. Unsurprisingly, this turns out to be an imprecise location, likely a good thing since native camps and villages were often explored by archaeologists in the 19th century in particular. If nobody knows where the “Mississauga Village'' was located, no one is likely to disturb it and there are less intrusive ways than a dig to recognize this piece of Webster’s history.

This “one small place” has been cited by Webster residents as well as historians, so we can be pretty sure it exists, if not precisely where. Resident Pat Todd Milne called with information about a possible former owner of the “village” property. Resident Gary Holtz of the Friends of West Webster Cemetery has a great-aunt (1878-1945) who told of seeing “Indians walking down the wagon path (Bay Road)…. to go fishing.” Some local historians believe the site location is further west on the Ridge and that in the 1819 time frame, most likely used as a seasonal camp for hunting and fishing.

Archaeological maps and studies indicate that the site might originally have been one of many seasonal camps before 1800, when the predecessors of the Seneca Iroquois came here to hunt and fish in the warmer seasons. Indeed, a map in the New York State Archaeological Association Bulletin shows a temporary camp in the general area of the Webster site, as does Harrison Follet’s 1894-1895 Archaeology study. But Mississauga? How do we go about confirming that?

Peck’s 1884 Semi-Centennial History of the City of Rochester cites several historians’ accounts of the “village”. John DeBay and Samuel Willett, self-proclaimed veterans of the Lewis and Clark expedition, were residents of Rochester in 1826 when they toured the “camp” located on the ridge, east of Irondequoit Bay, consisting of “Indians and their French associates”. Peck also cites an unnamed correspondent for Spafford’s Gazetteer of New York who provided some information about the Indians living on the Ridge trail about one mile east of the Bay in Webster. “They were not Senecas - the last of that nation having removed to reservations about 1798/9 - but Mississaugas… and as late as 1853-4, parties crossed Lake Ontario in canoes to fish and hunt at Irondequoit Bay…. Dr. Peter Crow and other native Mississaugas still visit their white friends at Irondequoit.”

Dr. Peter Crow, it turns out, is Chief Dave Mowat’s great-grandfather! This is Dave’s personal reward for sharing his knowledge of aboriginal and European history on this continent.

A highly respected local historian on both sides of Lake Ontario was George Harris. He actually lived and worked with the Rice Lake Mississauga for a time. His work included laying out the Little Lake cemetery in Peterborough, Ontario. In 1880, he interviewed West Webster farmers Isaac Drake and Amos Knapp, both of whom confirmed Mississaugas in residence on Ridge Road about a mile east from Irondequoit Bay. Mr. Knapp further commented that the site was generally occupied by Mississaugas and that, at least in his lifetime, “Senecas seldom camped there in numbers.” In 1884, Harris expanded this information to point out that one of the Seneca trails, which they called the Ontario foot-path, turned east toward the ridge. “the village last occupied by the Seneca Indians in Webster was located on the ridge near this path, about one mile east of the bay, and the latter-day Mississaugas camped on the same ground. Their landing was on the bay at the foot of the ridge.”

The Peoples of the Story

But why would a Canadian native people live in Webster, New York? That was the beginning mystery of the One Small Place story. The question reflects the current geographical and political divide between neighboring countries (which, upon reflection, of course did not always exist) and unfamiliarity with native life and culture. The question was Kathy’s. The answers and the references to seek them came from Dave, whose life in Alderville, Ontario and work in Scugog provided the needed sense of native history well before he became Chief.

The Mississauga in what would become Canada and the Iroquois (or Haudenosaunee) in what would become the United States, were seasonally nomadic peoples, also known as Anishinabeg and Ojibwe. They had, for centuries, no borders to limit their travel other than those they chose for themselves. There were many interactions between the two peoples: some for battle, some for trade, some even friendly! Some Mississauga were born in Seneca territory such as Joseph Sawyer c.1786 and John Sunday c.1795

The Mississauga people and the Iroquois people have cohabited the province of Ontario from the mid-eighteenth century to today, sometimes offering to share land with one another. It is notable and emblematic that the Akwasasne Mohawk reserve straddles New York and Ontario at the international border.

The Iroquois and Mississauga shared some cultural and traditional similarities as well. Their creation stories are similar as are their harvesting/hunting/fishing seasonal calendars. Both cultures thought of themselves not as owners but stewards of the land and natural resources, with the responsibility for them being hereditary. There are many examples of intermarriage between the Mississauga and the Iroquois and at least one interesting political anomaly occurred when Mohawk Iroquois Joseph Brant was elected Mississauga Chief because he had helped them communicate with the British Government’s Indian Department in the early 1800s.

According to Mississauga historian Leroy V. Eid, some native traditions hold that “a relatively peaceful Algonquian-Five Nations interchange had been going on for many years prior to the middle of the 17th century. In any case, not until the destruction of the Hurons by the Five Nations did overt Ojibwe-Five Nations enmity begin.”

Interactions between the Mississauga and the Five Nations (Iroquois) were to become far more complicated.

Around 1650 the Mississauga began to move south into southern Ontario and the Five

Nations settled along the north shores of Lakes Erie and Ontario. At that same time, there were Seneca communities on the north shore of Lake Ontario. According to Chief Mowat, and several maps in his possession, these communities were located near the Rouge River at Frenchman’s Bay east of Toronto, at Bead Hill on the Toronto Carrying place and just north of Lake Simcoe. A hill near the Ganaraska Forest between Scugog and Aldersville communities is presumed to be an ancient Seneca lookout.

Many treaties were made and broken in the next two centuries and peace broke out several times too! In the 1670s, peace between the Mississauga and Iroquois allowed a contingent of Five Nations to settle in Fort Frontenac, Ontario where they would remain for 30 years or so. Ten years later, the Ojibwe (Mississauga are a branch of the Ojibwe) defeated Iroquois at Lake Simcoe and Rice Lake, pushing them across the St.

Lawrence River. Around 1700, after the “Great War” involving perhaps thousands of warriors on both sides, the Ojibwe moved most of the Five Nations out of the north shore of Lake Ontario and south to their ancestral lands South of Lake Ontario. It appears that the Frontenac and Humber River Iroquois settlements may have survived the purge. This conflict was followed by many treaties made and broken, many forays into each other’s lands and many reciprocal conflicts followed. Nomadic people have always had difficulty making and keeping allies….

A noteworthy political anomaly occurred in 1746, according to primary archival territorial documents studied in the 1999 PRAXIS report, when the Mississauga were informally incorporated as the “Seventh Tribe” of the Iroquois confederacy. Some Mississauga lived within the New York State borders, as suggested by John Mitchell’s 1755 map of the Great Lakes. This “honeymoon” would last only until 1755, however, when the Mississauga again expelled the Iroquois from the north shore of Lake Ontario. Just four years later, as noted by Fred Anderson in Crucible of War, when Fort Niagara fell to the British in 1759, the Seneca did not participate in the skirmish, suggesting they had leanings toward the French who were Mississauga allies. The Mississauga would occupy the north side of Lake Ontario until the end of the American Revolution in 1783 when Loyalists, including Iroquois Loyalists under Mohawk Chief Joseph Brandt, moved in. The British treaty encouraged intermarriage between the Mississauga and Mohawk warriors, whose families had to leave the US because the Mohawks had allied with the British in the American Revolution. By 1790, the Mississauga had allowed the Six Nations (the Tuscarora had joined the Five Nations in 1722) to occupy Mississauga land in Ontario. This renewed peace lasted for years, although as late as 1830, reports of Mohawks approaching Mississauga villages at Mud, Rice and Scugog Lakes were cause for concern.

Methodism moved into British colonial Canada in the 1820s, heralding the beginnings of the Mississauga move to reserves, heaviest in 1827-30. The brutal treatment of U.S. native populations, including the Cherokees and Seminoles encouraged Canadian Ojibwe, Ottawa and Potawatomi in residence in the US as well as New York’s Oneidas to leave the U.S. for Canada. The situation inspired the first modern Native political meeting in 1839-40. One hundred chiefs and warriors from across Canada attended the meeting, which resulted in the fifth renewal of the Mississauga/Iroquois peace treaty. Comprising just a very small minority in Canada’s 450,000 population, the native peoples needed to cooperate more than ever.

In 1846, the British provincial government planned to take Mississauga territory and offered to remove them to very poor quality land. The Six Nations invited the Mississauga to join them on the land the Mississauga had given to them c. 1790. The PRAXIS report says “during which time, family ties were established with the Six Nations people.” The contentious relationship between the two peoples would persist, as the memorandum of dispute between the two people in 1892 indicates. But the bond was there, and that would persist too.

Although historical records are spotty and on occasion even contradictory, it is clear that the Mississauga and the Iroquois had plenty of opportunity to interact for the better part of 250 years… and likely many more such opportunities than ever recorded anywhere.

It doesn’t seem unlikely, then, that at least some of their villages, seasonal camps, traveling routes, hunting and fishing territories would be known to both peoples. It doesn’t seem unlikely, either, that the knowledge of the One Small Place in Webster would be shared. Or that both peoples may have occupied it at one time or another.

Or even that the Mississauga, knowing of this one small place and needing a respite from troubles in their own homeland, might seek refuge there in the early 19th century.

The Questions of the Story

Why would the Iroquois (an unflattering name given to the Haudenosaunee or People of the Longhouse by their French enemies) have lived in Webster’s One Small Place?

The Iroquois ancestral homeland was originally most of New York State from Niagara Falls to the Adirondacks, a homeland considerably augmented by migration and war until they gained control of most of the Northeastern United States and Canada. Much of this land was lost again through wars with other native people including the Mississauga, and eventually with European settlers. By the time of the Iroquois confederacy c.1550, the Seneca (“Keepers of the Western Door” of the confederacy) had established several major Seneca villages in Western New York and a number of seasonal camps as well. Considerable archaeological studies and anecdotal records have located many of them. There are several sites in West Webster, most of them along the Bay Road corridor and often accidentally discovered by homeowners. One site is indicated on the Collins map as “once sight (sic) of Eskimo Indian Camp”. The Murawaki site in West Webster was originally investigated as pre-Iroquois, but instead indicated a much earlier 1500 B.C. dating. While the more permanent village sites were likely chosen for their logistical advantages as well as the quality of the soil and quantity of natural resources, the seasonal camps were largely hunting and gathering sites chosen for game, fish and berries to augment the community’s food supply at home base.

Fierce fighters themselves, the Seneca had survived the destruction of their villages by the French in 1687 and again by the new Americans following the Revolutionary War. Charles Wray tells the story of the loss of their homes, crops, orchards and stored goods. By 1779, many Seneca were removed to reservations or had chosen to find their own new places to live. The Seneca first scattered to Avon and

Geneseo in New York, Canada, as far as Oklahoma and, after the War of 1812 to Tonawanda, Cattaraugus and Allegheny New York. Presumably, the memory (and perhaps continued use?) of seasonal camp locations remained.

Why would the Mississauga leave their ancestral homeland in Canada and come to Webster, New York?

One reason was surely convenience. According to Chief Mowat, it would have taken only 4 hours for strong paddlers to cross Lake Ontario. This would have been a well-known route in the Mississauga memory from centuries of altercations with the Iroquois. If they wanted to leave, this would have been a logical place to come.

And some Mississauga surely wanted to leave. This was a time of enormous cultural and political shift, none of it amenable to the native people in the United States nor in Canada. By an 1763 proclamation, Britain could acquire land by consent of a community. Initial treaties in 1780s and 1790s were only in English and signed only by clan symbol. The British were talking about owning land, the Mississauga about agreements to use land. The Simcoe proclamation of 1792 invited all and sundry willing to swear fealty to the King, to settle in Upper Canada. Despite British promises to the contrary, the Mississauga were driven off their hunting and fishing grounds. After the American Revolution and the War of 1812, over 5000 British refugees and some 2000 Iroquois arrived in Southern Ontario, where the Mississauga Ojibwe had lived for a century.

In the early 1800s, a large influx of Europeans had depleted much of the game and salmon along the north shore of Lake Ontario. Illnesses, likely acquired from the newcomers, killed nearly 2/3 of the Mississauga. A volcanic eruption in 1816 left a cloud of dust shadowing the earth, reducing sunlight in Canada and elsewhere. This caused spring and summer frosts and snowfalls which impacted 1816 crop harvests. By 1820, the remaining Mississauga had sold (for a very small fraction of its value) all but about 200 acres of their land, hardly understanding the idea of what a sale would mean to them. (Two centuries later, Chief Mowat would become a member of the team who won a new reparations treaty to restore Mississauga lands and won compensation for other losses.) Donald Smith, in Sacred Feathers, said “the Mississauga obtained new names, homes, occupations and a new language, all in the space of a few years.”

The Mississauga had options. Some tried moving to the 10-acre Grape Island left for them, only to find they had to canoe over to the 50-acre Sauqueen Island to farm. Some chose to move to land offered by Six Nations. Some joined the church of England to get British Government support. Some began to trade furs for liquor which caused massive cultural problems for native culture. Some took advantage of the rise of Methodism in Canada, where kind people helped them settle into their new lives, offered a religion some found comforting as well as education, much of it as boarding schools, for children. And some, evidently, crossed Lake Ontario and took respite in Webster, however temporarily.

What did the Mississauga do when they were here in 1819-1860?

No records have yet been located to document Mississauga life in Webster. The Webster Herald did not start publication until 1899 and the earliest Federal census to begin to identify “Indians” within the general population, and that spottily, was in 1860. The New York State Census is similarly unhelpful. Such sites as Webster’s were not perhaps obvious to census takers and in this time frame, designation as “Indian” was not requested on the census-takers’ forms. There are of course speculations and possibilities based on what is known about Mississauga life in Canada. We know from the PRAXIS report that, by the 1841 union of upper and lower Canadas, farming had become nearly impossible for the native people. Their seasonal hunting and fishing activities could well have been continued here, as it had become so restricted there. Don Smith in Sacred Feathers noted that by 1848, “to support themselves many had to hunt or fish or return to selling baskets, leaving the reserve for up to ten months of the year.” Perhaps some of those ten months were spent here in Webster. We know from Peck’s 1884 work that visits to friends took place here.

There are additional hints to explore further. Resident Sam Strowger’s 1851 diary entry for May 5 included the intriguing statement “the Canada Girl Came”. Might some Mississauga families have come here to help farm families then? Don Smith’s Mississauga Portraits presents some known activities in the area that may provide clues to Mississauga activities here. John Sunday came to the United States from South of Rice Lake in Ontario in 1828-9 for fundraising trips. Might he have visited Webster? In the 1830s, Mississauga George Copway visited Buffalo, Rochester, Syracuse and Albany. Might he have stopped in on Webster friends too? George Henry, to support his Mississauga family, organized the first native dance troupe, performing as a “Noble Savage” in his “Wild Indian Show.” He travelled through the northeastern United States in 1844 and 1848, when he is known to have performed in Syracuse. Might he have performed in Webster also? And might that be related to the “Indian Shows” performed in Seabreeze somewhat later? And might our Mississauga in Webster have participated as well? Mississauga Upright Woman, “Nahnee” came to Rochester to work with the Seneca in Western New York around 1846. Might she have visited Mississauga friends in Webster as well?

So, we know little for sure, but we have some interesting avenues to explore in the future.

Why did the Mississauga return home in 1860 (or whenever)?

Until primary sources for the Mississaugas arrival, departure and life between those two events come to light, historical context becomes the best explanation for why they left here in 1860… if, indeed, that date is accurate. Chief Mowat explains: “By 1860, much had occurred to influence the Mississauga along the lake, i.e. early treaties, Methodism, harvesting site encroachment, industrialization, settlement. I think it is fair to say our people were in flux and were forced to move to other hunting or gathering areas because of human pressure. It is in the 1860s that in Ontario they begin to understand that they are losing access to their hunting grounds (the northern hunting grounds we call them) which on the map would be north of the 45th parallel. In fact some Mississauga people left … altogether and moved as far away as Keweena Bay, Michigan. So, I think the 1860s are a watershed. This is the time when the Dominion of Canada is created and it seeks to develop more lands in the west and north.”

We know that the United States’ resettlement of the Iroquois onto reservations, sent many Seneca west to escape this fate. According to Don Smith, in Mississauga Portraits, thousands of Anishinabeg living in the United States paid attention and returned to Canada to avoid removal west of the Mississippi in the 1830s and 1840s. Perhaps by 1860, the Webster camp decided it was safer to go home too.

Maybe (as suggested by William Keeler of the Rochester Historical Society) they didn’t all go home…. maybe some stayed (and stayed) and their families still live in Webster today. Maybe, as Mr. Keeler also suggested, they returned to visit family that had stayed in Webster. And maybe, these are the “Indians” observed by Webster residents who lived in West Webster after 1860, such as the anecdotal reports by Webster residents Gary Holtz and Pat Todd Milne. Additionally, Historian Esther Dunn identified in 1970, two Webster families known to be of native descent. The Whitcomb family was Mohawk in origin and the Burkhardt family was from the lower Mohawk of the Six Nations in Canada and are listed in the register of the Mississauga there. It could not have been easy to be native and live among the euro-centric towns like Webster. We imagine though that it is a source of pride to those Webster families who can now boast a native ancestor.

The Rest of the Story (Where will the story go now?)

There are admittedly huge gaps in our knowledge, which we choose to consider opportunities for further research in Webster and Alderville. But the evidence is clear that the Mississauga have a place in Webster history, as do our native Seneca. We have a site, however vaguely located, important to Webster and Mississauga histories to be recognized.

If this were the early 20th century, there might be talk of an archaeological dig. Today, there might be talk of a scanning sled to see if anything of interest is buried.

But there are perhaps less intrusive and more informed and informative ways to honor this site. Perhaps we could take a hint from a marker at the Irondequoit Bay outlet in Irondequoit. Designed by young children, it announces to anyone who reads it that the Seneca were there and why that was important. Surely the Seneca and Mississauga who occupied our Webster site deserve similar recognition.

Sources:

Anderson, Fred. Crucible of War, 1755-1763. New York: Vintage, 2001.

Barton, Lynn M.; Sassone, Joan E.; Grenier, Mary H. Images of America, Webster. Charleston: Arcadia Publishing, 2010.

Burnham, J. Hampden Esq. “The Coming of the Mississauga," Ontario Historical Society, Papers and Records, 1905.

Davis, William T. Rochester History, vol. XLIV, vols. 1 and 2.

Dunn, Esther. Webster… Through the Years. Webster, NY: Webster Town Board and Fairport: Selby Marketing Association, 1971.

Eid, Leroy V. “The Ojibwa-Iroquois War: the War the Five Nations Did Not Win” in Ethnohistory, Vol. 25 No. 4, 1979. University of Dayton: Duke University Press.

Follett, Harrison. Archaeology of the Counties of Monroe, Ontario, Livingston and Genesee, 1894-1930. Rochester Museum and Science Center, Research Division. Unpublished manuscript,1930.

“Harrison Colvin Follett” death notice. The Bulletin, New York State Archaeological Assn, No. 2, December 1954.

Harris, George. Papers of George Harris. Collection currently stored at Rochester Historical Society.

Harris, George. “Aboriginal Occupation of the Lower Genesee County,” 1884. In Peck.

Maier, William. Samuel Street of Niagara: Treaties and Phelps and Gotham Purchase.

Rochester: Louis Heindl and Sons, 1984.

Merrill, Arch. The Ridge. Rochester: Louis Heindl and Son, 1944.

Morgan, Lewis Henry. League of the Iroquois. New York: Dodd, Mead, 1922.

Mowat, David P. “The Mississauga - Mishizaugeeg”. Speech to the Alderville First Nation-City of Kingston Commemoration. April 2017.

Niemczycki, Mary Ann Palmer. “Late Woodland Settlement in the Genesee”. The Bulletin: NYS Archaelogical Newsletter, Fall 1987, #95, pp. 34 and 36.

Peck, William. The Semi-Centennial History of The City of Rochester, 1884.

(First 15 chapters written by George Harris, local historian 1843-1893)

Praxis Research Associates. Final Report of the Mississaugas of the New Credit First Nation’s Traditional Territory, Ontario, Canada. January 15, 1999.

Rochester Museum and Science Center. Letter to Mr. Murawaki, August 25, 1969.

Smith, Donald B. Mississauga Portraits. London, Ontario: University of Toronto Press, 2013.

Smith, Donald B. Sacred Feathers. London, Ontario: University of Nebraska Press, 1987.

Spafford, Horatio Gates. A Gazetteer of the State of New York. Albany: B.D. Packard, 1824.

Strowger, Sam. 1851 Diary. Webster Museum.

Wray, Charles F. Manual for Seneca Iroquois Archaeology. Rochester: Cultures Primitive, Inc., 1973.

Wright, Thomas E. “The Story of the Town of Webster," unpublished manuscript, vol. 1-3, 1945.

http://www.biogra/hi.ca/en/bio/jones_peter.8E.html

http://www.newcreditfirstnation.com/our-culture.html

www.tolatsga.org

Webster NY Maps Consulted

Collins, Marguerite. Centennial Map of Webster, NY. Drawn 1939-40, shows Drake, Knapp properties and locates “Mississuga Indian Village just east of current southerly turn of Empire Blvd, also Eskimo Indian Camp near Stony Point

Follett Map at RMSC 1894 and 1930

Harris, George. Indian Trails About Rochester

Map in the Bulletin, New York Archaeological Assn, Fall 1997 # 95. Figure 2, p. 34 map shows two temporary camps in Webster in existence sometime between 1000 AD and 1450 AD

MapTech Current Webster/Penfield Map, showing “on the Ridge, 1 mile from Bay” to be likely US Army Reserve Center on Old Ridge Road across from St. Rita’s

Town of Webster Master Drainage Plans, showing NYSDEC wetlands #W-8 just south of Army Reserve Center on Old Ridge Road

West Webster Cemetery Map

1809 map of Western New York, from “A Ride To Niagara, by Thomas Cooper, published in The Portfolio, July-October 1810. Shows route of early Ridge Road identified as “New State Road snowmaking 1809.”

1822 Monroe County map showing size of Penfield before Webster separation

1839 Monroe County map showing Webster separation, though still identified also as North Penfield

1840 map of Penfield (includes Webster)

1852 Map of Webster showing Drake, Hames (Haymes) properties

1852 Monroe County map showing Plank Roads

1924 map of West Webster

Ontario, Canada Maps consulted

AAA current map of Ontario, Canada

National Geographic map of Canada

Akwasasne map from research gate.net and http:www.ncbi.nih.gov

Before 1673 Jolliet, L. Map of Ontario, Canada area after 1673, showing Iroquois occupation

1744 Bellin map of “Des Lacs Du Canada” (the Lakes of Canada)

1800 map of Lands of the Anishinabeg; p. 35 in Smith Mississauga Portraits and p. 3 Sacred Feathers

c.1800 Map of Mississauga Place-names, p. 18 in Smith, Sacred Feathers Mid-19th Century location of Methodist Mission Stations in Upper Canada, p. 63 in Smith, Mississauga Portraits

Many thanks for assistance from:

Ball, Stephanie: Rochester Museum and Science Center Research Library

Barone, Michael: Rochester Museum and Science Center Research Library

Barton, Lynn: Webster Historian.

Burkhardt, Pete. Bay Road, Webster. Interview with Deb Oakley.

Michael Galban, Curator, Ganondagan State Historic Site, Victor, NY.

Grenier, Mary Fran. Webster Museum volunteer and author.

George Hamell, Rochester Museum and Science Center Archaeologist and former

Historian, New York State Museum

Harding, Ed. West Webster resident, avocational archaeologist.

Holtz, Gary. Secretary Friends of West Webster Cemetery and West Webster resident.

Kanauer, Kathy. Penfield Historian, interview and materials review 04/02/2019.

Keeler, William. Director Rochester Historical Society, interview and materials review 06/14/2017.

McNamara, Lisa. Webster Museum volunteer.

Milne, Pat Todd. West Webster Resident. Phone response to Herald 05/24/17.

Naujokas, Jan. Webster Museum volunteer.

Oakley, Deb. Webster Museum volunteer.

Wayne, Patricia. Irondequoit Town Historian. Interview October 22, 2019.

2020/11/21