1491_ New Revelations of the Americas Before Columbus - Charles C. Mann [189]
In creating such checks on authority, the league was just the most formal expression of a region-wide tradition. The sachems of Indian groups on the eastern seaboard were absolute monarchs in theory. In practice, wrote colonial leader Roger Williams, “they will not conclude of ought…unto which the people are averse.” The league was predicated, in short, on the consent of the governed, without which the entire enterprise would collapse. Compared to the despotic societies that were the norm in Europe and Asia, Haudenosaunee was a libertarian dream.
In the same sense, it was also a feminist dream: the Five Nations were largely governed internally by the female clan heads, and the Great Law explicitly ordered council members to heed “the warnings of your women relatives.” Failure to do so would lead to their removal. The equality granted to women was not the kind envisioned by contemporary Western feminists—men and women were not treated as equivalent. Rather, the sexes were assigned to two separate social domains, neither subordinate to the other. No woman could be a war chief; no man could lead a clan. Anthropologists debate the extent of women’s clout under this “separate-but-equal” arrangement, but according to University of Toledo historian Barbara Mann, author of Iroquoian Women: The Gantowisas (2004), the female-led clan councils set the agenda of the League—“men could not consider a matter not sent to them by the women.” Women, who held title to all the land and its produce, could vote down decisions by the male leaders of the League and demand that an issue be reconsidered. Under this regime women were so much better off than their counterparts in Europe that nineteenth-century U.S. feminists like Lucretia Mott, Elizabeth Cady Stanton, and Matilda Joslyn Gage, all of whom lived in Haudenosaunee country, drew inspiration from their lot.
According to Haudenosaunee tradition, the alliance was founded centuries before Europeans arrived. Non-Indian researchers long treated this claim to antiquity with skepticism. The league, in their view, was inherently fragile and fissiparous; if it had been founded a thousand years ago, it would have broken up well before the Pilgrims. And there was little archaeological evidence that the league had existed for many centuries. But both traditional lore and contemporary astronomical calculations suggest that Haudenosaunee dates back to between 1090 and 1150 A.D. The former date was calculated by Seneca historian Paula Underwood, who based her estimate on the tally of generations in oral records. The latter came from historian Mann and her Toledo colleague, astronomer Jerry Fields. The Five Nations recorded the succession of council members with a combination of pegs and carved images on long wooden cylinders called Condolence Canes. (Iroquois pictographs could convey sophisticated ideas, but functioned more as a mnemonic aid than a true writing system. The symbols were not conventionalized—that is, one person could not easily read a document composed by another.) According to Mohawk historian Jake Swamp, 145 Tododahos spoke for the league between its founding and 1995, when Mann and Fields made their calculation. With this figure in hand, Mann and Fields calculated the average tenure of more than three hundred other lifetime appointments, including popes, European kings and queens, and U.S. Supreme Court justices. Multiplying the average by the number of Tododahos, the two researchers estimated that the alliance was probably founded in the middle of the twelfth century. To check this estimate, Mann and Fields turned to astronomical tables. Before 1600, the last total solar eclipse observable in upstate New York occurred on August 31, 1142. If Mann and Fields are correct, this was the date on which Tododaho accepted the alliance. The Haudenosaunee thus would have the second oldest continuously existing representative