Logo says 'To Be -- Named.'
Logo says 'To Be -- Named.'
Logo says 'To Be -- Named.'
  • A grey H within three green lines suggesting the letter E.
  • Recovering is written in gold and Voices is written in orange.
  • COLING is written in black with an orange speech bubble.

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Sayo':klʌ Kindness Williams

Sayo':klʌ Kindness Williams

Oneida Nation of Wisconsin - Turtle Clan, United States


Sayo':klʌ began beading at the age of 8 years old, learning her craft from two men who were well known beaders in WI, Benjamin Cannon (Oneida Nation of WI) and Gerald Hawpetoss (Menominee Nation, WI/Smithsonian Fellow), both of whom taught her basic beadwork (tying knots, lazy stitch, daisy chain, and peyote stitches), life skills and cultural values/traditions- Be thankful, never give up, finish what you start, give away the first item you make-share, be a thankful, hand down to the next generation the good things you have been taught, share freely, do not be wasteful, and have patience.

As a young woman, Sayo':klʌ went to high school in Santa Fe, NM and was exposed to the beautiful southwestern Indigenous art, which motivated her to continue to practice her art.  Sayo':klʌ entered her first art show at age 16, the Institute of American Indian Arts- High School Art Show, in 1989-90 and took 1st in the beadwork category for a beaded lace collar. Sayo':klʌ sold her beadwork on SFIS campus and at powwows to be self-reliant.

From 2006-2017, Sayo':klʌ beaded as a full-time artist, focusing on powwow regalia making and beaded jewelry. Sayo':klʌ developed her craft- experimenting with contemporary pow wow designs and methods, for regalia making, which included modern supplies like rhinestone banding, crystals/gems, cabochons, etc- commonly used in the powwow circle to make dancers shine. She became known as a beadwork artist within Wisconsin, being sought after to create fully-beaded regalia for powwow dancers.

In 2016, Sayo':klʌ was called to Standing Rock to assist her uncle Harry Kindness, a Long Walker and support for Dennis Banks (AIM). During this time, Sayo':klʌ began creating a line of jewelry, for the movement, inspired by water protectors at Standing Rock. She called this line “Resistance Jewelry”. This line sold out at Standing Rock and continues to be in high demand. Resistance beadwork was about elevating Indigenous pride, the Indigenous Rights movement and honors the power of those images to create unity and identity.  Sayo':klʌ has been affiliated with the Indigenous Environmental Network since 1999 and has been a member of the Board of Directors for 15yrs.

Today, Sayo':klʌ continues to develop new beadwork art, which a focus on Haudenosaunee (People of the Longhouse/ Six Nations) designs, colors, history and teachings. She also enjoys sharing her art with others and teaching others the art of beadwork by promoting Indigenous identity, celebrating life, and encouraging the continuation of who we are as a living culture- as Indigenous Peoples of North America.


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Takwehya’:lak (Remember Us All-Ancestors) Healing Coat: Remembering the Journey of Onayote?a:ka (The People of the Standing Stone) Ancestors in 2023: a 200 year commemoration of relocation and sacrifice

2023

Elk hide, seed beads, wampum shells


Our true name is On^yote?aka...the People of the Standing Stone, which ties us to Creation and to the Earth’s elements. A standing stone witnesses the surroundings: the stone was said to follow us from village to village when we were semi-nomadic. The journey through two Great Lakes, to travel from New York to Wisconsin, was 767 nautical miles by steamboat. When Oneidas arrived in their new land in Wisconsin, it was wilderness. There were no roads, stores, homes or gardens. 2022 marks 200 years since Oneidas first arrived in Fort Green Bay. On^yote?a:ka chose relocation rather than starvation. Our homelands — fishing camps along On^yote?a:ka Lake, hunting grounds, orchards, berry patches — all six million acres were taken and we are left with 32 acres. These six million acres have new owners: the United States government, the state of New York, white settlers, and logging companies.

The beaded coat is a healing project. It recognizes the difficult history of colonization, land and culture loss, and survival by way of relocation. The coat tells the story of the journey through  the Great Lakes using quahog shell, also known as wampum beads, via steamboat. The coat shares with us the sacred journey and sacrifice of the Onayote?a:ka families that left their homelands in Upstate NY, for Wisconsin and southern Ontartio. This coat allows us, the 7th generation, to remember our ancestors, the difficult history, encourage healing, unity, and uplifting the now three Oneida communities  as one: On^yote?a:ka — The People of the Standing Stone Nation. We are in the process of reclaiming our true name, as a step toward also reclaiming and uplifting our identity and culture.

The back view of the jacket has beaded patch showing a journey through the Great Lakes using quahog shell, also known as wampum beads, via steamboat
A close-up view of the beaded patch showing a journey through the Great Lakes using quahog shell, also known as wampum beads, via steamboat