Oneida political and diplomatic processes are highly formalized in this way, and spoken words are reinforced by the use of wampum, strings of symbolic shell beads, both in gesturing and as a gift indicating truth or seriousness. The condolence ceremony, a ritual of succession of chiefdom, played a central role in the maintenance of the Iroquois Confederacy; the Three Bare Words ceremony, a metaphorical opening of the eyes, ears, and throat, preceded any diplomacy. Religious rituals as well made specific use of prescribed language, including the Onnonhouaroia (Midwinter) ceremony, a psychologically oriented celebration of dreams, and shamanistic medicine ceremonies Traditions of both oral narrative as well as ritual are in general a lesser part of Oneida culture today than they were up until post-colonial times. As the clan leaders indicate, the culture is valued, and the Oneida language is integral in enacting that culture. Situation of Oneida with regard to multilingualism and language shift Oneida is a secondary language: Oneida leaders write in English about the value of preserving Oneida language and culture. Almost all Oneida are either bilingual or monolingual English speakers; according to M. Dale Kincade, only six monolingual Oneida speakers remained in the United States in 1991. During the Depression era, the Folklore Project was created to preserve and promote the Oneida language. The Oneida in New York operate the profitable Turning Stone Resort & Casino, which has had legal challenges related to it. Operating the casino is among the Nation's most public faces, as evidenced by extensive news coverage. The Nation has an advertisement website for the casino, and for the nation. The Oneida have embraced the use of English since the colonial years, but Oneida Nation leaders continue to promote their language's cultural relevance and work to preserve it through maintenance of the Oneida language and bilingualism. Due to its disuse as a common communicative language – and its extensive use as a prescribed ritual language – the alteration of Oneida by its speakers is minimized. Demus Elm's retelling of the Creation Story, a linguistic act for which the form is not tightly prescribed, has limited space for language change. But, oral narratives change over time; Anthony Wonderley confirms that they do. Having fewer speakers to tell the stories reduces possibilities for mutation. Gick notes one of several minor changes from Elm's morphology to Antone's over the 25-year span between their narratives: the omission of