Leadership and Government in Iroquois Society

The Iroquois Nations are significantly different than plains

Aboriginal groups such as the Kainai (Blackfoot) or Cree. The
main difference is that the Iroquois Nations were matrilineal in
decent meaning that the clan mother held a significant position in
the role of social and political life. The clans were a matriarchy
meaning that family names were passed down on the women’s
side and children belonged to the women’s side.

The clan mothers selected individuals to act as representatives in

tribal meetings. Iroquois women participated as equals in tribal
meetings and were consulted on all matters of importance within
their community and the Confederacy (League of Six Nations).

Clans are named after animals that have special significance or

have served in a special assistance to the people for water there
was the turtle, eel, or beaver. Other clans were assisted by land
animals like bear, deer, or wolf. Clans focused on the sky were
represented by the snipe, heron, or hawk.

If a Mohawk woman of the Wolf Clan marries a Tuscarora man of

the Beaver Clan, their children will be Mohawks of the Wolf Clan.
If a Tuscarora woman marries a Tuscarora of he beaver clan,
their children will be Tuscaroras of the Beaver clan. If a First
Nations man marries a non-First Nations woman, their children
will not have a Haudenosaunee nationality or a clan.

Iroquois women also had the ability to nominate Chiefs and to

have them removed from leadership if they failed to perform
their duties. Women controlled the distribution of food and
resources as well.

The Iroquois Confederacy consisted of six independent nations:

Mohawk, Seneca, Cayuga, Oneida, Onondaga, and Tuscarora,
initially there were five nations as the Tuscarora joined later on.
These first five Nations were divided into two groups: the Elders,
consisting of the Mohawk, the Onondaga and the Seneca, and
the Younger, the Oneida and the Cayuga.
The Iroquois constitution is known as the Great Law of Peace and
was orally passed down through the use of wampum belts, which
are beaded belts that tell their history. Around the 18th century
the Great Law of Peace was written down. The government
structure of the Iroquois is based on representation and
consensus. The clan mothers of the six different tribes appoint
Council members to serve on behalf of their tribe. These
positions are named after the original holders of the post, and
each of the clans are named after animals.

Certain men could be elevated to the level of Pine Tree Chief or

War Chief through great deeds, though they were not allowed to
decide matters at the Council Fire, only offer input. The
representation on the Council was not equal amongst the tribes.
The Onandaga have 14 members, the Cayuga 10, the Mohawk
and Seneca nine each, and the Oneida eight. Even though
membership was not equal in numbers, each tribe was equal in
importance at the Council Fire. The Council Fire works on
consensus agreement, not majority rule. Essentially, each tribe
has veto power, so there is no concern about the unequal
numbers of representatives.

Any delegation can bring up any matter for discussion, and if as

little as one other tribe wished to discuss it, then the whole
Council of Fifty was obliged to hear it. The Older Brothers would
consider the topic first, and then informed the Younger Brothers
of their opinions. If the Younger Brothers, after conferring,
agreed, they would pass the opinions to the Onandaga for
confirmation or re-referral to the Older Brothers for more
discussion. In this way, members were to be of "one heart, one
mind, and one law."

If consensus can not be reached, the Onandaga extinguished the

Council Fire, and the tribes are free to act anyway they saw fit,
as long as they did not harm the other tribes. In this way, there
is a system of checks and balances amongst the tribes, de-
centralization of power, and retention of internal sovereignty of
the tribes with the League.

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