Nationally Reconciling the Truth

Torture, Sacrifice, and Cannibalism

Introduction

During our annual Not One Body Found season, I thought I’d discuss the truth about the brutal violence and savagery of North America’s most early, prominent and influential indigenous tribes, and popular narratives surrounding them.

If you’re an ethnic Canadian, born in the 1990s, you’re no doubt familiar with the education system’s attempts to subject you to a program of Maoist-style struggle sessions over the alleged genocide of the indigenous peoples in Canada. These struggle sessions in classrooms and collective humiliation rituals serve multiple purposes. One is to de-legitimize the history of, and perpetuate the ongoing deconstruction of Canada. The other is to de-legitimize the existence of the Canadian people as a nation (defined as a group sharing ethnic, cultural, and historical ties), in preparation for demographic replacement via mass migration.

The average Canadian’s school experience is filled with a turbo-charged version of liberal Noble Savage mythology, which is still propagated by leftists and indigenous activists. This has given the impression to many of the indigenous tribes as a singular race, continent-wide, uniformly peace-loving, non-binary, nature-appreciating matriarchal egalitarians until the evil, white, patriarchal Christian man arrived.

This resembles equally revisionist history about the Indo-European invasions into Europe around 4000 B.C. against the Pre-Indo-Europeans. You know that story: patriarchal brutes from the Eurasian steppes, with their advanced bronze weaponry and horse-powered chariots, wiped out the longhouse-dwelling, peace-loving, egalitarian agricultural Early European Farmers, who were feminist. This theory, conceived by Maria Gimbutas, a feminist intellectual, was debunked and discarded years ago. In reality, the Early-European-Farmers were extraordinarily warlike, violent, engaged in child murder or sacrifice and were apparently innovative as they built monuments like Stonehenge. This is much the same for indigenous in North America. All of this is framed in a Marxist oppressor-oppressed paradigm.

Tales of cruel treatment, deliberate biological warfare via smallpox blankets (of which there is only one known reference, with attempts to implement unknown), or extermination by colonial death squads haunts the minds of Canadians, planting the seeds of self-doubt and masochism. If you listen carefully to the rhetoric of leftists and indigenous activists, you’d be led to believe there was an industrial mass-slaughter of tribes, with conveyor belts funneling indigenous people into machines that spit out moccasins and dream catchers. The depopulation of indigenous tribes was not the result of deliberate action but rather Europeans being far more numerous and carrying diseases to which they had no immunity. The second cause was perpetual, brutal warfare by the survivors against each other. The mass depopulation from epidemic disease in North America occurred in the mid-1600s, after epidemic breakouts in the filthy, cramped conditions of Europe. Not almost a hundred years later in 1763, where smallpox blankets are merely discussed by General Jeffrey Amherst and Colonel Henry Bouquet.

Indigenous activists believe they were subject to a holocaust-style genocide. It is not a coincidence that the amplifying of the National Day for Truth and Reconciliation occurs at the same time as the Managerial Regime in Canada has declared itself a "post-national state." (which the indigenous also live in and suffer consequences from),. They believe Canada is a country without a people. Ironically this lines up with activists' own definition of "cultural genocide", because in 1867 during Confederation Year, according to census data, Canada was 92% Anglo-French, 7% miscellaneous Europeans, and the remaining 1% indigenous. Canada is unquestionably, unmistakably, a European construct of Anglo-French extraction.

In 2021, seemingly out of nowhere, the public was subjected to the establishment of this astroturfed federal holiday, which was made statutory—still only for employees of the federal government (what a coincidence!)—as of March 2023. Participation in this public humiliation ritual involves the coerced wearing of orange, and sometimes red, shirts. Canadians across the political spectrum knowingly or unknowingly participate in this ritual, with many rough, cowboy-hat-wearing, lifted-big-black-truck-driving conservatives, as well as tattooed, soy-eating, vegan ketamine enthusiast quartz-worshiping leftists also enthusiastically partaking.

It's called being a decent human being, Chud! Schools, the monopolized legacy media, corporations, and brands all recognize and partake in the humiliation ritual, directed exclusively at ethnic Canadians. Football games have their players sing the national anthem, and every clinically obese, corn-syrup-slurping sportsball fan claps as the announcer humiliates and shames him or her with a land acknowledgement to prove to the crowd and community that they "don’t see race”. Medical professionals and university faculty across the country also include land acknowledgements in professional email signatures. Even law enforcement gleefully participate in the the ritual, dancing like circus monkeys to the tune of people who despise them.

Publicly released internal correspondence of an RCMP constable's email featuring a land acknowledgement

If you’re lucky like me, you might personally witness an all-black Caribbean football team take a knee (after a land acknowledgement, of course) in an additional devotional rite to Black Lives Matter... since Caribbeans were enslaved by settlers in Canada…or something (?), even though most of them emigrated on worker programs in the 1980s, are not descendants of slaves… and the British Empire outlawed slavery in 1834...or something. Who knows. There are Africans in Ireland right now accusing the Irish, who suffered two genocide attempts of their own, forced into rebranded slavery (indebted servitude), and had no empire of their own, of being evil white colonial oppressors. Nobody escapes the struggle sessions, because this is about power.

(A land acknowledgement is a formal statement "recognizing" and "respecting" the "traditional" indigenous territories on which an event, gathering, or institution is situated. This serves the implicit dual purpose of downplaying and de-legitimizing the deep roots of Canada's foundations and existence. Most indigenous people today do not live on the territories they historically inhabited, and have not lived on them for centuries, with many deliberately choosing to uproot and relocate.)

As of September 2024, nearly one-quarter of the Canadian workforce is employed by the government, which includes law enforcement, medical professionals, and e-mail job civil servant bureaucrats. I guess they’d better partake, as these new 'loyalists' are bribed by the managerial elite with comfortable six-figure salaries, generous pensions (which they hope to fund by importing the detritus of the third world), prioritized access to family doctors, and extensively covered dental care. This comes at a time when the average Canadian has a median income of $48,000 CAD ($35,000 USD), the average home costs $700,000, and they pay obscene taxes for little to no healthcare.

The National Day for Truth and Reconciliation was officially established in response to the discovery of supposed unmarked graves at former residential school sites, with the Kamloops Indian Residential School in British Columbia, in particular, receiving international attention. A moral hysteria ensued upon the discovery, with the Managerial Regime in Canada immediately taking the opportunity to browbeat ethnic Canadians into apologetic public self-flagellation. I'm old enough to remember when it broke the news that liberal Britons were willingly putting themselves in chains, wearing shirts that said 'so sorry,' in LARP slavery tours so they could "experience what it was like to be a slave”, and it reminds me of that.

The reality is that indigenous grievance politics, and the residential school legacy has become a significant enterprise, the Heyahoyacaust industry. The Canadian government has allocated substantial "funding" to indigenous groups to support the search for unmarked graves and "address the impacts of the residential school system." This includes $116.8 million for the implementation of several "Truth and Reconciliation Commission Calls to Action," as well as an additional $321 million announced in 2021 to "assist with searches, healing initiatives, and community memorials”. Part of this "funding" also goes toward creating a national monument in Ottawa to "honour survivors and the children affected by residential schools." We currently four months away from 2025, and this monument is still in the planning stage. Despite all of this, to this day not a single body or legitimate unmarked grave has been found on the former grounds of this residential school, or indeed many others, as is now widely recognized by Canadian media, anthropologists, and archaeologists. Attempts to excavate, provide conclusive evidence of the allegations, and get to the bottom of it once and for all have been consistently stymied by demands for "cultural sensitivity" towards indigenous burial practices.

The "trauma" and "grief" are also apparently too overwhelming to confirm or deny the objective truth. If the willingness of indigenous communities were there to conclusively find out exactly what happened, they would be clothes-lined by chiefs and other decision-makers, because excavations are only undertaken with the consent of the affected communities. How convenient.

The guilt and masochism is so prominent, that Canadians and Americans alike, despite 90% not having indigenous ancestry on average, will claim they're "1/16th Cherokee" or some other tribe located nowhere near where they actually live. Over one hundred historic Canadian churches were burnt to the ground in country-wide arson over Kamloops, and not a single person has been charged for desecrating these sites. I'm not even a Christian and it's profoundly disgusting to me.

Let’s dispel some of the myths about the indigenous.

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Tribes of the Eastern Woodlands

Map of indigenous tribal groups in North America

Have you spent an inordinate amount of time looking at maps, imagining all the peoples and "factions" of coloured areas? Do you enjoy unnecessarily complicated grand strategy games? Me too. Please be patient, I have autism. We will focus on the area highlighted in green. In order to deconstruct this narrative of Canadian mythology—which implies widely believed garbage about the indigenous tribes that they were an egalitarian, racially monolithic, ethnic, and cultural group who "formed a country" that Europeans "emigrated" to, then "took over" and "stole," while immigrants are "just as Canadian" despite "living on stolen land")—we must identify the main juggernaut ethnolinguistic group in the East. This group are the Iroquoian indigenous. They were present and reasonably populated during European arrival. This groups and its enemies were ancient, visceral enemies, with a rivalry dating back an unknown number of centuries. We’ll begin with a primer on their origins.

The Iroquois

Flag of the Iroquois Confederacy

There is a difference between "Iroquois" and the "Iroquoian language." The map you see below is the original territory of the Iroquois. When historians speak of the Iroquois, they are referring to the Iroquois Confederacy. They aren't the only ones to speak an Iroquoian language, but they were by far the most important of them, the most numerous, and imperialist. The Iroquois are held in high regard by the managerial regime in Canada because, on more than one occasion, they have utilized violence in recent years against what is framed as uniquely evil white settler colonialism, rooted in Marxist anti-colonial nationalism, despite their long history of subjugation, assimilation, and genocide of other indigenous peoples. Additionally, they were a matrilineal society, where lineage passes through the mother rather than the father. Jewish people are also matrillinial, tracing lineage through the mother's line even in ultra-orthodox or conservative denominations. Matrilineal doesn't mean matriarchal.

Original territory of the Iroquois Confederacy

This has led to a schizophrenic revisionist narrative depicting them as feminist, or egalitarian while simultaneously badass conquerors.

The five tribes of the Iroquois were

• Seneca, (Western NY)

• Mohawk, (Eastern NY)

• Onondaga, (Central NY)

• Oneida

• Cayuga

The earliest known recollection of Iroquoian unification, like that of many nations, starts with a founding myth. According to their oral tradition, the violence between the five "nations" prompted a man named Deganawida (the Great Peacemaker) a man named Hiawatha, and Jigonhsasee, the "Mother of Nations", to propose the Great Law of Peace. The importance of Jigonhsasee's role in unification is difficult to ascertain, because anthropologists in recent decades have attempted to play up her contribution and directly refer to her home as "a sort of United Nations", to grant legitimacy to the idea that multiculturalism is ancient. This theme runs directly in line with Post-WWII Consensus liberalism of Francis Fukuyama. Indigenous activists like to invoke the United Nations and international law quite a bit, as if it were a legislative or governing body with real power and not originally an appendage of the American Empire. It is certainly aspirational to liberal democracies, the fated Star Trek victory of Earth's unification under liberal, capitalist, egalitarian universal democracy. Anyway, the Great Law of Peace brought the tribes together into a single political and military unit, ending the preceding bloodshed between them, and directing it outwards instead.

Categorizing the five tribes as wholly distinct or as "nations" is disingenuous—they were ethnically and culturally identical, though each had their own dialect of the same language, lived in different regions, and had specific roles within the Confederacy. This is roughly the same as England or Germany before these countries unified. Most of them originate in what is now New York. This unification is believed to have occurred sometime between the mid-1400s and early 1500s. The Seneca and Mohawk were the first and second most powerful of those tribes. Today, the flag of the Mohawk Warrior Society has become the unofficial symbol of a racial pan-indigenous movement, and racial pan-indigenous identity. You will see this flag flown at protests across North America, carried by random indigenous tribes who had no contact with the Iroquois or ironically fought against them. I've noticed at worst, outright lying and at best confusion in unrelated indigenous groups across Canada mistakenly claiming beliefs, narratives or accounts of Iroquois culture as their own.

Flag of the Mohawk Warrior Society

Pre-Contact Conflict

What's fascinating about these tribes is that they appeared to be in the intermediary period of an agricultural revolution when Europeans arrived, like the Neolithic period (stone-age), in the Fertile Crescent. Hunting, fishing, and gathering were still sources of food, but to their credit, they successfully experimented with rudimentary agriculture, although they never developed knowledge of crop rotation. This agriculture was not efficiently sustainable, despite the whimsical claims of harmony with nature often made by leftists and activists. Agriculture was also, solely the domain of women, who were the primary farmers in Iroquois society. The Iroquois deified these crops—corn, squash, and beans—as the "Three Sisters." This agricultural development allowed them to remain sedentary and build an advantage of manpower against neighbouring groups, who mostly remained nomadic hunter-gatherers. The Seneca derived their name from "Great Hill People," and the Mohawk from "People of the Flint," likely owing to their usage of flint weaponry. The Mohicans in New England, an Algonquian enemy tribe, referred to them as the "Great Bear People," and the entire Iroquois Confederacy as "Big Snakes."

Like other Neolithic societies, conflicts involving the Iroquois Confederacy and others were characterized by small-scale warfare, ceremonial raids, and revenge-driven skirmishes. Warfare was motivated by blood feuds, typically localized disputes between families or clans rather than total war. The need to avenge the death of a family member was seen as a moral obligation, prompting families to initiate raids or attacks against rival groups to "balance the scales." These feuds were often resolved through homicide compensation or the capture of enemy combatants, who would be "adopted" (forcibly assimilated at the risk of torture and execution). This limited form of warfare was customary, as debts were expected to be paid in full, and greater casualties meant greater retribution.

According to Jeffrey P. Blick in The Iroquois Practice of Genocidal Warfare (1534–1787):

An increase in the human torture-sacrifice-cannibalism complex also occurs beginning in the Owasco (circa 1000-1300 and continues into the contact period

Deep into the pre-contact period, as far back as the Middle Ages, these practices were commonplace. Warfare had strong ritualistic elements, and battles were often formalized, involving displays of strength and taunts between combatants. Warriors would sometimes line up on opposite sides, insult each other, and shoot arrows, often resulting in few casualties. Other practices included mutually agreed-upon weapon restrictions and rest periods. These ceremonial battles were meant to demonstrate power and assert dominance while minimizing losses and avoiding the destruction of villages. This restrained form of conflict, despite the cannibalism, torture and human sacrifice (which I will explore later), reflected a broader emphasis on maintaining a balance of power rather than complete domination or annihilation of enemies. However, this would later evolve into a policy of total destruction.

The Iroquois practice of head-taking and the display of enemy skulls further demonstrates the symbolic nature of pre-contact warfare. The taking of heads served as a form of psychological domination, intimidation, and demoralization of rival groups. Decapitated heads were often displayed on poles above Iroquois palisades or war chiefs' homes. Blick goes on to reference Abler and Logan, stating:

Abler and Logan have claimed that competition over deer was one reason for increasing hostilities. It is often the case that, as societies become sedentary, the defense of horticulturally and agriculturally productive land becomes more common as territorialism increases.

As the Iroquois and other neighboring tribes became more sedentary and reliant on agriculture, the defense of fertile lands became increasingly important. In addition to agricultural resources, hunting grounds, particularly for deer, were highly prized, However, these conflicts rarely escalated into the kinds of genocidal warfare seen by Iroquois in the contact period. It seems that throughout the period of 1000-1300, substantial fortifications were built on hills, with sizes of longhouses increasing to record levels. Blick hypothesizes the Iroquois' preexisting traditions predisposed them to waging war on out-groups once they unified, because their infighting was so brutal.

The First Known Genocide

Among the first known probable victims of Iroquois conquest were the lost St. Lawrence Iroquois—a group of Iroquois to the north, where Montreal is today, who were not part of the Confederacy, and recognized as not being Huron, another Iroquois tribe who were not party of the Confederacy. This independent group was present when Jacques Cartier explored the region in 1535, but by the time Samuel de Champlain arrived to continue Cartier's exploration 75 years later, they had completely disappeared. Presumably wiped out or assimilated. Proof of this is in the fact archeologists have discovered remains of their villages encircled by earthworks and palisades, indicating a need for defense.

The Mohawk component of the Confederacy specifically, are suspected to have wiped them out because the they wanted more control of the St. Lawrence trade routes connecting with Europeans. On top of that, the neighbouring Algonquin were not strong enough to dislodge them. Champlain himself reports the rival Algonquin were afraid of the Iroquois and avoided open combat with them. By 1580 the Confederacy were using the St. Lawrence as a hunting ground and avenue for war parties.

First Contact with Europeans

In 1609, Samuel de Champlain's expedition, consisting of only 8 men, after surviving an assassination attempt, and losing 20 out of his 28 men to brutal winter and scurvy, personally led a force of 2 Frenchmen and 60 indigenous allies in a direct attack against the Mohawk in New York State on the shores of Lake Champlain in exchange for further trade and assistance from the Algonquin and Huron. The Mohawk, were individually locked in ongoing skirmishes these tribes. During the battle, Champlain led the charge, vastly outnumbered by a war party of 230 Mohawk, and killed two chiefs with a single shot of his arquebus (an early form of musket),. The Iroquois, shocked by the arquebus, which pierced their wooden armour, and intrigued by Champlain’s steel chest plate, were both afraid and fascinated. But this incident was not the first encounter the Iroquois had with metal weapons and tools.

Samuel de Champlain

In the words of Jeffrey P. Blick, citing Conrad E. Heidenreich in Huronia: A History and Geography of the Huron Indians (1600–1650):

French trade goods in order of popularity seem to have been hatchets, knives, kettles, and iron arrow points. Beads were popular, but seem to have been largely given as presents to the Huron.

As early as 1535, during Jacques Cartier’s visit to Stadacona, the Huron and Algonquin were eager to trade with the French to obtain access to items made of brass, iron, and steel, and were hesitant to allow other indigenous tribes to reap the benefits of that trade. By 1616, Huron desire for metal items became even more prominent. Knives, awls, and axes were in huge demand. In the Jesuit Relations of 1633, Le Jeune recorded the Huron’s craving for metal tools:

It is said that they steal... with their feet as well as their hands. I saw one, at our house, casting his eyes on one of the carpenter’s tools of our brother...

The Huron and Algonquin were not only interested in tools and cookware—metallurgy began to revolutionize indigenous warfare during this period. Previously, these tribes commonly used arrows with wooden or bone shafts, tipped with animal horn or flint. Occasionally, higher-quality arrowheads were crafted from quartz or slate. After contact with the French, they began to regularly request and use iron arrowheads, which, like the arquebus, were capable of piercing the Iroquois' makeshift wooden armour. It is said that these tribes adopted metal technology so thoroughly that they forgot their stone-age crafting techniques.

The Iroquois, filled with both envy and awe, quickly recognized the threat that this advanced technology posed to their dominance. The direct encounter with Champlain and his arquebus only cemented the reality, pushing them to seek this technology for themselves. Their technological disadvantages were clearer with each passing year, and every time an iron arrow wounded or killed their warriors. In response, the Confederacy began to raid and pillage their neighbours for pelts, metal tools and weapons. Heidenreich, referring to Jesuit Relations, says:

The motives for Iroquois warfare were also becoming increasingly clearer to the Jesuits. The Iroquois were, in fact, after the furs being carried in the Huron, Algonquian and Montagnais canoes … the Iroquois needed the furs in order to trade powder and guns from the Dutch.

The Confederacy largely ignored the fur trade of the Europeans and the exchange of goods with their enemies until around the year 1600. For all the talk of environmental sustainability, Iroquois greed resulted in the mass depletion of game animals in the area. Around 1614, the Iroquois flipped the script and began trading their war loot for guns from Fort Orange, New York. With the new Dutch settlement, they also wouldn't need to waste manpower and resources, instead going for pelts directly. The French refused to trade firearms with the Huron, and the Iroquois now had the upper hand for the rest of the century.

The Beaver Wars

Samuel de Champlain's ambush of an Iroquois warband in 1609 is widely regarded as the spark which ignited the Beaver Wars, which would last for nearly a century and ending in 1701. The fun however truly wouldn't begin until 1628, when the Iroquois displaced the Mohicans by force east of the Hudson River and secured a monopoly on trade with the Dutch. From Jesuit Relations:

The main item the Iroquois wanted was guns.

Like cheating in a game of Civilization V, or only upgrading your weapons, the Iroquois weaponry jumped 11,000 years from the stone age into the early-modern period. By 1630, the Iroquois Confederacy had fully modernized their armed forces through trade with the Dutch. Gone were the days of flint arrowheads and bone shafts, they had become proficient at guerilla warfare with firearms against their tribal enemies, and the Europeans.

Average game of Civilization V

By 1638, the beaver had been hunted to near extinction in their home territory, so the Iroquois attacked the Wenro and annexed their territory for more, with the survivors forced to join the Huron or face extermination. The Wenro were a strategic buffer between the Iroquois and Huron, and their removal opened up a new threat from the Neutral tribe and their Erie allies. Numerically, the Neutral-Erie alliance was stronger than the Confederacy, but they were not yet willing to risk squandering their newfound success, instead pushing northwards. No longer would they engage in guerrilla warfare—they had mastered the art of full-scale attacks with armies of 300 to 1,000 men, a third of whom wielded firearms. They say, "War never changes," but war had changed. Casualties began to rack up to levels never before seen.

Blick, referencing D.R. Snow and Starna in Sixteenth Century Depopulation: A View from the Mohawk Valley, says:

Following 1635–40, there was an ever-increasing spiral of hostility made worse when the Mohawks and others began to obtain Ž firearms. It was at this point that war losses became severe and noticeable.

Iroquois expansion

The technological edge of the Iroquois solidified their undisputed supremacy over the other indigenous tribes. In 1640, the Iroquois burned a Petun village to the ground, resulting in the deaths of many by starvation, cold, smallpox, drowning, or capture, and inevitably forced assimilation, torture and execution. This event is written about in Jesuit Relations, in a letter from Lalemant to Cardinal Richeliu discussing the depopulation of the Huron at the hand of Iroquois, having been reduced from an estimated 30,000 to 10,000 people.

In 1641, the Iroquois traveled to Trois-Rivières in Quebec to propose peace with the French and their allied tribes. They also requested that the French establish a trading post in their home territory. Governor Montmagny, rejected the proposal as it would abandon their Huron allies. The conflict escalated with Iroquois attacks on frontier Huron villages along the St. Lawrence River, with goal of disrupting their rivals' trade with the French. However, when the Iroquois arrived, the French refused to purchase the furs, instead directing the Iroquois to sell them to the Hurons, who would act as intermediaries. Enraged by this, the Iroquois resumed hostilities. They also discuss the Iroquois desire to exterminate the Algonquin and Inuit.

In the words of Heidenreich:

An Iroquois massacre and capture of Hurons is recorded in the Relation of 1640–1641. That the Iroquois were great enemies of the Huron is no secret; the Huron also occasionally expressed their desire to exterminate their enemy, particularly the or Seneca, who they bordered. In 1642, it was mentioned that the Iroquois were threatening the Church in New France, the fur trade, and the French themselves. A band of Algonquins was massacred, with a few saved for torture purposes by the Iroquois. Iroquois large-scale attacks damaged Iroquet’s Algonquians in the spring of 1642. Later in the fall of the same year, the Iroquois partially destroyed the Allumette, who were later reduced to remnants by disease, war, and famine. By and large, 1642 seems to have been a busy year for the Iroquois, and one that set precedents for later strategies.

In 1642 they [the Iroquois] began to change their tactics from traditional patterns of warfare, consisting of small raids along the Huron frontier, to massive, well-organized attacks bent on destroying entire villages. This new type of warfare became effective in the winter of 1647 to 1648 and continued through 1648, 1649 and 1650. The same tactics were later used to disperse the Petun, Neutral and Erie. During the summer of 1643 the Huron suffered a number of severe defeats. Attempting to carry the war into Iroquois country, a major Huron war party was defeated with no survivors.

In 1643, they expelled the Neutral nation from Niagara peninsula, and colonized the area. In 1645, the French called the tribes together to negotiate a peace treaty, and Iroquois leaders Deganaweida and Koiseaton traveled to Quebec, again, to participate in the negotiations. The French agreed to most Iroquois' demands and granted them trading rights. The following summer, a fleet of 80 canoes passed through Iroquois territory with a large haul of furs bound for New France.

In 1646, According to Jesuit Relations:

The Iroquois armies had dispersed the population of St. Ignace I and entirely destroyed two other villages among them the large village of St Joseph II

In 1647, the Huron and the Iroquois had an estimated 25,000 to 30,000 members each. To break the even numbers, the Hurons and Susquehannocks formed an alliance to counter the Iroquois invasion. Their combined forces greatly outnumbered the Iroquois. The Hurons attempted to fracture the Confederacy by negotiating a separate peace with the Onondaga and Cayuga tribes within it, but they were stopped when the Mohawk and Seneca intercepted their messengers. Throughout the summer, small skirmishes occurred, culminating in a larger battle in 1648 when two Algonquin tribes successfully passed a fur convoy through an Iroquois blockade, inflicting heavy casualties. That same year, a tribe of Neutrals nearest the Huron was the Aondironnons, a huge number of whom were killed by the Seneca

Yet again in Jesuit Relations:

In the autumn of 1648 the Iroquois assembled an army of over 1000 men, who were well supplied with Ž rearms and ammunition. These men spent the winter in the forests north of Lake Ontario so that they might surprise the Huron early in the spring.

Further proof that the Iroquois were waging a total, premeditated war is that, against the tradition of not fighting after sunset, they continued to wage war. In 1648, the Dutch authorized the direct sale of firearms to the Mohawks, selling them 400 guns. The Iroquois, now better armed, sent 1,000 warriors into Huron territory during the winter, and launched a devastating attack.

They destroyed several key Huron villages, dispersed the refugees, killed most warriors, and took thousands of captives, some of whom were Jesuit missionaries, including Jean Brebeuf, Charles Garnier, and Gabriel Lallemant.

Jean de Brebeuf

Brebeuf and Lallemant were tortured, executed and cannibalized brutally including being scalped, burned with hot irons, and had boiling water poured over them in a mock baptism. Throughout the torture, Brebeuf was reported to have been more concerned for the fate of the other Jesuits and of the captive indigenous converts than for himself. As part of the ritual, the Iroquois drank his blood and ate his heart to absorb his courage in enduring the pain. Garnier was shot with arrows and tomahawked while trying to aid the wounded. These three were later canonized as martyrs by the Roman Catholic Church. The surviving Hurons fled, with some taking refuge with the Jesuits in Quebec, while others were assimilated into the Iroquois or joined the Petun nation.

Iroquois expansion by 1650

By 1650, the Iroquois were waging war against indigenous tribes who didn't even know Europeans existed 1,440 kilometres away (or about 900 miles away), with the preemptive goal of preventing them from ever trading with Europeans. The Iroquois now controlled a vast empire stretching from the Virginia Colony to the St. Lawrence, and westward as far as the Mississippi River. They had driven the Shawnee from the Ohio Country and seized control of the Illinois Country. By the end of 1651, the Neutrals were completely driven from their traditional territory, with thousands killed or assimilated.

The Neutral tribe had inhabited the Niagara Peninsula and the area west to the Grand River valley. In 1654, the Iroquois attacked the Erie tribe. This conflict lasted two years, with the Iroquois ultimately destroying the Erie Confederacy by 1656, despite being initially outnumbered. The Erie, who had an estimated population of 12,000 in 1650, were either killed or assimilated, marking another significant victory for the Iroquois, largely thanks to firearms acquired from the Dutch. In 1653, they nearly exterminated the Erie tribe (who lived south of Lake Erie), and expanded from the entirety of New York to northern Ohio.

By about 1670 they gained control of the New England frontier and Ohio River valley as hunting ground from about 1670 onward, permanently realigning North American tribal geography.

At the end of this massive expansion culminating in the 1690 borders their genocide included several large tribal confederacies, including the Mohicans, Huron (the survivors are known today as the Wyandot), Neutral, Erie, Susquehannock (today the Conestoga), and northern Algonquins, with the extreme brutality. The exterminatory nature of primarily Iroquois but broader indigenous warfare has been memory-holed by the managerial regime in Canada, among leftists, and indigenous activists. Scrubbed from Canadian Mythology while they gaslight and chastise Canadians.

The Iroquois Confederacy’s maximum extent by 1690

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Assimilation and the Torture-Sacrifice-Cannibalism Complex

Although they had achieved ultimate victory, and wiped out their original primary rivals alongside every other tribe in the area, the Iroquois had taken more captives than they could assimilate, leading to internal divisions within the Confederacy. These conquests came at a cost. Eurasian diseases such as smallpox had devastated their population, and the need to replace lost warriors through the adoption of captives became a central strategy. At the beginning of this article, I alluded to the historical revisionism of leftists and indigenous activists regarding "adoption".

I am a man of war, and not a trader; I came to Žfight and not to trade. My glory does not consist in bringing back presents, but prisoners.

- Huron warrior, recorded in Jesuit Relations

You are told in Canadian schools that they practically welcomed their defeated enemies with open arms, hugs and kisses. You are told they were "multicultural" when they were as ruthless about assimilation as the Aztecs of Mexico. The Iroquois practiced "adoption" for several reasons, primarily to replace lost family members, especially warriors killed in battle, and to maintain the population of the tribe. Captives taken in warfare could be only be assimilated into the community to strengthen the Confederacy if they survived the ritualistic torture. The following segment is part of what what anthropologists call the Torture-Sacrifice-Cannibalism Complex in the Iroquois and other tribes in the area.

Torture could start immediately after capture. On the journey back to Iroquois villages, you might have your fingernails pulled out, with your fingers and or joints burnt to stop you from getting away. Upon reaching a village, captives would often be forced to "run the gauntlet" naked — an initiation rite in which you were made to pass between two rows of tribesmen armed with clubs, whips, or other weapons. The goal of this was to beat you severely as you ran through, to "test" your endurance and fortitude. It was also to psychologically break you down and humiliate you. All of this is reminiscent of de-personalization and re-socialization techniques used by many militaries today. How you endured this gauntlet could influence your treatment going forward. Those who showed resilience and courage often earned respect, while those who failed would be tortured until dawn to avenge the death of a slain relative. This could include being burned alive, having flesh, limbs or genitals cut off and eaten, or other extreme methods. All of this is verified in Professor Thomas S. Abler of the University of Waterloo's article Scalping, Torture, Cannibalism and Rape: An Ethnohistorical Analysis of Conflicting Cultural Values in War:

One might say the ritual pattern begins on the site of the battle itself with the scalping of the dead and what I think might be called battlefield cannibalism. The latter consists of drinking the blood of slain enemies and, if time avails, making soup of them. Although there is no solid supporting evidence that I am aware of in the literature, I feel it reasonable to see this activity as at least analogous to the ritual eating of a portion of a recently slain animal common among many North American peoples. To cite an 18th-century source, we have the testimony of Alexander Henry’s Ojibwa brother that dead were consumed immediately after the Michilimackinac battle for ritual rather than gastronomic purposes

Captives being taken back to the enemy’s home village were subjected to ritualistic abuse while en route. For the most part, this abuse centred upon the victim’s hands, involving the tearing out of nails, severing of finger joints, and the burning (often in a pipe) of the ends of fingers. In addition to allowing the warriors to vent their hostility on the captive, this activity also made escape more difficult since captives found it at best most painful to attempt to use their hands.

Upon arrival at the home village, the captive was then forced to run the gauntlet. It would appear that the severity of this task was variable, and the condition of the captive when he reached the end ranged widely. Axtell has, I judge correctly, described the gauntlet as a rite de passage, with the captive being adopted into Indian society after completing the run. Indeed, I am tempted to go even farther, couching the gauntlet in Freudian terms. It seems to be a symbolic birth canal, through which the captive is reborn as a member of a new society. However, his or her fate was not secure, having been thus reborn. New kinsmen would make the decision of life or death and if the latter, the captive was then subjected to the long torture ritual.

In its most common form the torture ritual appears to have been an all-night affair. The victim was “caressed” by his new kinsmen, that is burned with torches and red hot irons. Only the lower portion of the body was burned initially. Portions of flesh might be cut off and fed to the captive. At least periodically he was expected to sing his personal death song. A girdle of bark was sometimes made and set on fire. Finally he was scalped, often with coals or hot sand and ashes being poured upon the wound, and his heart was torn out. Ideally this took place at dawn. His head would be cut off, the corpse might then be butchered and portions of it eaten, with his bones eventually ending in the village midden. The village would resound with the noise of staves being beaten on the sides of the houses as his spirit was driven from the community. The form, if not the complete content, of the ritual is well documented historically among the Iroquoians and their neighbours. There do exist some descriptions of such tortures taking place near the site of the battle rather than at the home village (as when Brébeuf and Lalemant were executed), but the vast majority of descriptions in the literature regularly follow the above pattern.

It's a common misconception by the few Canadian historians and anthropologists who acknowledge and refuse to downplay indigenous barbarism that these practices were primarily Iroquois. This is wrong. The historic record has far more descriptions of Confederate captives being tortured, burnt and eaten by others than there are of Iroquois engaged in such activity, though they most certainly did anyhow.

From the words of Samuel de Champlain, describing the Huron (culturally Iroquois), capture and torture of a warrior from the Confederacy in 1609:

Our Indians kindled a fire, and when it was well lighted, each took a brand and burned this poor wretch a little at a time in order to make him suffer the greater torment. Sometimes they would leave off, throwing water on his back. Then they tore out his nails and applied fire to the ends of his fingers and to his membrum virile. Afterwards they scalped him and caused a certain kind of gum to drip very hot upon the crown of his head. Then they pierced his arms near the wrists and with sticks pulled and tore out his sinews by main force, and when they saw they could not get them out, they cut them off. ... When they saw I was not pleased, they called me back and told me to give him a shot with the arquebus. I did so.

The body might then be desecrated. He continues:

…When he was dead ... they opened his body and threw his bowels into the lake. Afterwards they cut off his head, arms and legs, which they scattered about; but they kept the scalp. ... They did another awful thing, which was to cut his heart into several pieces and give it to a brother of the dead man to eat and to others of his companions who were prisoners. These took it and put it into their mouths, but would not swallow it. Some of the allied Algonquin who were guarding the prisoners made him spit it out, and threw it into the water.

In 1609, Champlain didn't witness any cannibalism. He would however a year later when he watched an Confederate warrior "cut into quarters, to be eaten". He notes that some of the Iroquois prisoners:

...were reserved to be put to death at the hands of the wives and daughters, who in this matter show themselves no less inhuman than the men; in fact they greatly surpass the men in cruelty; for by their cunning they invent more cruel torments and take delight in them.

Women typically had the pick of the litter. Aside from urging their husbands to avenge dead relatives, they often decided who would survive. If you're experiencing PTSD from a recent encounter with an HR department, where women arbitrarily hire or fire people, including you, I understand. Clans maintained the right to either kill or assimilate captives. Interestingly, they referred to all captives, whether destined for torture and execution or assimilation, using familial language. The survivors were intended to repopulate the ranks of the fallen, though with mixed success, as the psychological breakdown and rebuilding of captives didn’t always work. Despite the mass depopulation caused by war and disease, this did not prevent the Iroquois from killing captives more often than not. In fact, the killings increased as they became more technologically advanced in a way reminiscent of the Aztecs, who sacrificed thousands per day in an attempt to prevent further deaths from disease and war.

Although it was possible for foreign tribes of non-Iroquois origin to survive assimilation—even some Europeans—the assimilation practices had a racial component. Primarily, other Iroquoian tribes outside the Iroquois Confederacy were assimilated. It’s not hard to see why they favoured other Iroquoians, like the Huron, followed by Algonquians, and lastly, Europeans. It is much easier to assimilate people who are racially identical and speak your language, than those who are racially identical but speak a different language, or those who share neither your race, a similar ethnicity, nor your language. What is often overlooked is that the Iroquois also retained a very Neolithic practice of killing captured men and taking women and children as slaves. It's not difficult to see why this treatment was reserved for especially foreign captives, such as Europeans. However, there seems to be no historical record of rape among indigenous peoples.

The Iroquois Confederacy was so desperate to repopulate by 1668, according to the Jesuit Relations, that two-thirds of its population were "foreign," although most of these were other Iroquoian indigenous people. Claims that the Iroquois were "the United Nations of Indigenous Enby Bodies" are a lie, intended to shoehorn multiculturalism in Canadian mythology. The assimilation policies began to fail to the point where it was recorded that an indigenous tribal leader said:

...if we could draw all these captives to our side, we could the defeat the haughty Iroquois without striking a blow...for they only had fear and hatred in their hearts, and not love

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Final Statements

The creation of the Iroquois Confederacy channeled hostilities toward outgroups—both towards other indigenous and later, Europeans. The post-contact period saw the unprecedented emergence of indigenous violence, expansionism and imperialism, contrary to all Canadian mythological narratives rooted in the Noble Savage and the Post-War Consensus. Almost immediately after being introduced to higher technologies, indigenous tribes were hell bent on obtaining metal tools, weapons and firearms, abandoned their traditional ways and moved to permanently neutralize their historic enemies. The Iroquois, and later other indigenous tactics evolved from stone-age style performative raids to guerrilla-style raids with firearms between 1616–1640, to large-scale attacks with firearms and cannons comparable with highly organized nations and empires between 1640–1763. Iroquois attacks resulted in the dispersal, extermination, or assimilation of both Iroquoian and non-Iroquoian peoples. Sources like the Jesuit Relations and modern research indicate that Iroquois large-scale attacks reached genocidal levels with cultural genocide at the minimum and ethnic genocide at the maximum extent, contributing to the depopulation of the indigenous tribes, and not mythological smallpox blankets or colonial death squads. This article is mostly about just ONE of the indigenous tribes of North America who engaged in this conduct.

May the whole world know that the "Noble Savages" are no more morally or ethically superior in their collective history or conduct than Europeans.

May the weight of guilt (for those who still have any), for grievances real or imagined, be lifted off your shoulders. You are not bound to gaslighting, chastising, or tolerating excuses for your destruction.

You owe them nothing.