Where is hiawatha buried

Righteousness means justice practiced between men and between nations. It means a desire to see justice prevail. When Hiawatha met with the Peacemaker among the Mohawks, they shared their stories and, in some accounts, Hiawatha became a spokesman for The Peacemaker.

They knew what each other was looking for. Hiawatha learned from Deganawida how to establish a union of nations and how virtuous and patient the men would need to be. The new chiefs would wear deer antlers to symbolize their positions. The delegation then sent word of their plans back to the four other nations.

Each took one year to consider joining the Great Law of Peace. After reporting back to the Mohawk nation on their success, the delegation then formed a plan to confront the fearsome Atotarhoh, who had to be won over for peace to prevail. He was found living alone at Onondaga, bent and crooked in seven places. The Peacemaker sang the song as he approached the sorcerer, rubbing his crooked body to judge his strength.

Now, with his good and strong mind, the establishment of the Great Peace could begin. At Onondaga, the Peacemaker uprooted the tallest white pine, the Tree of Peace, under which leaders buried their weapons of hate, jealousy and war.

Deganawida directed the people to not pass his name down as a hereditary title from the time of the formation of the Iroquois Confederacy. Today he is known simply as The Peacemaker. His group hopes, of course, that all the tribes respond, Lothrop said. Until then, they are pursuing other avenues as well for meeting their mission of education, preservation and reconciliation. There has been talk with the Sanford Health system about placing artwork and information connected to the asylum in the medical center undergoing renovation in Canton.

The keepers are working on placing an asylum display in the train depot museum in the community as well. They've given public presentations on the topic, and have undertaken a project to record the memories of residents and others who were alive at the time the asylum was open. That connection with locals has been good not only for the preservation of the asylum story, said group member Anne Dilenschneider, but also for the reconciliation it seems to be engendering.

We are trying to find descendants of people who worked there so we can ask, 'Why did they risk losing their jobs to stand up for Native Americans? In that conversation, and in all the conversations with the tribes involved and the local community and the public at large, there is a healing to be found, Dilenschneider insisted. Certainly there is education, too, she said, but there is a restorative justice at play here that makes preserving and talking about this dark moment from the past more than just a history lesson.

It's going to take time, but we believe it's important and right to do that. Perhaps that means backing away from grand ideas about statuary gardens.

It likely means leaving the names of the deceased unread. They're still learning, the keepers of the story say, still making sure that the story they preserve is the correct one. The cemetery was used between and for the patients at the Asylum.

The Canton Asylum was the second federal institution for the insane, predated only by Saint Elizabeths in Washington, D. The cemetery is the only remaining site associated with the asylum.

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