Laura Cornelius Kellogg ("Minnie") ("Wynnogene") (September 10, 1880 – 1947), was an Oneida leader, author, orator, activist and visionary.

Laura Cornelius Kellogg was born this day on the Oneida Indian Reservation at Green Bay, Wisconsin, one of five children of Adam Poe and Celicia Bread Cornelius. Her surviving siblings were Chester Poe Cornelius, Alice Cornelius and Frank Ford Cornelius. Kellogg came from a distinguished lineage of Indian tribal leaders, which is said to have contributed a great deal to her pride of her Oneida heritage. Her paternal grandfather was John Cornelius, Oneida chief and brother of Jacob Cornelius, chief of the Orchard faction of Oneidas. Her maternal grandfather was Chief Daniel Bread, who helped find land for his people after the Oneidas were forcibly removed from New York State to Wisconsin in the early nineteenth century. Kellogg was also related to Elijah Skenandore, a prominent political figurehead for the Oneida in the nineteenth century, who was well known for his oratorical skills.

Unlike many of her contemporaries on the reservation, Cornelius managed to avoid the usual educational route to distant Indian Eastern boarding schools at Carlisle and Hampton. She was educated at Grafton Hall, a private boarding school administered by the Episcopal Diocese of Fond du Lac, Wisconsin. The school was within 60 miles of her home at Seymour, Wisconsin, and provided a setting that included mostly non-Indian women. Cornelius attributed her education to both her "time spend at the soup kettle on the reservation" as well as institutes of higher learning.

Kellogg's Thesis

Kellogg argued for the value of an "American Indian" identity linked to traditional knowledge of the elders. In 1911, Kellogg declared before the Inaugural Conference of the Society of American Indians, "there are old Indians who have never seen the inside of a classroom whom I consider far more educated than the young Indian with his knowledge of Latin and algebra". She did not consider herself a "new Indian", but an "old Indian adjusted to new conditions". Kellogg criticized Buffalo Bill Cody in New York for his stereotypical performances of Indian people. In contrast to many members of the Society of American Indians, Kellogg wanted Indian children to include the wisdom of the elders and the reservation. She pointed to tenement life in cities where "hollow-chested" men were forced to toil in shops closed to the wind and the sun. She raised the shame of child labor, which robbed children of their childhood and health. "No," she concluded, "I cannot see that everything the white man does is to be copied.

Kellogg was a long-time critic of the Bureau of Indian Affairs, condemning its form of Indian education and crediting her own success to her experience at Grafton Hall:

I had been preserved from the spirit-breaking Indian schools. My psychology, therefore, had not been shot to pieces by that cheap attitude of the Indian Service, whose one aim was to "civilize the race youth, by denouncing his parents, his customs, his people wholesale, and filling the vacuum they had created with their vulgar notions of what constituted civilization. I had none of those processes of the bureaucratic mill in my tender years, to make me into a 'pinch-back white man.'

Kellogg protested that education of Indians needed to involve Native Indian traditional practices and ideologies, describing "noble qualities and traits and a set of literary traditions" that Indians should preserve. She also condemned materialism: "Where wealth is the ruling power and intellectual attainments secondary, we must watch out…that 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". However, Kellogg differed with other reformers who wanted to abolish the Bureau of Indian Affairs. 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. Kellogg's outspoken criticism and activities earned her powerful adversaries. There were efforts to discredit Kellogg and she was arrested at least four separate occasions on the series of charges relating to her activities.

Kellogg saw the need for the Haudenosaunee people of the Six Nations of the Iroquois to reunite, institute tribal self-government, reclaim communal lands and promote economic development. 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. 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. The prospects of successful litigation in New York raised hopes that the Six Nations would have sufficient capital to develop Lolomi communities.

Laura Cornelius Kellogg was an advocate for the renaissance and sovereignty of the Six Nations of the Iroquois, and remains a controversial figure in 20th century Iroquois politics in the U.S. and Canada. 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. A case in point was the feuding rival councils of the Onondaga. 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. 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. Kellogg's Lolomi vision is realized in the success of the Oneida Tribe of Indians of Wisconsin. Land holdings by the Oneida Tribe of Indians of Wisconsin have increased since the mid-1980s from approximately 200 acres to more than 18,000 acres.

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