|
|
|
||||||||
THE MOHAWK NATION COUNCIL & THE GREAT LAW OF PEACE
HAUDENOSAUNEE
MOHAWK-ONEIDA-ONONDAGA-CAYUGA-SENECA-TUSCARORA
MOHAWK NATION COUNCIL OF CHIEFS
VIA BOX 366 ROOSEVELTOWN NEW YORK 13683
Telephone (518)358-3381 Fax (518)358-3488
This article is provided, using the knowledge of Chief John Arthur Gibson in Concerning the League: The Iroquois League Tradition as dictated in Onondaga, by John Arthur Gibson. Printed in Canada.
THE FOUNDING OF THE KAHNIAKEHAKA (MOHAWK) NATION COUNCIL
The origin of the Kahniakehaka (Mohawk) Nation Council begins in an area known today as Cohoes Falls, New York. It was the birth place of the first original Rotiioneshon title names and seats of government. It also marks the end of an era of war chief leadership positions, which were extinguished by the birth of the Great Law of Peace within the Five Nations Confederacy.
Before the Confederation of the Haudenosaunee nations and the coming of the Kaianeraserakowa, the political structure of the Iroquois was organized into three leadership positions consisting of a chief (Rasonnowano, trans. - he got a large name), a war chief (Roskarakete:kowa), and the deputy to the war chief. The chief's role was on a diplomatic front regarding regional matters concerning war and stability, and also made day to day decisions pertaining to the affairs of the people. The war chief's role was to carry messages from time to time on behalf of the chief to the people, and to rally the young men to take up arms of war. The deputy to the war chief acted as an advisor on matters concerning warfare.
During these times of hardship and war, the leaders maintained the hostile environment of violence with their warring neighbours, groups or factions, by reviving past grievances.
WHEN THE PEACEMAKER BROUGHT THE MESSAGE OF PEACE
The Peacemaker's (Ronoshoniton - he who constructs a house) mission was first to go to Mohawk country, where he spent the night at the shore of the river near the settlement. The next morning he kindled a fire at the edge of the woods (where the forest meets the field) and was spotted and invited to the settlement. The chief of the settlement called the people together for a meeting to hear the message brought by the Peacemaker: the Three Great Words of Confederation.
At this meeting the chief, the war chief and his deputy assembled with the people to hear the Peacemaker's message. The Peacemaker revealed that the Good Message, Power and Peace would end the bloodshed amongst the warring nations. The chief, war chief and deputy ask the Peacemaker the meaning of the Kariwiio (Good Message), the Kashastensera (Power) and Skennen (Peace).
KARIWIIO (GOOD MESSAGE) - RIGHTEOUSNESS - JUSTICE
The meaning of the Kariwiio (Good Message) was found in words of Unity and Respect. Unity was nurtured by the message that the people should "respect each other as though they are one". Therefore, all groups and factions of various nations would be known as relatives to each other and would respect one another, and thus violence would cease. The people were also told that they could mend their mistakes to the Creator, then the ideals of Peace and Unity were born.
KASHASTENSERA (POWER) - MIND - REASON
Kashastensera (Power) was defined through unity. It was said that "all of the nations will unite all their affairs, and the group of several nations will become just a single one, and their power is that they shall join hands. This, moreover, will be the basis upon which they will survive as a group, forming a single family, similar to being one person....surrounded by the Good Message." And by this new reasoning, the families could continue on to live in Peace. This also laid the foundation of Peace, for the generations coming.
SKENNEN (PEACE) - HEALTH - CALMNESS OF MIND AND BODY
Skennen (Peace) existed for the nations as a result of the message brought to them in the Kariwiio (Good Message) and the Kashastensera (Power). A time of Peace meant that the bloodshed and wars amongst the nations would cease, and the people would recognize each other as one family. "....it will come to pass that they will become just like one family which will encompass every nation and every language."
KAIANARASERAKOWA (THE GREAT LAW OF PEACE)
As the message was brought to the people, it was told to them that the meaning of the Kaianeraserakowa (Great Law of Peace) was "that everyone will be united".
There was doubt amongst the leadership upon hearing the words of the Peacemaker. The war chief and his deputy questioned the outcome for the people if they accepted the message brought before them. And so a test was requested by the war chief and his deputy.
" .....I might believe it, if he were able to climb that tree growing over there beside the river, on the high bank, and if when he sits on the top of the tree, subsequently we were to cut down the tree, which would get knocked down in the direction of the river, now if this man who has arrived.....were to pass the test, surviving until dawn tomorrow, then I will immediately accept whatever message he has along." (CONCERNING THE LEAGUE , John Arthur Gibson) , p. 109-110)
The people witness the war leaders hacking at the growing tree. The next morning the Peacemaker reappeared, and a large crowd of people congregated, then Aionwatha said,
"Have you returned now although yesterday they cut down the tree on you, you having gone under the even surface." Then the Peacemaker said, "I have returned." (CONCERNING THE LEAGUE, John Arthur Gibson, p. 123).
Upon hearing the Peacemaker's arrival with the message of the Good Message, the Power and the Peace, the chief of the Mohawks was excessively wakeful, not sleeping day or night. And therefore, upon hearing the message and witnessing the test at Cohoes Falls, the chief then accepted the message of the Kariwiio (Good Message), the Kashastensera (the Power) and Skennen (Peace).
ORIGIN OF THE SEAT OF GOVERNMENT FOR
MOHAWK HAUDENOSAUNEE COUNCIL
The Peacemaker then told the people that the Good Message was now beginning and that Aionwatha (he kept awake) was the name of the chief who was now accepting the Good Message. And the name Aionwatha (he kept awake) would succeed generations.
The war chief and his deputy denounce their hostility and reform to a new mind when they accept the Great Law of Peace.
"Now, moreover, I accept the Good Message and the Power and the Peace. So now, everybody has affirmed these matters, our voices being united. Thereupon his deputy said, now I also accept everything he explained to us." (CONCERNING THE LEAGUE, John Arthur Gibson, p. 124)
THE PEACEMAKER DOES AWAY WITH
THE KNOWN NAMES OF
FEAR AND HOSTILITY
In their acceptance of the Great Law of Peace, the two leaders receive new names from the Peacemaker.
"So now you accept the Good Message and the Power and the Peace. Now moreover, I will tell you that this is your name, they will say TAKARIHOKE (split between matters), and the people of all of the nations will be sustained by your name in future days and nights as the families continue on." (CONCERNING THE LEAGUE, John Arthur Gibson, p. 125-126)
.....Then the Peacemaker said, "You, the Deputy....you accepted the entire Good Message. Moreover, as to your name, this is what they will be saying: SHATEKARIWATE (one who respect all matters equally), and this is what the people live by, your title name, as long as the families continue on." (CONCERNING THE LEAGUE, John Arthur Gibson, p. 126)
NEW COURSE OF DIRECTION
Upon completion of his task with the Kaniakehaka (Mohawk) people, the Peacemaker tells the three leaders: TEKARIHOKE, AIONWATHA and SHATEKARIWATE, that they will work for the Kariwiio (Good Message), the Kashastensera (the Power), and Skennen (the Peace).
Interpreted by the Mohawk Nation Council in collaboration with the Circle of Knowledge and Traditional Iroquoian Orator's Society. For educational purposes only. Copyrighted© Mohawk Nation Council of Chiefs. This project is funded by the Mohawk Nation Council of Chiefs, the Mohawk Roundtable, and the Haudenosaunee Environmental Task Force.
JOHN ARTHUR GIBSON
JOHN ARTHUR GIBSON, a revered Iroquoian ritualist who went to great lengths to preserve the Great Law of Peace for the future generations, is known as the narrator of the text CONCERNING THE LEAGUE.
THE WOMEN'S NOMINATION BELT
In writing and studying the Great Law of Peace, the version by John Arthur Gibson has been cited. Source: Concerning the League: The League Tradition as Dictated in Onondaga, by John Arthur Gibson. Printed in Canada, 1992.
The Kaianaraserakowa Comes to the People:
THE PEACEMAKER, upon assembling with his people, brought these words that are here with us today. They were:
KARIWIIO (The Good Message), which was said to stop wars among the nations and bring Peace throughout the land.
KASHASTENSERA (The Power), which was said would bring all the Nations into one single family under the Kaianaraserakowa (Great Law of Peace), and
SKENNEN (The Peace), which would unite the nations as one, and bring Peace wherever they travelled. The words carried by the Peacemaker provided that with Kaianaraserakowa, the nations could then assemble in meetings, where truthfulness, hope, and charity would be upheld and this Peace would unite the people.
Principles and values of the Kariwiio (Good Message), Kashastensera (Power), and Skennen (Peace) were brought to the nation across the lake to Kanye'ke (Kanienke). The Peacemaker travelled along and continued to share the Good Message, Power and Peace with those he met.
WOMEN'S NOMINATION BELT ORIGIN AND PURPOSE
In his journey, the Peacemaker arrived at the waterfalls on the Easterly side of the river, where upon a long path, a woman lived alone. Tsikonsase was the woman's name. It is said the Tsikonsase was a descendent of the first woman on earth.
Tsikonsase was said to have done a lot of work in relation to the warpath, as she fed warriors that travelled from the east and also those who travelled from the west.
The Peacemaker then spoke to Tsikonsase about her business of aiding the war to continue, and told her to stop, for the Kariwiio (Good Message), Kashastensera (Power) and Skennen (Peace) were coming to the nations. By accepting the good message brought by the Peacemaker, Tsikonsase became the first woman to accept the Kaianaraserakowa (Great Law of Peace). It is then, that Tsikonsase became the first woman to accept the Great Law of Peace, and would become instrumental in promoting peace amongst the Onkwehonwe.
The Women's Nomination Belt records the rights of nomination given to the Clan Mothers of the Five Nations of the Rotinonhshonni.
The origin of the rights, these women leaders have, begins in their founding mother, Tsikonsase, who is also known as the Mother of Nations, because it is said that her blood line originates from the first woman on earth.
As mothers of all nations on Mother Earth, certain Clan Mothers of each clan are given the responsibility of maintaining the harmony and balance within the clans and nations, by being the guardian over the names to prevent duplication of names, and to prevent competition over the rights of leadership positions.
In her responsibility of choosing (nominating) a chief, a Clan Mother calls a meeting with her immediate extended family, meeting mainly with the female relatives, but she may also choose to combine the men relations as well. At the meeting, she will inform her extended family who she's chosen to be chief, and then seeks approval of all the mothers of her extended family. Upon approval, the clan mother stands the chief up for all to see. The clan mother stands along side with her chief, sub-chief, and one woman and man faithkeeper.
KA'SHASTENSERA KONTIHA:WE'NE IOTIIANEH:SHON
THE WOMEN'S NOMINATION BELT:
EXPLANATION OF SYMBOLS
The six human figures represent the Iotiianehshon (Clan Mothers) of the Six Nations. There are nine among the Mohawks, nine among the Oneida, thirteen among the Onondaga, ten among the Cayuga and eight among the Seneca totalling forty-nine. Clan mothers among the Five Nations were the original structure, and then included the Tuscaroras at a later date.
The line connecting the six human figures represents the equal rights that the Clan Mothers have, in regulating names of the people, so that there is no competition of in-fighting over who has the rights to the names, thus preventing duplication. The white background represents that the clan mothers are the holders of the Kariwiio (Good Message), Kashastensera (Power) and Skennen (Peace).
The squares in the middle represent the two houses or moiety, known as the Younger brother and the Elder brother, so that when a clan mother is ready to nominate or raise a new leader after passing all the channels, she will stand her candidate for all to see, whether it is on the side of the Younger brother, or the Elder brother.
Interpreted by the Mohawk Nation Council in collaboration with the Circle of Knowledge and Traditional Iroquoian Orator's Society: for educational purposes only, copyrighted© Mohawk Nation Council of Chiefs. This project is funded by the Mohawk Nation Council of Chiefs, the Mohawk Roundtable, and the Haudenosaunee Environmental Task Force.
PERMISSION GRANTED BY THE MOHAWK NATION COUNCIL OF CHIEFS
FOR MIKETBEN@AOL.COM TO CREATE THIS WEBPAGE TO CONTAIN ALL
OF THE ABOVE INFORMATION.
Visit The
MOHAWK NATION COUNCIL OF CHIEFS WEBSITE
Check Out The PEACE4TURTLEISLAND website
For A Variety Of Other HAUDENOSAUNEE Info
To Learn More About The HAUDENOSAUNEE Visit The
HAUDENOSAUNEE: People Building A Long House Website
Visit The
HAUDENOSAUNEE ENVIRONMENTAL TASK FORCE WEBSITE
Read About
The TWO-ROW WAMPUM Treaty - Guswhenta
Read About
The Haudenosaunee Sacred Masks & Repatriation Policies
Read About
DESKAHEH: Haudenosaunee Statesman & Patriot
Read About
Forcefully Imposed Band Council Systems
Read About
The Thunderwater Movement
Visit
The INDIAN TIME Newspaper
Email
E-MAIL