Yakoyaner
The Yakoyaner (also spelt iakoiane) is a Kanien'kehá:ka (Mohawk) term for the Haudenosaunee clan mother. The Yakoyaner are typically senior women responsible for overseeing the clan's political, economic, and social stability. The Yakoyaner, also known as a clan mother, holds weight over their community and family and aids in guiding the clan's chief in matters of governance, diplomacy, and community affairs.
Matrilineal Organization and Gender Roles
[edit]The Haudenosaunee Confederacy is centred on matrilineal organization, meaning that Kanien'kehá:ka (Mohawk) kinship grow from the female line. In Haudenosaunee society, an individual's identity was closely linked to their matrilineal roots. Due to the propinquity between land and identity, territorial boundaries and property ownership were also determined through matrilineage.[1] Women played a crucial role in the political and social stability of the clan. Married couples lived in the longhouse of the female's relative, where the wife had complete control over the longhouse and maintained all its belongings.[2] Haudenosaunee society's central focus is on balance. One reasons women were respected in Haudenosaunee society was because Creation myths attributed the discovery of the world to a woman, Sky Woman, who brought seeds with her. Thus women were given the honour of growing and harvesting crops especially the luminary Three Sisters; corn, squash, and beans.[3] Women oversaw the longhouses, communal agriculture, and cooking while men took charge of hunting, were the primary builders of the longhouses, and clearing the fields–demonstrating gender complementarity.
A similar balance is shown in their political sphere, as while all chiefs were men, the Yakoyaner and other women within the clan elected them.[4] Female councils entertained issues first; then they were sent to the men's committee.[5] Furthermore, women monitored officials and held the right to impeach any person found unworthy of political office.
Finally, women were central to the Haudenosaunee religion. Women served on an equal basis with men as Keepers of Faith to uplift Haudenosaunee spirituality and culture. Women managed religious festivals and supervised tribe worship.[6] Women called and managed seasonal festivals, typically centred around sacred crops.
Elements of the Role
[edit]Creation and Removal
[edit]While Haudenosaunee society does not have a designated group of elders, clan mothers are considered people of wisdom and experience. A nomination process rests on the oldest female relative of the deceased chief, nominations first formed from his maternal grandmother and great aunts. Although, if they are not living, the role is passed down to his mother or aunts and then on. However, to maintain stability in most families, the Yakoyaner herself chooses the successor, typically a daughter, and trains them in the required duties and knowledge. The position of Yakoyaner is tied to the role of the chief. As a result, the process of removing her resembles the removal of a clan chief. Suppose a clan mother is not fulfilling her responsibilities; her female family member will present warnings, but if she does not heed or feel remorseful, the matter of removal is voiced to the chief to be confirmed.[7]
The Yakoyaner are "the holders of knowledge".[8]" and "are chosen by their clans because they exhibit the good mind[8] The Kanien'kehá:ka people regard the Yakoyaner as an important link between the past and the present, and she is seen as a symbol of the continuity and strength of Kanien'kehá:ka culture and traditions. In simpler terms, "the reason why the women are the heads of clans is that we [Kanien'kehá:ka] look at nature and we [Kanien'kehá:ka] see that women are the creators[9]". In Kanien'kehá:ka beliefs, culture and stories, "the earth literally is mother[1]" and as such "becomes mother in a figurative sense, through the support she provides to all life[1]". This connection between the earth as mother and the Yakoyaner as mother led to the Kanien'kehá:ka people's matricentric social, cultural, and family system. This significance to the Yakoyaner's "connection between women and the giving forth of new life,[1]" and the Yakoyaner as a keeper of the clan's traditions for she is responsible for passing these things down to future generations. It is in "In [Kanien'kehá:ka] mythology, the women were created first, and came from the earth[9]" and moreso, women "bring forth life" but have the role of "the anchor of the society"[9] so to speak.
Duties
[edit]The responsibilities of the clan mother within the broader Haudenosaunee clan system were developed out of the Great Law of Peace (Mohawk: Kaianere'kó:wa), or Gayanashagowa.[10]
The clan mother's general obligation is to supervise the clan's interests. They also have specific economic duties, such as monitoring the public treasury.[11] The Yakoyaner also has several duties related to her clan and the law, specifically concerning family continuity. She is responsible for maintaining the order of the clan's family names. She is consulted alongside other women in naming a new child–ensuring that no child takes on the name of a living person.[7] The clan mothers are also responsible for "adopting" or requickening new members into their families. Adoption is codified within the legal provisions of the Great Law, and can apply to the adoption of individuals, groups, and entire nations into clans and nations under the Haudenosaunee Confederacy.[12] In times of war, Yakoyaners were allowed to integrate prisoners or refugees into their family systems to replace deceased relatives–to expand the territory and population and fulfill roles within the community.[11]
In addition, the clan mother's work focuses on observing the chiefs in the council and providing guidance when they do not perform their duties or forget the importance of the work. Yakoyaners represented the interests of their clan by selecting a chief to speak on their behalf at the Confederacy council. Yakoyaners also had the authority to oust a chief if he led insufficiently.[13] Their responsibility extends to ensuring that the chiefs' mental, physical, and spiritual welfare is fulfilled by feeding the chiefs in council. Women had domain over the gardens and were the economic source of their community, and thus preparing meals for the council was a reminder of their monetary authority. Most importantly, like the chief, the Yakoyaners also serve as mentors to provide harmony by counseling families and ensuring the children are safe and healthy.[7]
Another responsibility of the clan mother is relaying the Creation Story to her community, particularly to the youth.[10] This is done with the intention of rooting them in tradition and culture, and encouraging them to be involved with the community.[10]The yakoyaner telling the Creation Story with this intention encultures individuals into Haudenosaunee customs and values, ensuring they are passed along to the next generation.
Qualifications
[edit]To qualify for the role of yakoyaner, one must be married to someone of an opposite clan, know the language of her corresponding nation, and have daughters.[10] Daughters of former clan mothers cannot uphold this title without meeting these requirements, even though they may be qualified through direct inheritance.
Diplomacy
[edit]European and Haudenosaunee sources have indicated that while diplomacy was primarily the domain of men, yakoyaners were often partially responsible for declarations of war. Yakoyaners often accompanied rotiyaneson (chiefs) to Confederacy council meetings and diplomacy talks, in addition to attending their own local councils. The Yakoyaners play a crucial role in the administration of the Confederacy since they choose and supervise the clan chiefs who sit on the Grand Council. Each of the Kanien'kehá:ka Yakoyaners "have the most influence[9]" in selecting the chiefs who will represent the clan in the Grand Council of the Haudenosaunee.
During land and treaty negotiations, Yakoyaners often travelled with rotiyaneson and served as mediators or appointed a male speaker to represent them. Yakoyaners were of particular importance in negotiations over land due to the role of women as cultivators and the linkage between land and matrilineage. In diplomatic settings, British officials including Sir William Johnson reported the influence of yakoyaners and strove to win their favor.[1]
References
[edit]- ^ a b c d e Hill, Susan M. The Clay We Are Made Of : Haudenosaunee Land Tenure on the Grand River. Canada Commons. Winnipeg, Manitoba: University of Manitoba Press, 2017. https://canadacommons-ca.proxy3.library.mcgill.ca/artifacts/1878394/the-clay-we-aremade-of/2627372/.
- ^ Baskin, Cyndy (1982). "Canadian Woman Studies = Les Cahiers de La Femme.: Women in Iroquois Society". Canadian Woman Studies. 4 (2).
- ^ Cyndy Baskin, "Women in Iroquois Society," Canadian Woman Studies 4, no. 2 (1982), https://cws.journals.yorku.ca/index.php/cws/article/view/13888.
- ^ Venables, Robert W. (2010), Baugher, Sherene; Spencer-Wood, Suzanne M. (eds.), "The Clearings and the Woods: The Haudenosaunee (Iroquois) Landscape – Gendered and Balanced", Archaeology and Preservation of Gendered Landscapes, New York, NY: Springer, pp. 21–55, doi:10.1007/978-1-4419-1501-6_2, ISBN 978-1-4419-1501-6, retrieved March 27, 2023
- ^ Encyclopedia of the Haudenosaunee (Iroquois) (n.p.: Westport: Greenwood Publishing Group, 2000), ProQuest Ebook Central.
- ^ Patricia Reed, "The Role of Women in Iroquoian Society," NEXUS: The Canadian Student Journal of Anthropology 10, no. 1 (January 1, 1992), https://doi.org/10.15173/nexus.v10i1.131.
- ^ a b c Williams, Kayanesenh Paul (2018). Kayanerenkó:wa : the Great Law of Peace. Winnipeg. Manitoba, Canada. ISBN 978-0-88755-556-5. OCLC 1061095159.
{{cite book}}: CS1 maint: location missing publisher (link) - ^ a b VanEvery-Albert, Caroline (2021). "Vol. 31 No. 1 (2008)". Canadian Journal of Native Education. doi:10.14288/cjne.v31i1.
- ^ a b c d Kahn-Tineta, Horn (January 1991). "Beyond Oka: Dimensions of Mohawk Sovereignty". Studies in Political Economy. 35 (1): 29–41. doi:10.1080/19187033.1991.11675451. ISSN 0707-8552.
- ^ a b c d Rodriguez, Jeanette (2017). A Clan Mother's Call: Reconstructing Haudenosaunee Cultural Memory. State University of New York Press. pp. 17–45. ISBN 9781438466255.
- ^ a b Hill, Susan M. (2017). The clay we are made of: Haudenosaunee land tenure on the Grand River. Winnipeg. Manitoba. ISBN 978-0-88755-457-5. OCLC 1027127440.
{{cite book}}: CS1 maint: location missing publisher (link) - ^ White, Kevin J. (December 2018). "Adoption, incorporation, and a sense of citizenship and belonging in Indigenous Nations and culture: a Haudenosaunee perspective". AlterNative: An International Journal of Indigenous Peoples. 14 (4): 333–342. doi:10.1177/1177180118808143. S2CID 149850225 – via SAGE Journals.
- ^ Jacobs, Renée. "Iroquois Great Law of Peace and the United States Constitution: How the Founding Fathers Ignored the Clan Mothers." American Indian Law Review 16, no. 2 (1991): 497–531. https://doi.org/10.2307/20068706.