When you think of the famous Iroquois Confederacy, or Haudenosaunee, you probably think of five nations: the Mohawk, Oneida, Onondaga, Cayuga, and Seneca. But there is a sixth. The Tuscarora. Their story is different, a powerful tale of upheaval, resilience, and finding a new home. It is a story that starts not in the woodlands of New York, but in the river valleys of what is now North Carolina. I remember first learning about them in a history class, and it struck me how their journey was a missing piece in the common narrative of Native American history. It was not just a footnote; it was an epic migration that changed the map of tribal nations.
Let us walk through their history together, not as a dry list of dates, but as the human story it truly is. We will see how they fought a devastating war, traveled hundreds of miles, and were welcomed into one of the most powerful alliances in North America. We will also see how, today, they work tirelessly to keep their unique language and traditions alive.
A Southern Beginning: Life Along the Rivers
Long before European ships arrived, the Tuscarora people, who call themselves Skarù:ręˀ (meaning “Hemp Gatherers”), thrived in the Carolinas. Their world was built along the Neuse and Roanoke Rivers. Life was rooted in the land. They lived in villages of longhouses and were skilled farmers, growing the vital “Three Sisters”: corn, beans, and squash. The rivers provided fish, and the forests offered game.
Their name, “Hemp Gatherers,” points to a crucial part of their culture. They used a specific type of swamp milkweed to make strong cordage and fibers. They were also deeply spiritual, with a rich oral tradition and a clan system that organized their society. I once spoke with a cultural historian who explained that for tribes like the Tuscarora, every resource had a purpose and a story, connecting them directly to their environment in a way that modern life often forgets.
This stable, complex society was what first encountered European settlers in the late 1600s. And this meeting would set the stage for a terrible conflict.
The Tuscarora War: A Fight for Survival
The relationship between the Tuscarora and the expanding English colonies started with trade but soured quickly. Imagine this: settlers kept moving onto Tuscarora hunting lands, clearing forests for farms. Traders often dealt unfairly, and there were terrible instances of Tuscarora people being kidnapped and sold into slavery. The injustice built up like pressure in a pot. By 1711, the pot boiled over.
Feeling their way of life and their very existence was under threat, the Tuscarora, led by Chief Hancock, launched a coordinated attack on several settlements. This began what historians call the Tuscarora War. It was a brutal, two-phase conflict. For a time, the Tuscarora held their own. But the colonies had powerful allies, including other tribes like the Yamasee, who were traditional rivals of the Tuscarora.
The turning point was the siege of Fort Neoheroka in March 1713. This was not just a battle; it was a massacre. Colonial forces and their allies overran the fort, killing hundreds of Tuscarora men, women, and children, and capturing hundreds more to be sold into slavery. Standing at the site today (which is now a quiet field), it is hard to picture the violence. But the event shattered the Tuscarora in the Carolinas. Their power was broken, their homeland was lost. The defeat at Neoheroka forced a monumental decision: stay under hostile colonial rule, or leave.
The Great Migration: Becoming the Sixth Nation
In the years following the war, the Tuscarora faced a bleak choice. Many who remained faced poverty and displacement. But a large group, carrying what they could and guided by their leaders, made an incredible decision. They would leave their ancestral home forever.
Beginning around 1714, they began a long, difficult trek north. They followed ancient trails, moving through Virginia, Maryland, and Pennsylvania, seeking refuge. They were looking for the powerful Haudenosaunee, the People of the Longhouse. There were existing ties; languages within the Iroquoian family share roots, like distant cousins.
Their arrival in the north was not an invasion, but a request for sanctuary. The Haudenosaunee, after deliberation, saw the Tuscarora as kin who had been grievously wronged. In a profound act of diplomacy, they offered them land and protection. Around 1722, the Tuscarora were formally adopted into the Confederacy. But they were not simply absorbed. They became the Sixth Nation. They had a voice in the council, but not a voting one on certain matters; their role was often described as the “younger brother,” who could speak and advise, while the original five “elder brothers” held the voting power.
This adoption is a key part of their identity today. It shows the flexibility and strength of the Haudenosaunee system. It also shows the incredible resilience of the Tuscarora people. They turned a story of displacement into a story of new belonging.
Keeping the Flame Alive: Culture and Language Today
After settling in New York and later, some joining the Mohawk at what became the Six Nations of the Grand River reserve in Ontario, the Tuscarora faced a new challenge: preserving their distinct culture within a powerful confederacy. And they have done just that.
The Tuscarora language, Skurrú·rę’, is a precious and endangered part of this. It is different from the languages of their Mohawk or Oneida neighbors. For years, it was only spoken by elders. But now, there is a powerful revival movement. I have seen online resources, video lessons from fluent speakers, and community classes. It is a race against time, and every new word learned by a child is a victory. Language is not just words; it is a way of seeing the world, containing history, jokes, and wisdom that cannot be fully translated.
Their traditional crafts also continue. The art of making wampum belts—using purple and white shell beads to record treaties, history, and laws—is kept alive. While the Haudenosaunee are famous for wampum, Tuscarora artisans contribute their own skills and stories to this living tradition. And, true to their name, some still practice the gathering and use of hemp for cordage, connecting them directly to their ancestral identity.
The Tuscarora Today: A Resilient Future
Today, the primary Tuscarora communities are the Tuscarora Nation Reservation near Lewiston, New York, and the sizable Tuscarora population within the Six Nations of the Grand River in Ontario. They are not a people of the past. They are modern nations dealing with contemporary issues: asserting treaty rights, managing their lands, and fostering economic development for their people.
They have educators, artists, steelworkers (a common trade in western New York), and leaders. They host annual picnics and festivals where you can hear the language, see traditional social dancing, and taste corn soup. The longhouse is still a center for ceremonial and community life.
Their history teaches us about the catastrophic impact of colonial expansion, but also about the incredible capacity for survival and adaptation. From the rivers of Carolina to the councils of the Haudenosaunee, the Tuscarora path has been hard, but their spirit endures. They remind us that history is not just about conquest and loss, but also about movement, alliance, and the persistent, quiet work of keeping a culture alive for the next generation. That, to me, is the most powerful lesson of all.
Conclusion
The story of the Tuscarora is a vital chapter in American history. It moves beyond simple stereotypes to reveal a narrative of profound loss, incredible journey, and strategic adaptation. Their integration into the Iroquois Confederacy as the Sixth Nation is a testament to indigenous diplomacy and resilience. Today, their continued efforts to revitalize their language and uphold their traditions ensure that the voice of the Skarù:ręˀ, the Hemp Gatherers, will continue to be heard for generations to come. Their experience connects the history of the American South with that of the Northeast, offering us a more complete and human understanding of the past.
Frequently Asked Questions (FAQ)
Q: Are the Tuscarora considered Iroquois?
A: Yes, but with an important distinction. They are a full and integral part of the Iroquois Confederacy, known as the Haudenosaunee. However, they are not one of the original five founding nations. They were adopted into the confederacy around 1722, becoming the Sixth Nation. They participate in the Confederacy but have a specific non-voting role in certain councils.
Q: What caused the Tuscarora War?
A: The war was caused by increasing tensions over land. English settlers kept expanding onto Tuscarora territory. Unfair trading practices by colonists and the horrific kidnapping of Tuscarora people to be sold into slavery created immense anger and a sense of existential threat, leading Chief Hancock’s faction to strike back in 1711.
Q: Where is the Tuscarora tribe located now?
A: The main Tuscarora community today is the Tuscarora Nation Reservation near Lewiston, New York. A significant number of Tuscarora people also live within the Six Nations of the Grand River reserve in Ontario, Canada, which is home to members of all six Haudenosaunee nations.
Q: Is the Tuscarora language still spoken?
A: Yes, but it is critically endangered. The Tuscarora language, Skurrú·rę’, is spoken by a small number of elders. However, there are strong and active language revitalization programs underway. These include community classes, online dictionaries, video tutorials, and efforts to teach the language to children to ensure its survival.
Q: What does “Tuscarora” mean?
A: The name likely comes from their self-designation, Skarù:ręˀ, which translates to “Hemp Gatherers.” It refers to their traditional practice of gathering a specific type of swamp milkweed (often called “Indian hemp”) to make strong cordage, rope, and fibers.