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Otiyaner: the "Women's Path" Through Colonialism

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Otiyaner: the 57 Otiyaner: The "Women's Path" Through Colonialism Kahente Horn-Miller ABSTRACT This paper examines Haudenosaunee (Iroquois) women in the context created by the challenges of colonization on the balance and maintenance of gender roles in traditional Haudenosaunee society. A distinctly female Haudenosaunee perspective provides a unique view of our history and gives voice to our resilience as Haudenosaunee women. RÉSUMÉ Cet article examine les femmes haudenosaunees (Iroquois) dans le contexte créé par les défis de la colonisation sur l'équilibre et le maintien du rôle des hommes et des femmes dans la société haudenosaunee traditionelle. Une perspective distinctivement de femme haudenosausee donne un point de vue unique de notre histoire et donne une voix à notre résilience en tant que femmes haudenosaunees. During the summer of 1990 there was a warfare, land use, the selection of diplomatic tense seventy-eight day standoff between the representatives and other areas of public concern. Kanienkehaka (Mohawk) and Canadian armed Eurocentric views of the roles of forces at Kanehsatake (Oka), Quebec. During the Indigenous women are often wildly incorrect. Even initial confrontation, which took place in an area the feminist movement, which was initially inspired known as "the Pines," a group of women were by Indigenous freedom, has failed to adequately approached by the Sureté du Québéc Tactile recognize and record the crucial role that Intervention Squad, which was reinforced by riot Haudenosaunee women played in its development.3 police in full gear. They wanted to negotiate and This is due partly to the male-oriented roots of the end the confrontation. "Where's your leader?" said European literary industry and partly to the limited the officer with the megaphone. "We want to speak direct contact that settlers had with Haudenosaunee to your leader." A woman replied "There's no leader people in general and with traditional women in here. You are looking at the leaders. Everyone's the particular. As a result, historical records reflect leader. The people are the leaders" (York & Pindera certain beliefs about who the colonizers thought we 1991, 23).1 were. As one scholar notes, "When the Franciscan The traditional roles of Haudenosaunee and Jesuit missionaries of New France (Canada), as (Iroquois Confederacy) women were radically well as the stoney-faced Puritans of New England different from those of women in the settler society. and the pragmatic Dutch of New York went to The strength of the Confederacy lay in its use of record their triumphs, they simply ignored the complimentary sex roles. Males and females were women who formed so vibrant a part of Iroquoia. In in balance. Represented symbolically as the forest the penning process, they rendered the women as (external, male-oriented activities of hunting, trade faceless as S'hondow ìk'owa, death's herald. When and warfare) and the clearing (internal, female the later histories were written using these 'primary oriented activities of agriculture, child rearing and sources,' Iroquoian women were consequently food processing), they co-existed, each with a nowhere to be found - their faces had been wiped spatially separate land base and leadership.2 In clean from the record" (Mann 2000, 15). As such, accord with this binary schema, women played an we were not considered a relevant part of the telling integral part in the political and societal aspects of of the history of Canada. Haudenosaunee institutions. To the amazement of Inaccurate historical writing on European observers, they exercised veto power over Haudenosaunee women has helped perpetuate Atlantis, Volume 29.2, Spring/Summer 2005 58 Horn-Miller misconceptions about us. Our voices are "peacemaker" and by the woman Jigonsaseh, the underrepresented and our actions misinterpreted leader of the cultivators, who discussed existing throughout the historical record. The modern customs with the people in order to implement a international order and the format of modern states substantial change in the way our society was were established at a time when it was an accepted organized.4 Much like the European League of truism among Europeans to say of North American Nations established several centuries later, the Indians that "Their temper is passionate, resentful, Kaienerekowa aimed at replacing conflict and revengeful, intriguing and treacherous. They make disorder with diplomacy and peace. The procedures good soldiers, but poor leaders. They are avaricious, it uses are radically different. It is not a by-product utterly selfish, shameless beggars, and have a great of colonialism, reflecting instead the egalitarian propensity to steal" (Macmillan 2003, 444). In light philosophy of the Haudenosaunee. If human of such attitudes, it is not surprising that the relations are egalitarian they must be based on pressures and policies of colonial society produced consent. These principles - of equality and consent a long series of events similar to the Oka Crisis. We - are believed to have been learned by observing the have been profoundly misunderstood. Yet, an natural world, especially the animals. We consider examination of Haudenosaunee culture and history animals as "windows to creation" and feel that we will demonstrate that the underlying sense of our must maintain a close, respectful relationship with power as Haudenosaunee women has managed to the plant and animal world to ensure our survival. survive through time and is now re-emerging to This profound respect for Mother Earth and her assert itself in our relations with the settler society. procreative abilities has manifested itself in many ceremonies which honour nature and all that it THE TRADITIONAL CULTURE OF THE provides to ensure the survival of our peoples. HAUDENOSAUNEE PEOPLE The principles underlying the philosophy of the Kaienerekowa indirectly define the roles of Considerable controversy exists regarding men and women. If looked at more closely, the the position of Indigenous women in pre-contact separate but conjoined roles of men and women societies. This confusion is largely derived from ensure peace through the balance of power and male-centered Eurocentric interpretations of the mutual respect for our particular responsibilities diverse cultures that existed prior to their arrival. within the nation. Neither gender is considered "the Haudenosaunee women had well-defined and weaker sex" and each is complementary to the important economic, social, political and spiritual other. Women are generally seen as the central roles in traditional society. The central nature of anchor upon which the survival of Haudenosaunee women's roles is reflected in the record of the society is dependent. If the women are weak, for Kaienerekowa or Great Law of Peace, known to example, not able to bear children, physically frail European scholars as the Constitution of the or otherwise unable to raise healthy strong-minded Iroquois Confederacy. For example, Wampum children, the power of the nation is compromised. (law) forty-four of the Kaienerekowa states - "The This has been described by Gawanahs Tonya lineal descent of the people of the Five Nations Gonella Frichner, Snipe Clan, Onondaga Nation shall run in the female line. Women shall be using the traditional metaphor of the never-ending considered the Progenitors of the Nation. They shall circle of life - "Our way of life is cyclical and the own the land and the soil. Men and women shall first circle is the family. The heart of the follow the status of their mothers" (Ohontsa Films Confederacy, which we call ourselves, is the family. 1993, 39). The heart of the family is the mother, because life The Haudenosaunee Confederacy united comes from her. The children are our essence for the Kanienkehaka (Mohawk), Seneca, Onondaga, the future. When our circle extends, it extends to the Cayuga, Oneida and Tuscarora nations. These larger family, which is the clan. When we talk about nations confederated in the pre-contact era the clan, it is an extended family. Your clan is according to the legal philosophy entrenched in the determined by your mother. Ours is a matriarchal Kaienerekowa. According to our oral history, it was society" (Farley 1993, 44). It is commonly brought to the people by Deganawitha, the expressed that "if the women of the nation are Atlantis, Volume 29.2 59 powerful, the nation is powerful." This The importance of women in keeping a conceptualization of a woman's procreative abilities clear head by not letting emotions overwhelm us as central is also celebrated and embedded in the was crucial in times of war, especially in light of the economic, political, and spiritual aspects of our fact that women had the final say in sending the culture. It is, therefore, the duty of the men to nation's men to war. In the past our women have protect the power of the nation: the women. withheld approval when they felt military action In the past, this centrality of women was was not right. This was, and still is, allegorically also reflected in the important intermediary role of represented by the women's responsibility for women in interactions between the Haudenosaunee making moccasins and providing travel provisions and European fur traders and diplomats. The roles for the men. If they didn't provide them, then the for Haudenosaunee women are radically different men could not go to war.7 from those represented by the image of the As a bearer of Haudenosaunee culture my "squaw." This is a vulgar expression for the vagina experience has not given me any reason to doubt associated with domination by men following that the philosophy of the Kaienerekowa is reflected colonization when Indigenous women were treated in the traditions of my people. Through experience as slaves, concubines or prostitutes.5 In our I know that ours is a culture of peace. We have traditional society, women were considered attempted to maintain this peace through extreme invaluable and even the post-contact records adversity.
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