![]() The stranger replied, "I believe that I am the creator of this land, and I am walking around now admiring what I have done." Surprised, Shonkwaia'tison said, "No, you are wrong. They soon met, and Shonkwaia'tison asked the stranger where he had come from. 'he has completed our bodies'), having just completed forming the earth and what was on it, was walking around admiring his handiwork when he noticed what appeared to be another man in the distance, walking toward him. įalse Face in the Ethnological Museum in BerlinĪs described in, for example, Fenton (1987), the Creator ( Shonkwaia'tison in Cayuga, lit. Haudenosaunee traditionalists object to labeling the masks as simply "artifacts" since they are not conceived as objects but the living representation of a spirit. ![]() They also called for the return of the masks from collectors and museums. In 1995, the Haudenosaunee Grand Council issued a statement condemning the circulation and exhibition of masks used in medicinal rituals. In modern times, the masks have been a contentious subject among the Haudenosaunee. Members of the society were men, however the leader of the society was always a woman. Membership to the society is acquired through being cured of an illness by the society, or experiencing a dream that one must become a member of the society. The societies role within communities is to cure ailments through medical rituals, with the False Face Society having power over illness affecting teeth, ears, joints, illness causing inflammation, and nosebleeds. Medicine societies are considered a vital part of the well being of many Indigenous communities. The False Face Society is a medicinal society in the Haudenosaunee, known especially for its wooden masks. A member of the society wearing a false face
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