THE WAMPUM SHOP is located on Six Nations of the Grand River territory, near Brantford, ON. 3080 4th Line, RR#1 Ohsweken, ON, 519-445-2100

Wampum Belts 4

ransomcr.jpg Ransom Belt
20 1/2" x 2 1/2" This belt is one of the national belts of the Senecas. The diagonals of white wampum signify their tribal fires. Wampum or other presents, were often offered as atonement to the person or the family injured, not to the nation as a rule. Atonement or ransom could be refused.
snpeacecr.jpg Six Nations Peace
28" x 4" On the Six Nations Peace Belt, the white wampum in the belt stands for peace. The six diamonds woven into the belt stand for the territory and council fires of the Six Nations; The Mohawks, Oneidas, Onondagas, Cayugas, Senecas, and Tuscaroras who shall live in peace together forever.
Thododaho1cr.jpg Thododaho
19 1/2" x 16" Atotarho Belt ( Mohawk) Thadoda:ho Belt ( Cayuga) The 14 diamonds signify that the Great Binding Law is lodged in the hearts of the fourteen sachems who are the keepers of the Central Council Fire. They are the Onondagas of the Six Nations Confederacy They guard the Council Fire and keep it clean and bright. It was the duty of Thadoda:ho, the principal Onondaga chief, and his colleagues to be the keepers of the Great Council Fire.
tusctakenincr.jpg Tuscarora Taken In
22 1/4" x 4 1/2" This belt has been called the Six Nations Brace Belt and records when the Tuscarora Nation was taken into the Iroquois Confederacy. Each diagonal band represents a state or nation of the Confederacy, a brace or supporting beam of the Longhouse, by which the Iroquois often called their league. The braces represent an alliance for purpose of peace. This belt commemorates the admission of the Tuscaroras to take shelter beneath the Tree of Peace and join the Iroquois Confederacy.
tworow1cr.jpg Two Row Wampum Treaty
36 1/2" x 4 3/4" The Two Row Wampum Treaty Belt symbolizes the relationship of the native people of North America, Onkwehónwe (Mohawk), Ogwehoweh, (Cayuga) with the White man, Raserónni, (Mohawk), Hahnyo:oh, (Cayuga). One purple row of beads represents the path of the natives canoe which contains their customs and laws. The other row represents the path of the White mans vessel, the sailing ship, which contains his customs and laws. The meaning of the parallel paths is that neither boat should outpace the other, and the paths should remain separate and parallel forever, that is, as long as the grass grows, the rivers flow, the sun shines, and will be everlasting, and they shall always renew their treaties.
warbelt1cr.jpg War Belt
30 1/2" x 5 1/2" Any belt could be used as a war belt by painting it red. This certain wampum belt of black background beads shall be the emblem of the authority of the Five War Chiefs to take up the weapons of war and join forces with their men to resist invasion. This shall be called a war in defense of the territory.
unityofclanscr.jpg Unity of the Clans
22 1/2" x 2 1/2" This belt was one of the Constitutional memorials and signified the essential unity of the clans "who sat opposite each other about the fire." The white background signifies peace, unity, and friendship. In the Confederate Iroquois Nation, the people bearing the same name, the same clan, shall recognize one another as relatives in respect of their nation and shall treat one another as such. Therefore a man and woman of the same clan are forbidden to marry.
williamepnn1cr.jpg 1st William Penn
17" x 4" This belt was given to the Haudenosaunee before they entered the Council House where the Treaty was to be made. It was a token of amity and good faith. When the treaty had been concluded and the Natives went out of the Council House with William Penn, they presented him with the a belt also as evidence of their good faith.
williampenn2cr.jpg 2nd William Penn
17 1/2" x 6" This belt was given by the Lenni-Lenape (Deleware) Chiefs to William Penn at the celebrated peace treaty under the elm tree at Shackamaxon in 1682. The hand of Wiliam Penn is joined in friendship with the hand of the Native and the two smokes (councils) of the two people are joined together as one. William Penn at that time said these good words to the Natives, "We meet on the broad pathway of good faith and good will. No advantage shall be taken on either side, but all shall be openness and love. We are the same as if one man's body were to be divided into two parts. We are of one flesh and blood." The reply of the Lenni-Lenape Chief was as follows: "We will live in love with William Penn and his children as long as the creeks and rivers run, and while the sun, moon, and stars endure.
womennom1cr.jpg Women's Nomination
21 3/4" x 3 1/2" The Womens Nomination Belt records the rights of nomination given to the Clan Mothers of the Five Nations of the Rotinonhshonni. The origin of the rights, these women leaders have, begins in their founding mother, Tsikonsase, who is also known as the Mother of Nations, because it is said that her blood line originates from the first woman on earth. As mothers of all nations on Mother Earth, certain Clan Mothers of each clan are given the responsibility of maintaining the harmony and balance within the clans and nations, by being the guardian over the names to prevent duplication of names, and to prevent competition over the rights of leadership positions. In her responsibility of choosing (nominating) a chief, a Clan Mother calls a meeting with her immediate extended family, meeting mainly with the female relatives, but she may also choose to combine the men relations as well. At the meeting, she will inform her extended family who she's chosen to be chief, and then seeks approval of all the mothers of her extended family. Upon approval, the clan mother stands the chief up for all to see. The clan mother stands along side with her chief, sub-chief, and one woman and man faithkeeper.