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History & Culture

The Cayuga Nation is known as “The People of the Great Swamp” and is one of the five original members of the Haudenosaunee, also known as “The People of the Longhouse."

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Tribal History

The Cayuga Nation, known as “The People of the Great Swamp,” is one of the five original Nations of the Haudenosaunee Confederacy, also known as “The People of the Longhouse.” Our ancestral homeland lies in the heart of the Finger Lakes region of what some call New York State. Cayuga Lake and its shores were once home to thriving villages, nestled between our Haudenosaunee brothers: the Onondaga to the east and the Seneca to the west.

Together with the Onondaga, Seneca, Oneida, and Mohawk, we formed a powerful alliance guided by the Great Law of Peace, a system of governance and diplomacy admired by many of America’s founding fathers. The principles of unity, consensus, and balance gifted by the Peacemaker to the Haudenosaunee helped shape the democratic ideals that underpin the United States government today.

During the Revolutionary War, the Haudenosaunee Confederacy as a governing body remained neutral and did not formally take sides. However, individual citizens of the Six Nations made their own choices. Some aligned with the British, others with the American colonists. The Confederacy’s loyalty remained rooted in kinship and homeland. As both sides encroached on our territory, we defended our lands with courage and tenacity, always hoping for peace and a future where our sovereignty would be respected.

That hope was violently challenged in 1779, when General George Washington ordered a scorched-earth campaign against the Cayuga and Seneca Nations. Generals John Sullivan and James Clinton led over 6,000 troops through Cayuga and Seneca villages, destroying homes, crops, and sacred sites. Though displaced, the Cayuga Nation endured. Some found refuge in Ohio but were later forcibly relocated by the U.S. government to what is now Oklahoma. Others moved to the Grand River Territory in present-day Canada. Those who remained continued to uphold their connection to the land and entered into direct negotiations with the first President of the United States.

That effort led to the Treaty of Canandaigua, signed on November 11, 1794. This historic agreement, still in effect today, secured peace between the United States and the Haudenosaunee, and affirmed the sovereignty of each Nation over its territory. It also established the federal government’s authority over Indian affairs in New York, overriding state jurisdiction and acknowledging the enduring government-to-government relationship.

The Cayuga Nation’s story is one of survival, diplomacy, and unbroken connection to our land and people. Our legacy lives on in every generation that continues to protect our sovereignty and restore our rightful place in the heart of our ancestral homeland.

The Declaration of Independence affirmed that only the U.S. federal government, not individual states, has the authority to make treaties with Native Nations.

The Harmon Treaty was a state-level agreement between the Cayuga Nation and the State of New York, in which we agreed to lease portions of our ancestral lands rather than sell them. This arrangement reflected our worldview that land is sacred, communal, and not to be permanently alienated. The treaty is named after John Harmon, who served as an intermediary in the negotiation.

The Treaty of Fort Stanwix, an agreement between the British Crown and the Haudenosaunee, was a major land cession treaty where the Haudenosaunee were pressured to give up large tracts of land in what is now Pennsylvania, Kentucky, and West Virginia. It was part of British efforts to appease settlers by pushing the boundary of colonial expansion westward.

The Trade and Intercourse Act of 1790, also known as the Indian Nonintercourse Act, was a foundational U.S. law passed by Congress to regulate interactions between Native Nations and non-Native individuals or states. Its main purpose was to protect Native lands by declaring that only the federal government, not individual states or private citizens, could negotiate land transactions with Native Nations.

The Treaty of Canandaigua established peace and friendship between the US and the Haudenosaunee Confederacy. It recognized each Nation’s sovereignty over its lands and reaffirmed the federal government's commitment to honor Native land rights, explicitly excluding state authority in these matters. The treaty, while still legally binding, has been repeatedly violated by the State of New York, undermining its terms and the sovereignty of the Haudenosaunee Nations.

In 1795, New York State entered into an illegal land agreement with the Cayuga Nation, effectively ceding nearly all our ancestral land, leaving us with only 3,200 acres. This agreement was made without the approval of the federal government, violating the terms of the Treaty of Canandaigua (1794), which granted the federal government exclusive authority over Native land transactions.

The Clinton-Sullivan Campaign of 1779, led by the U.S. military, resulted in the devastation of Cayuga Nation villages, crops, and cultural sites, forcibly displacing us from our ancestral homeland. This campaign was part of a larger effort to break the power of the Haudenosaunee Confederacy during the Revolutionary War, causing long-lasting harm to the Cayuga Nation and our people.

In 1805, New York State entered into another illegal agreement with the Cayuga Nation, resulting in the sale of the remaining 3,200 acres of our ancestral land to the state. This transaction was made without the approval of the federal government, violating the Treaty of Canandaigua (1794) and the Trade and Intercourse Act of 1790, which prohibited states from engaging in land deals with Native Nations.

The Buffalo Creek Treaty was an agreement between the United States government and several Haudenosaunee Nations, including the Cayuga, who had been displaced to Buffalo Creek in present-day New York. The treaty aimed to resolve ongoing land disputes and compensate the Haudenosaunee for lands lost due to previous illegal transactions. However, the terms were heavily unfavorable, leading to the further erosion of Native sovereignty and land rights. The treaty remains controversial, as many Haudenosaunee leaders were not fully consulted, and its provisions were not consistently honored by the U.S. government.

The Buffalo Creek Compromise was an agreement between the Haudenosaunee and the United States, following their forced displacement from New York. The U.S. provided reserved land in present-day Buffalo, NY for the displaced, in exchange for the Haudenosaunee ceding all further claims to their ancestral NY territories. However, the terms were unfair, heavily favoring the U.S., and the land offered was insufficient to ensure the sovereignty or stability of the Haudenosaunee, leading to continued hardship and broken promises.

The Indian Citizenship Act granted U.S. citizenship to all Native Americans born in the United States. While it acknowledged Native Americans as citizens, it did not immediately grant full civil rights or protections, and many states continued to deny them voting rights. The Act was part of broader U.S. efforts to assimilate Native peoples into American society.

In 1980, the Cayuga Nation filed a land claim against New York State to recover 64,015 acres around Cayuga Lake, which had been illegally seized through unlawful treaties and land dispossessions. The claim was based on violations of the Treaty of Canandaigua (1794) and the Indian Trade and Intercourse Act of 1790, but it was ultimately dismissed by the courts in the early 2000s.

In 2001, the Cayuga Nation's land claim to recover 64,015 acres of land was dismissed by a U.S. District Court, which ruled that the claim was time-barred under the principle of laches, as the Nation had not pursued the claim in a timely manner. Despite the setback, the Cayuga Nation continued to seek justice for our ancestral lands.

The Cayuga Nation, landless for over 200 years, economically re-emerged by acquiring two parcels of land within our ancestral reservation boundaries and opening LakeSide Trading, our first gas station/convenience store, in Union Springs, NY.

The Cayuga Nation proudly opened our first Class II Gaming facility, LakeSide Entertainment, in Union Springs, NY, marking a major milestone in the Nation's economic resurgence and self-sufficiency.

The Cayuga Nation submitted an application to the U.S. Department of the Interior to place 113 acres of land into federal trust, a step toward restoring our sovereign land rights and expanding our territory.

The Sherrill Act of 2007, also known as the Cayuga Indian Nation Land Claim Settlement Act, was a legal ruling by the U.S. Supreme Court that addressed the Cayuga Nation's land claim against the state of New York. The court decision effectively denied our ability to recover lands that had been taken through illegal agreements and dispossessions, ruling that the land claim was time-barred due to the principle of laches, which prevents the pursuit of claims after a long delay.

Cayuga Nation citizens returned to live on our ancestral homeland for the first time in over 200 years—a historic step in reclaiming our land, restoring community presence, and reaffirming our sovereignty.

Cayuga Nation Police Department was established, strengthening the Nation’s sovereignty by providing tribal law enforcement to protect our citizens and uphold order on our lands.

The Bureau of Indian Affairs recognized the Cayuga Nation Council as the Nation’s legitimate governing body, affirming our people’s right to self-governance and strengthening our status as a sovereign Nation.

In 2024, the FBI issued an ORI number to the Cayuga Nation Police Department, granting access to national criminal justice databases and strengthening the department’s capabilities and recognition as a fully functioning tribal law enforcement agency.

Total Acres Purchased by Year

As the American colonists and the British fought during the Revolutionary War, the Cayuga Nation and other members of the Haudenosaunee Confederacy were tragically caught in the crossfire. Despite attempts to remain neutral, the Haudenosaunee were drawn into the conflict, with different factions aligning with either the British or the Colonists. In the aftermath of the war, we suffered immense land losses due to forced treaties and land dispossessions. Today, the Cayuga Nation continues to face the injustice of having to purchase back our ancestral lands at market prices, even though these lands rightfully belong to us. This ongoing struggle underscores the enduring legacy of displacement and our fight for the return of our rightful territory.

Our Culture

Our Language Gayogo̱hó:nǫˀ

Our Native language is Cayuga, a vital part of our cultural heritage. However, due to the historical blending and integration of many Cayuga Nation citizens with the Seneca Nation, particularly as we live among the Seneca people, many of us are also familiar with the Seneca language spoken on their reservation. This linguistic connection reflects the deep ties and shared history between our Nations, while highlighting the resilience of our communities in preserving and adapting our languages through generations.

Clan oˀsya:dé:nyǫˀ

Among the Haudenosaunee, people come together in family groups known as clans, forming the backbone of our society. As a matrilineal society, our clans are linked by a shared female ancestor, with women playing a central and respected role in leadership and decision-making. The number of clans varies across the Haudenosaunee Nations—the Mohawk have three, while the Oneida have eight. These clans are symbolized by animals and birds, each representing one of the three natural elements: land, water, and air. The land element is represented by the bear, wolf, and deer; the water element by the turtle, eel, and beaver; and the air element by the snipe, hawk, and heron.

The Cayuga Nation has five clans, and every member of our Nation belongs to one. In our society, lineage follows the maternal line, meaning that a Cayuga mother passes her clan affiliation to her children. Each clan has its own leadership structure, including a Clan Mother and two Council Representatives, ensuring that the traditions of leadership and responsibility are upheld. These clans serve as the foundation of our community, uniting us in both cultural identity and shared purpose.

This structure not only shapes our social organization but also reinforces the importance of respect, unity, and balance within the Haudenosaunee way of life.

thirteen moons celebration Haudenosaunee

Ceremonies sǫhehkáˀwęhniˀdaˀ

The Haudenosaunee observe a series of deeply meaningful ceremonies throughout the year, each corresponding to one of the 13 moons that mark the cycles of the seasons. These ceremonies are closely tied to the natural world, reflecting our profound connection to the land, the spirit world, and the Creator. They serve as expressions of gratitude for the people, the Earth, and all elements of life, helping to maintain the health, balance, and prosperity of the Nations.

Each ceremony typically begins and ends with prayers, followed by songs and dances that hold cultural and spiritual significance. Traditional stories, which pass on valuable teachings and history, are shared to preserve the wisdom of our ancestors. Music and dance play a central role, with ceremonies often featuring 60 to 70 songs accompanied by instruments like the water drum and gourd rattles, essential elements of Haudenosaunee cultural expression.

The annual ceremonies include:

Midwinter Ceremony – Held in the second week of January, lasting about eight days, this ceremony marks renewal and purification.
Maple Ceremony – Held in the second week of February, this one-day ceremony honors the gift of maple syrup.
Thunder Dance – Takes place in the first week of April to welcome the return of the Thunderers and the rain they bring.
Sun and Moon Dance – The first ceremony occurs in May to give thanks to the sun, followed by the second in the second week of May to honor the moon, with dances held at dawn and dusk.
Seed Ceremony – A one-day ceremony in mid-May, celebrating the planting season and honoring the seeds of life.
Planting Ceremony – At the end of May, this ceremony marks the beginning of the planting season.
Strawberry Ceremony – A one-day event held in mid-June, celebrating the first fruits of the season.
Green Corn Ceremony – Held in mid-August, this ceremony marks the growth of corn and gives thanks for the harvest.
Harvest Ceremony – Occurs in mid-October, lasting four days, to celebrate the fall harvest and give thanks for the abundance of the Earth.
Thunder Ceremony – Held in November to honor the Thunderers as a source of rain and renewal.

These ceremonies are vital to the Haudenosaunee way of life, embodying our deep connection to the cycles of nature and the ongoing work of preserving cultural traditions. Through these observances, we continue to strengthen our community and our ties to the world around us.

Home Life ganǫ́hasˀ

Our ancestors lived in dwellings called longhouses, which were more than homes. They were central to our way of life. Carefully constructed using upright logs and cross poles to form a sturdy frame, they were covered with the bark of elm trees, expertly peeled and placed to create walls that provided insulation from the elements. The roof of the longhouse was designed with several large openings to allow the smoke from cooking and heating fires to escape, ensuring a breathable and comfortable interior. This thoughtful design balanced practicality and harmony with nature, demonstrating our respect for the environment.

Inside, multiple families shared the space, each having its own designated area with a cooking and heating fire. These fires were essential for preparing food, providing warmth, and creating a sense of togetherness. The longhouse was a communal structure, emphasizing the values of family, cooperation, and shared responsibility. It was a place of connection, where generations would come together, share stories, and live in harmony with one another.

The longhouse was more than just a shelter—it was a symbol of our interdependence and unity, embodying the Cayuga Nation's deep ties to the land and the environment.

Appearance ohgwę́nyaˀ

Living in close relationship with the natural world, our ancestors skillfully crafted their clothing from the resources around them—woven plant fibers, deerskin, elk hides, and furs from woodland animals like rabbits, bears, and beavers. Every item of clothing reflected both practicality and deep cultural significance. Even corn husks were creatively used, sometimes to craft moccasin outfits, showcasing the ingenuity of our people.

Men’s Clothing

For men, clothing balanced utility with cultural identity. The most common garment was the breechcloth—a long, rectangular piece of soft buckskin or cloth worn between the legs and held in place with a belt. To protect their legs, men wore long leggings attached to the same belt, and in colder months, they added kilts or robes made from animal skins for additional warmth.

A particularly meaningful element of a Haudenosaunee man's attire was the gustoweh—a feathered headdress that was not merely decorative but deeply symbolic. The gustoweh was constructed with a frame, decorated with beads and feathers arranged to indicate the wearer’s nation. For example, a Cayuga man’s gustoweh features one eagle feather pointing down, a distinctive marker of Cayuga identity within the Haudenosaunee Confederacy.

Women’s Clothing

Haudenosaunee women wore clothing that was both functional and thoughtfully made. Their outfits typically included skirts and tunics, or poncho-style shirts and dresses, made from soft deerskin and often adorned with beading and fringe. Skirts were usually large pieces of hide tied at the waist, with breechcloths sometimes worn underneath for modesty.

Women also wore leggings, though theirs typically extended just above the knee, offering freedom of movement while maintaining warmth. Their moccasins, while similar to men’s, were often cut differently to fit the shape of their feet. Unlike men, women did not wear gustowehs, but in colder seasons, they covered their heads with hoods or fur-lined wraps, blending function with traditional style.

Haudenosaunee clothing was more than attire—it was a living expression of culture, identity, and relationship to the land, woven and stitched with generations of knowledge and artistry.

Arts, Music, & Play degaji̱hgwáˀe:

rt, sports, games, music, and dance were not just pastimes for our ancestors. They were vital threads woven into the fabric of everyday life. Each activity carried a deeper purpose, often tied to cultural teachings, survival skills, or spiritual values. Lacrosse, for example, was more than a game; it was a sacred sport that prepared men physically and mentally, sharpening their agility, strength, and endurance. What we might now admire as fine basketry, combs, and beadwork were originally created for everyday use, crafted with intention, care, and artistic expression that reflected both practicality and cultural identity.

Children’s games served as early lessons in life. Role-playing allowed them to model the responsibilities of their parents and elders. Young boys learned strategy and physical prowess through lacrosse, while girls nurtured corn husk dolls, learning care and responsibility. Storytelling was a cornerstone of childhood, passing down the knowledge, history, and values of the Haudenosaunee from generation to generation, keeping the spirit and wisdom of our ancestors alive.