By Staff Reporter February 27, 2026
In a recent, heartfelt Facebook post, respected Akwesasne Mohawk community advocate and former Salmon River Central School District board member Chrissy Jacobs (also known as Onientatahse) offered a powerful and compassionate perspective on the ongoing struggles within Cayuga Nation Territory. Drawing from her deep commitment to Indigenous children, cultural revitalization, and community healing—evidenced by her work running a daycare inspired by Haudenosaunee language nests and her advocacy for trauma-informed practices—Jacobs illuminated what she sees as serious abuses of power by federally recognized leader Clint Halftown.
Her reflective statement, rooted in personal experiences of witnessing the beauty and unity of Cayuga lands years ago, addresses recent events including a reported demolition at Cayuga Lake this week. Jacobs explains these actions as part of a painful, long-standing political conflict, where Halftown is accused of deploying unfounded claims of unpaid rent to target and displace members of rival traditionalist factions—despite the homes in question having been purchased with tribal funds specifically allocated to support Cayuga families’ return to their ancestral homeland, with no rent obligations intended.
This account aligns closely with longstanding concerns raised by traditional Cayuga citizens and Haudenosaunee supporters, who view these tactics as deliberate weaponization of federal resources and authority to suppress dissent, erode cultural revival efforts, and perpetuate division and trauma within the community. Jacobs’ voice carries significant weight as a dedicated advocate who has consistently stood for the protection of Indigenous children, equitable education, and the preservation of Haudenosaunee values across territories.
Background of the Cayuga Nation Dispute
The Cayuga Nation, one of the six nations of the Haudenosaunee Confederacy, has been embroiled in leadership conflicts for over two decades. Clint Halftown was designated as the Nation’s federal representative by the U.S. Bureau of Indian Affairs (BIA) in 2003, granting him authority over tribal governance and resources. However, this recognition is contested by the traditionalist faction, which advocates for governance based on Haudenosaunee traditions rather than federal endorsements. Disputes have escalated into evictions, demolitions, and legal battles, often centered on properties purchased with tribal funds intended to repatriate Cayuga people to their ancestral lands around Cayuga Lake in New York.
Historical incidents include the 2020 overnight demolition of a dozen buildings, including a daycare, schoolhouse, and cultural center, ordered by Halftown to reclaim what he called “stolen property.” Similar actions occurred in 2022, when homes and barns were razed, with Halftown’s representatives citing disrepair and unauthorized occupancy. Critics, including affected families, argue these demolitions target political opponents and perpetuate trauma from historical land dispossessions.
A Call for Unity and Accountability
In her poignant Facebook reflection, Jacobs recounts personal experiences with Cayuga territory, describing it as a place of healing and cultural revival where families from across the Confederacy gathered for ceremonies, harvests, and language immersion. She expresses devastation over the bulldozing of gardens, longhouses, and homes, viewing them not merely as structures but as symbols of the Cayuga people’s return to their homeland after centuries of displacement.
Jacobs directly criticizes Halftown, portraying him as a “new generation of Indian agent” who exploits federal systems to impose dominance. According to her, Halftown used Cayuga enrollment numbers to secure funding for home purchases, only to later demand rent from the very families these homes were meant to house. She argues that no rent was due, as the properties were acquired with tribal allocations for repatriation, not as rental units. This pretext, she claims, allows Halftown to evict and demolish homes of those who refuse to “bend the knee,” funding an “illegitimate police force” to enforce his will while enriching himself.
Jacobs warns of escalating violence, predicting that meaningful intervention from the Haudenosaunee Grand Council or civil rights advocates will only occur after a tragedy, potentially involving children. She calls for organized support, including community meetings, supply collections, and trauma-informed aid, urging calm and strategic action to avoid provoking further abuse.
Her post resonates with broader sentiments shared on platforms like the Gayogo̱hó:nǫʼ– Cayuga Facebook page, where traditional citizens report ongoing harassment and demolitions by Halftown’s forces. Similar accounts appear in community groups, describing 2022 demolitions as violent evictions turned destructive, with armed raids and threats to additional structures.
Halftown’s smear: rent debts and property maintenance
Representatives for Clint Halftown and the federally recognized Cayuga Nation Council have repeatedly claimed that evictions and demolitions stem from legitimate concerns over non-payment of rent and property neglect. In various statements, particularly from incidents in 2021 and beyond, they have asserted that tenants owe substantial back rent—figures cited as high as roughly $700,000 across multiple properties—and that structures have been left in states of disrepair or ‘unlawful’ occupation.
Halftown’s faction emphasizes that rents are supposedly income-adjusted and set far below market value, with proceeds intended to fund benefits for Nation citizens, such as jobs, health care, government services, and community events. They argue that refusal to pay justifies repossession to safeguard tribal assets.
In a notable 2022 case involving the demolition of a home associated with a political rival and critic Wanda John, Halftown’s representatives described the property as abandoned and dilapidated, while claiming the occupant failed to pay rent for nearly a decade on another Nation-owned house.
However, these justifications have faced sharp and persistent criticism from traditionalist factions, community members, and observers, who characterize them as thinly veiled pretexts for political retaliation. Critics, including those aligned with the Gayogo̱hó:nǫʼ (Cayuga) Council of Chiefs and Clan Mothers, argue that the homes in question were purchased using federal funds—such as HUD allocations—explicitly to repatriate Cayuga families to their ancestral homeland, with the understanding that no rent would be owed upon return.
They contend that demands for rent emerged only after political opposition to Halftown’s leadership intensified, transforming what was meant as repatriation into a tool for punishing dissenters who refuse to recognize his authority.
Accounts from affected families and reports describe surprise midnight raids, violent evictions involving armed “police” forces, bulldozing of culturally significant structures (including longhouses, daycares, and ceremonial sites), and allegations of excessive force, such as pepper spraying protesters and physical assaults. Traditionalists and legal advocates have labeled these actions as human rights abuses, retaliation against those rejecting Halftown’s “corporate” model of governance, and a continuation of historical oppression, rather than genuine enforcement of lease terms.
Some past eviction efforts, including mass notices targeting dozens of citizens and children in 2019, were ultimately dropped, which critics cite as evidence that the claims were politically motivated and unsustainable.
This pattern, they argue, masks a deeper power struggle: Halftown, installed and sustained by Bureau of Indian Affairs recognition despite opposition from traditional clan mothers and the Haudenosaunee Confederacy, allegedly weaponizes control over federal resources to suppress rivals, evict non-compliant families, and demolish symbols of cultural revival—actions that perpetuate trauma and division rather than protect the Nation.
Broader Implications and Calls for Resolution
The recent incident at Cayuga Lake, as alluded to in Jacobs’ post, fits a pattern of factional strife that calls for trauma-informed conflict resolution. External observers, including U.S. senators, have urged reviews of federal funding to the Nation amid allegations of misuse. Traditionalists advocate for Haudenosaunee-led mediation, while Halftown maintains his actions protect the Nation’s interests.
Jacobs’ plea underscores the human cost: disrupted healing, forced homelessness, and intergenerational trauma. As she organizes support from Akwesasne, the Haudenosaunee community faces a critical juncture—whether to confront these divisions through unity or risk further fragmentation.
Without balanced intervention, the cycle of demolitions and disputes may persist, threatening the very cultural revival Jacobs once witnessed.
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