What Is 13 Tribes of Long Island

Overview

The term '13 Tribes of Long Island' is a common misnomer that inaccurately suggests there were 13 distinct Native American tribes on Long Island. In reality, historical and anthropological evidence identifies two primary tribes: the Montaukett and the Shinnecock, both part of the larger Algonquian-speaking peoples. These groups inhabited Long Island for over 10,000 years before European contact, developing complex societies based on fishing, hunting, agriculture, and trade networks that extended across the Northeast.

The confusion around '13 Tribes' may stem from a misunderstanding of smaller bands or family groups that were politically and culturally affiliated with the larger tribal entities. Early colonial records sometimes listed separate villages or kinship groups under different names, which could have been misinterpreted as distinct tribes. For example, the Metoac was a collective term used by anthropologists to describe several Algonquian-speaking groups on Long Island, including the Montauk, Shinnecock, Corchaug, Manhasset, and Rockaway, but these were not independent tribes in the modern sense.

The significance of clarifying this misconception lies in honoring the true heritage of Long Island’s Indigenous peoples. Recognizing the Montaukett and Shinnecock as the primary nations affirms their sovereignty and cultural continuity. Today, both tribes continue to preserve their languages, traditions, and histories despite centuries of colonization, land dispossession, and legal challenges. Their resilience underscores the importance of accurate historical representation.

How It Works

The social and political organization of Long Island’s Indigenous peoples was based on kinship, shared language, and regional alliances rather than a rigid tribal count. Understanding how these communities functioned requires examining key aspects of their structure, governance, and interaction with the environment and European settlers.

• Algonquian Language: The Montaukett and Shinnecock spoke dialects of the Algonquian language family, which facilitated communication and trade with neighboring tribes across New England and the Mid-Atlantic.
• Matrilineal Clans: Leadership and land rights were often passed through the maternal line, giving women significant influence in governance and community decisions.
• Seasonal Migration: Communities moved seasonally to access resources—coastal areas in summer for fishing and shellfish, inland forests in winter for hunting and shelter.
• Wampum Production: The tribes were renowned for crafting wampum—beads made from quahog shells—used in ceremonial exchange, treaties, and as a form of currency.
• Land Stewardship: Unlike European concepts of private ownership, land was held communally, with usage rights managed by sachems (chiefs) and councils.
• Treaty Signings: From the 1640s onward, Indigenous leaders signed numerous treaties with English colonists, many of which were later violated, leading to significant land loss.

Key Details and Comparisons

The comparison highlights both the shared cultural foundations and divergent modern trajectories of the Montaukett and Shinnecock. While both nations face similar challenges—such as preserving language and securing land rights—their legal recognition statuses differ significantly. Federal recognition grants the Shinnecock access to healthcare, education, and economic development programs through the Bureau of Indian Affairs, whereas the Montaukett must rely on state-level support. These disparities underscore the ongoing struggle for full sovereignty and historical justice. Despite this, both communities remain active in cultural revitalization, including language instruction, traditional craftwork, and environmental stewardship.

Real-World Examples

Contemporary efforts by Long Island’s Indigenous nations illustrate their enduring presence and activism. The Shinnecock Indian Nation successfully achieved federal recognition in 2010 after a 32-year campaign, making them the first federally recognized tribe in New York State in over 50 years. This milestone allowed them to establish a tribal government, operate tax-free enterprises, and protect sacred sites. In 2019, they opened the Shinnecock Nation Cultural Center and Museum, dedicated to preserving their history and educating the public.

The Montaukett Indian Nation continues to advocate for federal recognition, filing petitions and engaging in legal battles over ancestral lands in East Hampton. In 2021, they commemorated the 400th anniversary of the Treaty of 1620 with a series of educational events and land acknowledgments. Their activism extends to environmental causes, such as opposing offshore drilling that could impact traditional fishing grounds.

1. Shinnecock Powwow – held annually since 1958, one of the oldest continuous powwows in the U.S.
2. Montaukett Land Claim Petition – filed in 1993, seeking restoration of 18,000 acres in East Hampton
3. Shinnecock K-8 Cultural School – launched in 2022 to teach language, history, and traditions
4. Montaukett Language Revival Project – uses archival records to reconstruct dialect and teach new speakers

Why It Matters

Understanding the true history of Long Island’s Indigenous peoples is essential for correcting historical inaccuracies and supporting contemporary tribal rights. The myth of '13 Tribes' obscures the real stories of resilience, cultural continuity, and ongoing struggles for recognition.

• Impact: Accurate representation fosters public education and supports tribal sovereignty efforts.
• Impact: Federal recognition enables access to healthcare, housing, and economic development programs.
• Impact: Language revival strengthens cultural identity and intergenerational knowledge transfer.
• Impact: Land acknowledgment initiatives promote reconciliation and historical awareness.
• Impact: Tribal-led museums and cultural centers serve as hubs for education and community healing.

By centering the voices of the Montaukett and Shinnecock, society can move toward a more truthful and respectful understanding of Long Island’s Indigenous heritage. Their continued advocacy reminds us that history is not static—it is lived, taught, and reclaimed every day.