From Clan Mother To Loyalist Analysis

Before the Europeans came to Canada, Natives had their own culture, traditions and norms. These differences were obvious to the Europeans who sailed to Canada, their interactions with the Native peoples proved these vast differences. One major difference noted was that the Iroquois organized their societies on different lines than did the patrilineal western Europeans. Iroquois women “by virtue of her functions as wife and mother, exercised an influence but little short of despotic, not only in the wigwam but also around the council fire.” “She indeed possessed and exercised all civil and political power and authority. The country, the land, the fields with their harvests and fruits belonged to her … her plans and wishes modeled the policy and inspired the decisions of council.” The Europeans were astounded by this way of life.

Women also play a very vital role in the Iroquois governing system. In contrast to the society of the United States, the women are looked upon as equals to the men. They are very important in maintaining balance and harmony within the clan. The Great Law of Peace states that the women shall

For Europeans, the to be a member of a family you had to be related to the eldest male in the household. This was a total opposite to the Indian society. For example, in the Iroquois society, family membership was determined by the family of the female. At the head of each family was an elder woman, followed by her daughter, their husbands and children, and finally her unmarried granddaughters and grandsons. When one of the men married, he moved to the family of his wife. This was a very sharp contrast to the Europeans, whom had for centuries, been the top of their social hierarchy. In Europe, the women had a very relatively primitive, limited role in society. They were not allowed to attend or partake in political affairs, with very few exceptions. Now, on the other hand, in Indian society there was a council of chiefs, whom was all male, but they were appointed by an elder women. Also, during their deliberation over issues, the males made the final decision, but would be expelled from the council, if they didn?t conclude to the same decision that the elder woman came to. The women's main job in Indian society, was being in charge of cultivation of, harvest of, and distribution of food. When the men left to go hunting, women were left to run society. The Europeans simply believed that the males were far superior to the family, which is why women could not have jobs, and were left to

This was a very sharp contrast to the Europeans, whom had for centuries, been the top of their social hierarchy. In Europe, the women had a very relatively primitive, limited role in society. They were not allowed to attend or partake in political affairs, with very few exceptions. Now, on the other hand, in Indian society there was a council of chiefs, whom was all male, but they were appointed by an elder women. Also, during their deliberation over issues, the males made the final decision, but would be expelled from the council, if they didn't conclude to the same decision that the elder woman came to. The women's main job in Indian society, was being in charge of cultivation of, harvest of, and distribution of food. When the men left to go hunting, women were left to run society. The Europeans simply believed that the males were far superior to the family, which is why women could not have jobs, and were left to only clean, cook, and various other household chores.

She argues that women`s status in egalitarian societies should be analyzed by utilizing ethnohistorical data and ethnography that considers changes due to capitalism. Using ethno-historical data she argues that 17th century nonpatriarchal society of the Montagnasis-Naskapi Native Americans of the peninsula of Canada did not give authority to one gender over the other and everyone had fair responsibilities and status. Leacock states that the Montagnasi-Naskapi changed their views because of Jesuit missionaries who disapproved of women`s status and converted natives to a patriarchal society. Leacock stated, “the relations reflect the program of the Jesuits to “civilize” the Indians, and during the course of the 17th century they attempted to introduce principles of formal authority, lectured people about obeying newly elected chiefs, and introduced disciplinary measures in the effort to enforce male authority upon women” ( 1978, 247-275). According to Leacock gender inequalities are formed when property relations (capitalism/colonist) change and the division between men and women becomes hierarchal. This was a materialistic approach Leacock took to examine culture and the changes that went underway to transform these

Marianne Weber argued that marriage was the linchpin of patriarchal domination as women were being dominated by their husbands. According to Weber, once a woman married they were seen as property of their husband. Women being addressed or seen as “property” was supported by “legal codes…religion and the economy” (Inst. Comments), which I believe that it made it difficult to see any positive changes. Women were dependent on their husbands for economic support, which gave them more power over their partner’s and their overall household. Weber argued that “the wife is economic dependent of her husband… Even in cases where she works, full – or part-time, her income typically is only a fraction of his” (L&N 206).Even though women who work do not make as much money as their husbands, I agree with Weber, that those women who have an external money supply do become more independent, although they are not getting paid as much as their partner. Women’s employment opportunities outside the home have helped

According to Perdue (135), in the Cherokee community women were associated with the bounty that comes from the earth. The women were mostly concerned with cultivation of land and ensuring that there families had enough crop to sustain them even during dry seasons. The women could take up leadership just like there male counter parts. The leadership positions

Kinship was traced through the female line, as the Western-headed “father figure” consisted of the progeny of the woman and her female descendants. On a macro scale, the family was integrated into a system of clans, clans into nations, and ethnic groups into the confederation. This confederation featured a system known as the “Grand Council”, where each associated family would be placed in a hierarchy. The hierarchy would dictate the tasks each family or nation would be responsible for. Within the council itself, the decision-making process resembles that of a two-house congress in one body, with the ‘older brothers’, the nations of the Mohawk and Onondaga, and ‘younger brothers’, the nations of the Cayuga and Oneida each comprising a side of the house. Between these two distinct houses, the ‘older brothers’ of the Mohawk and Onondaga occupy an executive role, hence its name, and possess a veto that could be overridden by both the ‘younger brothers’ as part of the process. The resulting decision by the Mohawk and Onondaga are not final, however, as the head chief of the organization, known as the Hononwiretonh, whose duty is to sit and listen to the debate, is the final voice within this decision process. As can be seen, this legislative system provides for numerous checks and balances of power and depends on

The Iroquois, known as the people of the longhouse, was made up of the five nations, Mohawk, Oneida, Onondaga, Cayuga, and Seneca. These peoples took advantage of their fertile soil environment in the St. Lawrence Low Lands. These peoples partook in intensive slash-and-burn horticulture and fishing in their fortified villages (Sage, 2016). The Iroquois relied heavily on horticulture for a food source, and thus framed a lot of their social organization around subsistence. The Three Sisters is a term used to understand the sacred powers of the three main crops corn, beans, and squash that help to facilitate each other’s growth through biogeochemical cycles. The Iroquois lived in matrilineal societies and the women were given a lot of respect.

One of the first topics in which Parrillo attempts to illustrate the multiculturism present among Native Americans was in regards to the diversity in gender roles specifically in terms of the division of labor. Parrillo argues that many ‘white observers’ (6) erroneously believed Native American men to be ‘lazy braves’ (6) while the women were seen as ‘industrious squaws’ (6), and this is because whenever the white travelers observed the villages the men were always resting while the women were performing the tasks. However, these observers formed these portrayals only based on Native Americans of the Northeastern Woodlands and Plains, and what’s more, is that

Slave Societies in this chapter mean people with similar characteristics who lived together in a well or less organized community. Slave societies in eighteenth -century were common in North America in New England, the Mid-Atlantic and the Lower Mississippi Valley. The black slavery experience was not unique, that is not the same in these areas, was influenced by local conditions, nation of the colonizers, composition of men and women, statistical characteristics of a population, such as age and income, places where black people came from, nature of the slave market in the Atlantic World or methods of production of economic activities. The majority of slaves who came from Africa were more males than females and they all originated from different groups of people with a common cultural background. The second point to note during this era was an increasing number of slaves born in America and the presence of people who were not only multi-racial but had diverse religious beliefs. Many Africans were changed and became African Americans, it was a transformation of different forms of African and European cultural belief or practice, it varied from place to place, by time and freedom approaches. With time and experience Africans were forced to change their way of life to escape slave bondage.

Traditionally, women played an important role in many of the First Nations communities. They were highly esteemed as advisors to the men, and thus held a high social standing before the arrival of the Europeans (Sayers & MacDonald 2001). They were much more equal to the status of men than after the Europeans began colonizing the region, and even generations after the official end of colonialism in the region altogether. Women were key participants within communal life, and held leadership roles within their own individual communities that helped create greater equality and respect for their gender (Acoose 1995).

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Both the Duchess of Perth and Lady Ogilvy have disaccioated themselves from the ideal, traditional female. As the author suggests, their “manners, ferocity and hardness” are part of the male species (53). He continues to emphasize that these Jacobite women pose a threat to humanity because they display a “lust of power, cruelty, revenge and all the horrors of destructive war” (53). Consequently, the implication is that Jacobitism is strongly associated with regressive, “savage” behaviour that undermines the British national identity.

The destructive attributes of the slave system has been not only disgracing humanity and justice of the Negros but allow the free labor system to process will equality for all men. The slave system is often unprivileged and provides the wealth for everyone. The slave system is often compelling to follow a white man who has the power over them, but the slave systems want to achieve for themselves their own alienable rights. Many of the slaves are Negros who wants to achieve liberty and become freemen. As a result, the slave system, is a cruel, inhuman, and awful system but many people benefit from it. Even though, the slave system was an unjust it was the building blocks for creating a society. The slave system is very different comparing to the free labor system because Negro’s are seen as lesser beings rather than human beings who were denied basic human rights.