Kellogg argued the Oneida Boarding School should continue to provide education to Oneida children and proposed a plan to use the school and grounds as an education and industrial center. [29] This accusation came from the fact that Mrs. Kellogg had a history of using other people's money to fund her projects. [43], On June 21 and 22, 1911, Kellogg hosted a meeting of the Temporary Executive Committee at her home in Seymour, Wisconsin, to draft a letter announcing the association's formation and purpose. After the Society's Columbus meeting in 1911, the New York Tribune hailed Cornelius as a scholar, a social worker, "one of the moving spirits in the new American Indian Association, " and "a woman of rare intellectual gifts. Kellogg wrote, "It is a cause of astonishment to us that you white women are only now, in this twentieth century, claiming what has been the Indian woman's privilege as far back as history traces." While Kellogg was educated as a child at an Episcopal school, she remained close to her family and traditional culture. [64] Restrictions were removed from several allotments and they were mortgaged to fund and establish a bank in Gore with Cornelius as president. Wherever she has gone, a London paper noted, society has simply ovated her, and were she to remain in England long, she would doubtless be the leader of the circle all her own. While in Europe she became especially interested in a progressive urban planning concept called the Garden City movement, which she thought could be applied to Native American reservations. "[24], The Washington Herald published an interview with Kellogg[25] where she supported women's suffrage, emphasizing Iroquois women's equality of civic powers with the men. [57], In 1920, Kellogg published a book about titled, Our Democracy and the American Indian: A Presentation of the Indian Situation as It Is Today, where she discussed her Lolomai Plan, later spelled Lolomi, which means "perfect goodness be upon you" in the Hopi language. Kellogg was an advocate for the renaissance and sovereignty of the Six Nations of the Iroquois, and fought for communal tribal lands, tribal autonomy and self-government. On a political level Kellogg worked to restructure and revitalize the Haudenosaunee Confederacy, basing her vision on the structure, organization, and geography of the Six Nations in the 1700s, before the Sullivan-Clinton Campaign of 1779, subsequent settler land grabs, and forced removals in the early 1800s. While her message did not prove to be overwhelmingly popular, Kellogg did find a constituency among the Iroquois people. [9] After Kellogg graduated in 1898, she spent two years traveling around Europe. Forbes, "California Missions and Landmarks: El Camino Real, (1915), p.68. Kellogg's "Lolomi Plan" was a vision for the future of Indian reservations which drew upon the Garden city movement, the success of Mormon communities and the enthusiasm and efficiency of Progressive Era organizations. And in your midst a people have cried in vain. ", https://getd.libs.uga.edu/pdfs/epstein_andrew_b_201212_ma.pdf. Recently a group of cultural advisors from across the Confederacy was asked to select a historical figure to represent Haudenosaunee history and female leadership in a new statue to be installed in Seneca Falls. Hewitt's family had occupied a unique and elevated position at the Tuscarora Reserve, because Hewitt's father, David Hewitt, and his grandfather, Brainard Hewitt, had been physicians. Kellogg continued to speak and write with an incendiary honesty about the radical divide between American democratic principles and their actual treatment of Native Americans. He was a good man, but the white people were against him, and we had some bad luck. Abstract. Prominent Native Americans, including Oneidas such as Dennison Wheelock, a renowned conductor, composer and musician, held opposing ideas about the importance of integration into American culture. "Indian Princess Outlines a Plan to Aid Her Race". In 1911, Kellogg made a tour of Indian reservations across the country to promote interest in transforming reservations into garden cities. The white people was scared of him all the time, watching what he was doing with the Keetoowahs. She was a real troublemaker as seen by the US and tribal council supporters. [73] [70] During this time, Kellogg focused on two major issues: compliance with the Six Nations Laws and the advancement of land claiming rights. [39] She also condemned materialism: "Where wealth is the ruling power and intellectual attainments secondary, we must watch outthat we do not act altogether upon the dictates of a people who have not given sufficient time and thought to our own peculiar problems, and we must cease to be dependent on their estimates of our position". Laura Cornelius Kellogg stood up against U.S. colonizing practices and represents our Haudenosaunee women in the fullest sense; we are women who've always had full autonomy over our minds, bodies, children, and lands, while occupying the seat of authority in our government. [66], In 1920, Minnie Kellogg's book Our Democracy in the American Indian was "lovingly dedicated" to the memory of Chief Redbird Smith, spiritual leader of the Nighthawk Keetoowah, "who preserved his people from demoralization, and was the first to accept the Lolomi." [5] Her paternal grandfather was John Cornelius, Oneida chief and brother of Jacob Cornelius, chief of the Orchard faction of Oneidas. [87] During the 1920s and 1930s, every Iroquois reservation in the United States and Canada was affected by Kellogg, with many elders perceiving her as a swindler who created divisions among their people. As the Ten Years' War (1868-1878) raged in Cuba, she formed the. In 1915, Chester Cornelius returned to Oklahoma to join Chief Smith and the Society. Book Description: Laura Cornelius Kellogg was an eloquent and fierce voice in early twentieth century Native American affairs. She added that the real question was not the workings of the Everett Commission, but the legal status of the Six Nations according to Treaty of Fort Stanwix of 1784 granting the Iroquois Confederacy independence. [64] In 1917, Cornelius pressed forward with the Lolomi plan. [89] While Kellogg never fulfilled the expectations of her followers, her Lolomi Plan was a Progressive Era alternative to Bureau of Indian Affairs control, and presaged subsequent 20th-century movements to reclaim communal lands, institute tribal self-government and promote economic development. Cornelius attributed her education to both her "time spent at the soup kettle on the reservation" as well as institutes of higher learning. A quote from Kellogg on the base of her sculpture-along with a Gayogohn land acknowledgement-reads, "And it is a cause of astonishment to us that you white women are only now, in this. There was also a succession of set-backs and defeats in the courts. Kellogg asserted that this was a frame-up instigated by the Indian Bureau, "Another move in the game now being played in Osage County between the Department of the Interior, various big factors in the oil world, and the advance guard of the Robinson investigating committee." [13], Between 1898 and 1910 Kellogg continued her education, traveling for two years in Europe and studying at Stanford University, Barnard College, the New York School of Philanthropy, Cornell University, and the University of Wisconsin. Genealogy profile for Laura Cornelius Laura Cornelius (1858 - 1940) - Genealogy Genealogy for Laura Cornelius (1858 - 1940) family tree on Geni, with over 245 million profiles of ancestors and living relatives. [81], On August 29, 1929, Kellogg suffered another serious set back when Judge Frederick Howard Bryant of the United States District Court for the Northern District of New York ruled upon the leadership the dispute within the Six Nations and declared that Joshua Jones legal sachem of the Six Nations. Kellogg wrote a short story for the college's literary magazine. [30] Kellogg's husband supported her work but maintained a low profile; one newspaper wrote the best description of Orrin Kellogg would be "as the husband of Mrs. [77] These monies were not used for the purported purpose, nor were they returned to contributors, and many Indians filed protests with the federal government and with tribal elders. "Not a Song of Golden Greek: Laura Cornelius Kellogg and Native North American Writing on Greco-Roman Antiquity," Craig Williams, Classics Department, University of Illinois at Urbana-Champaign Abstract: In a little known history, generations of Indigenous writers of North America have made a range of uses of that antiquity which was brought across the Atlantic by settler-colonists, not . For her own people, Kellogg was a visionary who conceived of a flowering of Haudenosaunee culture through a return to tradition, not assimilation into white American culture, led by a restored and powerful Haudenosaunee Confederacy. https://en.wikipedia.org/w/index.php?title=Laura_Cornelius_Kellogg&oldid=1141618786, Members of the Society of American Indians, Columbia University School of Social Work alumni, Articles with unsourced statements from June 2015, Creative Commons Attribution-ShareAlike License 3.0, This page was last edited on 25 February 2023, at 23:42. In 1921, a hundred Cherokees from 35 families moved together to the southeastern corner of Cherokee County, Oklahoma, to create a traditional community.[67]. The trail was to become Old Seymour Road and Laura was to become known as Laura Minnie Kellogg. [88] Since Kellogg's efforts in the 1920s and 1930s, litigation on Oneida claims in New York continues and several cases have been decided by the United States Supreme Court. Rooted in a traditional understanding of ancestral lands and a thousand years of Haudenosaunee democracy and self-governance, Kellogg envisioned transforming Indian reservations into cooperative, prosperous, self-governing communities, using local resources and fostering Indigenous businesses so Native Americans worked for themselves instead of for the exploiter. She was deeply opposed to residential schools, seeing them as a means to destroy traditional language and culture, and even worse as a means to sever connections between families, clans, and generations. Rematriation is reclaiming the story of Laura Cornelius Kellogg throughout Women's History Month. At Barnard, she wrote a short story for the college's literary magazine and was mentioned in the college yearbook. For over twenty years, Kellogg pursued land claims for the Oneida and Six Nations, and worked to develop garden city communities for the Oneida Indian Reservation in Wisconsin and for the Keetoowah Nighthawk Society of Oklahoma. [41], On April 34, 1911, at the invitation of Professor Fayette Avery McKenzie, six American Indian intellectuals attended a planning meeting at Ohio State University. "You Americans have rescued distracted Belgium from the atrocity of the Hun, you have poured money and sympathy into starving Poland, you have sent your armies into riotous Russia. With these feminists of color in the foreground, Cahill recasts the suffrage . The eviction of the Warner Ranch Indians was reported as the crowning crime of the white men against the California Indians who had lawful title to their lands. But public awareness of Haudenosaunee culture and contributions to the American feminist movement is shifting. Laura Cornelius Kellogg ("Minnie") ("Wynnogene") (September 10, 1880 - 1947), was an Oneida leader, author, orator, activist and visionary. On 10 October 1925 a ceremony was planned for the scenic fields behind the former tribal school in Oneida, Wisconsin. During her career, Kellogg became involved not only in the affairs of the Oneidas and Six Nations, but also those of the Blackfeet, Brothertown, Cherokee, Crow, Delaware, Huron, Osage and Stockbridge Indians. "A Tribute to the Future of My Race" is her only known surviving poem. Studies in American Indian Literatures, Volume 25 (2) - Aug 8, 2013 Read Article Download PDF Share Full Text for Free 22 pages Article Details Recommended References Bookmark Add to Folder Cite Social Times Cited: Web of Science Loading next page. The federal authority would collect all of the assets of the tribes and individual Indians. [55], Later in October 1911, Kellogg presented a formal paper entitled "Industrial Organization for the Indian" at the Inaugural Conference of the Society of American Indians in Columbus, Ohio. In 1925, Kellogg, her husband and Chief Wilson K. Cornelius of the Oneida Nation of the Thames, were arrested in Canada. Kellogg was reported to have played a crucial role in persuading the Cupeo not to resist relocation to the Pala Reservation, 40 miles away. In 1903, when Kellogg was 23 and already a media star, she said in an interview for The New York Tribune, Perhaps it seems strange to an outsider, for I know the ideas that prevail in regards to Indian life, but to do something great when I grew up was impressed upon me from my cradle by my parents, and I have known no other ambition., Laura Cornelius Kelloggs upbringing was rich in traditional Oneida values, history, and beliefs. See Joseph William Singer, "Nine-Tenths of the Law: Title, Possession and Sacred Obligations", United States Court of Appeals for the Second Circuit, United States District Court for the Northern District of New York, "A Tribute to the Future of My Race by Laura Cornelius Kellogg - Poems | Academy of American Poets", "An Indian Woman of Many Hats: Laura Cornelius Kellogg's Embattled Search for an Indigenous Voice". Chester told the Daily Oklahoman that he wanted the Keetoowah some day to be "in a position where they can work for the common good and build up a surplus for the good of the community." [50], In short, Kellogg created the Lolomi plan in an attempt to "safeguard the Indian from the horde of white grafters now the bane of Indian existence". Early newspapers dubbed Kellogg "Princess Neoskalita" and "The Indian Joan of Arc." ", became the spokesman for the Society, managed the Lolomi plan for Redbird Smith and worked to get the Ketoowah Society a reservation. Laura Cornelius continued her studies at Stanford University, Barnard College, and the University of Wisconsin. Kellogg was an advocate for the renaissance and sovereignty of the Six Nations of the Iroquois, and fought for communal tribal lands, tribal autonomy and self-government. Her refusal to give in to contemporary ideas about colonial assimilation cost her dearly, as did the intensity of her rhetoric. [18] The Des Moines Daily News reported that Kellogg was in London "attempting to set on foot a movement for the improvement her tribe, the Iroquois."[19]. [33], Kellogg argued for the value of an "American Indian" identity linked to traditional knowledge of the elders. Our Democracy and the American Indian is a 1920 book in which Laura Cornelius Kellogg, a Wisconsin Oneida activist of the Six Nations Confederacy of Haudenosaunee (Iroquois), lays out her . "The Dawes Commission and Redbird Smith. Based on the committees consensus recommendation, the statue of Laura Cornelius Kellogg holds the Womens Nomination Belt, in colored bronze of purple and white, to highlight the power of women to uphold their nations in sisterhood, and to choose and depose the leadership of their nations. There is something behind the superb dignity and composure of the old bringing up; there is something in the discipline of the Red Man which has given him a place in the literature and art of this country, there to remain separate and distinct in his proud, active bearing against all time, against all change.. [35] Kellogg criticized Buffalo Bill Cody in New York for his stereotypical performances of Indian people. Our Democracy: Laura Cornelius Kelloggs Decolonial-Democracy. As part of these efforts, Kellogg was a founding member of the Society of American Indians, a pioneering Pan-Indian organization. Claims come and go, clan mother keeps values. Kellogg's outspoken criticism and activities earned her powerful adversaries. In a column of the Knickerbocker Press, Kellogg reacted to the meeting by defending Everett. [7] A case in point was the feuding rival councils of the Onondaga. Once again she spoke in proud terms of the Six Nations, of her plans for their economic, political and spiritual revival, of her hatred for the Bureau, whom she now accused of spreading pernicious and criminal propaganda against her and the Iroquois. A noted linguist, she spoke Oneida, Mohawk, and English fluently, studied Greek and Latin, and compiled a grammar of the Oneida language before graduating high school, an achievement that brought her national recognition. After writing that he could hardly keep up with the flood of her eloquence, he quotes her as saying: I would not be anything but an Indian, she declares proudly. Our democracy and the American Indian; a comprehensive presentation of the Indian situation as it is today, by Laura Cornelius Kellog (Wynnogene). The plaque contains a land acknowledgment in Gayogoh:no and the sculpture itself is set apart from the sculptures of Harriet Tubman, Martha Coffin Wright, and Sojourner Truth, representing the cultural independence and political sovereignty of the Haudenosaunee. For Womens History Month we revive the story of this foremother who used traditional wisdom to envision a future with politically and economically independent Native nations across Turtle Island. January 31, 1921, ONDLM. Oct 24, 2020 Kelly Hodgkins rated it it was amazing. Laura Cornelius Kellogg was a Native American leader and activist, a writer and visionary, who spoke out in support of Native American rights and against efforts by the American government to . One of the few Native American women of her time to attend college, she studied law and other subjects at Barnard College, Cornell University, the New York School of Philanthropy, Stanford University, and the University of Wisconsin, though she never attained a degree from the universities. Access. An author, scholar, and linguist. On October 11, 1913, after several weeks investigating oil leases at Pawhuska, Oklahoma, the agency of the Osage tribe, the Kelloggs were arrested on orders of a U.S. District Court in Pueblo, Colorado, on charges of obtaining money under false pretenses and impersonating federal officials. Edward A. Everett, Chairman of the New York State Indian Commission who was defeated for reelection because of his support for the Indians, would serve as legal counsel. Search more than 3,000 biographies of contemporary and classic poets. Laura Cornelius Kellogg was known as an organizer and activist for the Native American rights; with her help, the Society of American Indians, which acronym is SAI, was found in 1911. After their meeting in Washington, Chief Smith invited Minnie and Chester to implement and manage a Lolomi Plan for the Nighthawk Keetoowah. The Lolomi plan would allow the property of the tribes and individuals to be used for "education, health, and commercial development expenses".[52]. This file contains additional information such as Exif metadata which may have been added by the digital camera, scanner, or software program used to create or digitize it. Her intelligence, conviction and charisma made her a cultural star and media darling. Laura Cornelius Kellogg was a founding member of the Society of American Indians and a member of the first Executive Committee. The Society pioneered twentieth century Pan-Indianism, the movement promoting unity among American Indians regardless of tribal affiliation. The type of industry would be geared to local needs, skills, and the stage of development of the particular community. The school was within 60 miles of her home at Seymour, Wisconsin, and provided a setting that included mostly non-Indian women. She proposed turning Indian reservations into self-governing "industrial villages" with a "protected autonomy" that would interact with the local economy. A Tribute to the Future of My Race is her only known surviving poem. Though Kellogg is believed to have died in 1949, the exact date and location of her death is unknown. "[16] While in London, Kellogg requested in a letter to the U.S. Department of the Interior that she be presented at Court. "An Indian Woman of Many Hats: Laura Cornelius Kellogg's Embattled Search for an Indigenous Voice." American Indian Quarterly 37.3/SAIL: Studies in American Indian Literatures 25.2 (Summer 2013): 87-115. The prospects of successful litigation in New York raised hopes that the Six Nations would have sufficient capital to develop Lolomi communities. [5], Kellogg was the voice of the Oneidas and the Six Nations of the Iroquois on the national and international scene. An organizer, author, playwright, performer, and linguist, Kellogg worked tirelessly for Wisconsin Oneida cultural self-determination when efforts to Americanize Native people reached their peak. Enjoy reading and share 14 famous quotes about Laura Cornelius Kellogg with everyone. Laura Cornelius Kellogg graduated with honors from Grafton Hall in Fond du Lac, Wisconsin, in 1898. She was also employed for a time in the Indian Service and similarly served on the Executive Board of the Society of American Indians. In October 1927, a class action suit, James Deere v. St. Lawrence River Power, filed in 1925 in United States District Court for the Northern District of New York on behalf of the Six Nations to eject a subsidiary of Alcoa Aluminum and other occupants from a small parcel of land, was dismissed for lack of jurisdiction. With the Lolomi movement, of which she is the founder, she proposes to lead 300,000 Indians out of what she calls "the bondage of bureaucracy into the self-respect of complete self-government. [32] Deeply hurt, Kellogg never forgave the SAI. The committee selected Laura Cornelius Kellogg, filling a conspicuous gap in the Womens Rights National Historical Park, which until the installation there was little to no mention of the Haudenosaunee influence on American womens rights, nor the fact that the museum is in traditional Haudenosaunee territory and only a few miles from the Gayogoh:no (Cayuga) Nation. Biography: Cathleen D. Cahill is an associate professor of History at Penn State University. In 1927, Kellogg voiced her continued pursuit of Lolomi for the Oneidas in an article for the Syracuse Herald. Of Europeans, she writes kindly and with hope "Ye spring from noble warrior blood, as brave as Saxon, Roman, Greek, a race of kingly men, May your careers be as complete as the arches of your mater halls. An anonymous member of the Oneida tribe described Laura Cornelius Kellogg as a "ready borrower" with the "habit of making little touches wherever she finds any of her people" to a local newspaper called the Tulsa Daily World. After the 1913 Denver Conference, Kellogg was no longer listed as a member of the Society. [64] In 1916, through the efforts of the Kelloggs and local congressmen, a bill was introduced into Congress to allow the Ketoowah Society to incorporate as an industrial community, but it failed to pass. "[84], Kellogg continued her fight for the renaissance and sovereignty of the Six Nations of the Iroquois the rest of her life. Laura Cornelius Kellogg (September 10, 1880 - 1947) Laura Cornelius Kellogg is an Oneida woman who became a global Indigenous activist. a security blanket, an ace up her sleeve. [65], In November 1918, Redbird Smith died at the age of 68. Laura Cornelius Kellogg was a founding member of the sai (serv- ing as the fi rst secretary of the executive committee), an activist, orator, linguist, performer, and reformer of Indian policy, as well as an author of fi ction, poetry, speeches, and essays. An orator, organizer, and an activist for Native American rights, Kellogg was also a short story writer, playwright, poet, and political essayist, though most of her books and pamphlets have not survived. How to say Laura Cornelius Kellogg in English? A.C.C. An inspiring leader. [citation needed] She raised the shame of child labor, which robbed children of their childhood and health. Pronunciation of Laura Cornelius Kellogg with 1 audio pronunciation and more for Laura Cornelius Kellogg. [53] According to Kellogg, homogeneity, or of the same kind or nature, was the most important aspect of the plan. [42] According to SAI records, the attendees were Laura Cornelius Kellogg, (Oneida), educator; Dr. Charles Eastman, (Santee Dakota), physician; Dr. Carlos Montezuma, (Yavapai-Apache), physician; Thomas L. Sloan, (Omaha), attorney; Charles Edwin Dagenett, (Peoria), Bureau of Indian Affairs supervisor; and Henry Standing Bear, (Oglala Lakota), educator. [37] She pointed to tenement life in cities where "hollow-chested" men were forced to toil in shops closed to the wind and the sun. At the time, Oklahoma was a nest of corruption in Indian affairs. "Indian Education" was written by Laura Cornelius Kellogg in April 1913. Kellogg believed that the Bureau of Indian Affairs could play a different role, that of guarantor of sovereignty and protector of Native peoples from grafters and petty state politics. In 1903, Kellogg said, "Perhaps it seems strange to an outsider, for I know the ideas that prevail in regards to Indian life, but to do something great when I grew up was impressed upon me from my cradle from my parents, and I've no other ambition and I have known no other ambition." Journals / Fluent in Oneida, Mohawk, and English, Kellogg became a founding member of the Society of American Indians in 1911 and taught at the Sherman Institute in Riverside, California. You couldn't get ahead of him. [6] Her maternal grandfather was Chief Daniel Bread,[6] who helped find land for his people after the Oneidas were forcibly removed from New York State to Wisconsin in the early nineteenth century. 90-91.) Laura Cornelius Kellogg was an eloquent and fierce voice in early twentieth century Native American affairs. "[22], By 1911, the national press compared Cornelius and other early leaders of the Society of American Indians to Booker T. Washington in their calls for self-help and the uplift of the "Indian race." I am an Indigenous woman or person who identifies as female. Member. If the file has been modified from its original state, some details such as the timestamp may not fully reflect those of the original file. She focuses on women's working and political lives, asking how identities such as race, nationality, class, and age have shaped them. Laura Cornelius Kellogg ("Minnie") ("Wynnogene") (September 10, 1880 1947), was an Oneida leader, author, orator, activist and visionary. Hauptman, p.147-152, Ewen, Alexander and Jeffrey Wollock. "[28], On April 22, 1912, Laura Cornelius married Orrin J. Kellogg,[29] an attorney of distant Seneca ancestry. She consistently affirmed that traditional teachings from elders and from time spent at the soup kettle on the reservation were her source of wisdom. Kellogg, a descendent of distinguished Oneida leaders, was a founder of the Society of American Indians. Kellogg's Lolomi vision is realized in the success of the Oneida Tribe of Indians of Wisconsin. [60], From 1914 to 1923, Kellogg and her older brother Chester Poe Cornelius managed a Lolomi Plan for the Keetoowah Nighthawk Society in Oklahoma. Her paternal grandfather was John Cornelius, Oneida chief, and her maternal grandfather was Dehowyadilou, Chief Daniel Bread, who helped find land for his people after the Oneidas were forcibly removed from their homeland in New York State in the early 1800s. "Indian Affairs Bureau Warns Six Nations as to Rights on State Claim". [83] On July 4, 1937, Kellogg speaking at a Six Nations council in Hogansville, New York, spoke of her continued pursuit, "The Iroquois are struggling for a renaissance. "This statue will stand on the land of the Cayuga Nation of the Haudenosaunee Confederacy and it is our hope that Laura's words. Laura Cornelius Kellogg was a founding member of the Society of American Indians and a member of the first Executive Committee. She was a descendant of . Robert K. Thomas, "The Origin and Development of the Redbird Smith Movement", (hereinafter "Thomas"), Department of Anthropology, University of Arizona, (1954), p.182. Without the federal government, Kellogg likened the Indian peoples to lambs that would be devoured by a lion. [74] [37] Charles E. Dagenett had the chair, with Emma Johnson, Rosa LaFlesche and Fayette Avery McKenzie in attendance. The Wisconsin Oneida formed the Oneida Nation of Wisconsin and maintained ties to the Six Nations of the Iroquois in New York State. [76] They collected money from Iroquois in New York, Oklahoma, Wisconsin, Ontario and Quebec, stating it would be used to claim up to eighteen million acres of land in New York and Pennsylvania. Kristina Ackley, "Laura Cornelius Kellogg, Lolomi and Modern Oneida Placemaking", (hereinafter "Kristina Ackley"), SAIL 25.2/AIQ 37.3 Summer 2013, P. 120, Patricia Stovey, "Opportunities at Home: Laura Cornelius Kellogg and Village Industrialization", (hereinafter "Stovey"), in Laurence M. Hauptman and L. Gordon McLester III, ed.. "Indian Princess Makes Plea for Self Government". Ewen, Alexander and Jeffrey Wollock, "Kellogg, Minnie.". On March 1, 1929, Kellogg testified, However, Kellogg's testimony alienated most of the senators, and E. B. Merritt, Assistant Commissioner of Indian Affairs accused Kellogg of fraud and tried to launch a federal investigation. Garden cities were intended to be planned, self-contained communities surrounded by "greenbelts", containing proportionate areas of residences, industry and agriculture. Syracuse, NY: Syracuse University 98 44 and Cristina Stanciu, 202-48. 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