The Micmac V.S. The Iroquois Essay, Research Paper
The Micmac V.S. The Iroquois
Although the Micmac and the Iroquois Confederacy are both Aboriginal
groups, they have many differences every bit good as similarities. One country of such, is
their traditional justness systems. Their authoritiess and Torahs are in some ways
similar, but in many ways different.
The Micmac reside in what is now Nova Scotia, eastern New Brunswick,
Prince Edward Island, and southern Gaspe. The district was subdivided in to
seven territories. Each of these territories contained household groupings in little
colonies based on hunting and fishing. Those from P.E.I. held more territory
in common than any other Micmac territory. Their land was allotted by household.
The Iroquois were a agricultural people. They lived in lasting
small towns in a sphere now called southern Ontario, southern Quebec, and
northeasterly United States. Indian Nations life here formed a formal and
enduring Confederacy by 1450. Their members were called? Ho-De-No-Sau-Nee & # 8217 ; . The
conference was called? Kanonsionni & # 8217 ; , intending EXTENDED HOUSE. The first five states
to fall in the Confederacy were Mohawk, Oneida, Onondaga, Cayuga, and Seneca.
Tuscaroras migrated from Carolina and joined the Confederacy in 1722. The
Iroquois are bound in a pact of friendly relationship with the Ojibway to the North.
The Micmac authorities was three-tiered, with local, territory, and
national heads, or? Sagamores & # 8217 ; . Each colony & # 8217 ; s council of seniors chose a
local head. The head was the focal point of power in the colony. The local head
attained place through both familial right and meritable behaviour. The
oldest boy of a dead head was normally given first consideration as a replacement.
If he was found unfit for office, despite particular preparation, others in household
and/or others in the community were considered. These heads normally had two
helpers or captains. These were called 2nd and 3rd spectators. They would
assume bid from a ill or unqualified head. The local heads would convene
in a territory council and choose one of their Numberss to preside over their
meetings and stand for the parts & # 8217 ; involvements. Councils normally met in the
spring or autumn, and all determinations were based on unanimity.
District Sachems made up the regulating organic structure of the Micmac state. One
territory head would move as Grand Chief. All three of these types of
chieftaincy followed lineages as a natural class of leading dominance.
The people expected their head to be a adult male of intelligence, cognition, self-respect,
bravery, generousness, an able huntsman, and unafraid warrior. Leaderships ruled through
faultless illustration, non force.
The Iroquois Confederacy was formalized by a fundamental law, recorded on
boodle belts to continue the apprehension for all coevalss to follow. Each
state retained its ain council and managed its ain local personal businesss. General
control was to be lodged in a federal senate, composed of representatives
elected by each state, keeping office during good behaviour, and acknowledged as
governing heads throughout the whole Confederacy. Every state was further
subdivided into kins. Each kin discussed a affair to be brought before the
federal council, followed by consentaneous understanding between kins. The caput head
would so denote the ballot of his state in the conference council.
In the Iroquois society, fifty & # 8220 ; sachem ships & # 8221 ; were created, these work forces
represented their state & # 8217 ; s involvements on the general council, while go oning to
exercising leading at the local degree. Together they formed the executive,
legislative, and judicial authorization of the conference. Although each state
possessed alone duty in the Confederacy, no sachem had greater rights
than another. Onondaga had 14 representatives ; the Cayuga, 10 ; the Mohawk and
Oneida, nine ; and the Seneca, eight. All council determinations were consentaneous.
Onondaga as the fire-keepers ( president ) and the Mohawks as the laminitiss of the
conference, had the particular responsibility and right of forestalling a determination from go throughing if
it was harmful to the people. The two caput Seneca heads were stationed at the
door of the council room, to forestall any unwanted gesture from continuing.
Iroquois adult females held other powers in their communities. All member
states were matriarchal. All goods, rubrics, and rights followed the female line
of descent. The older adult females were the caputs of the households. The adult females had
speechmakers stand foring them at council meetings, or they spoke straight through a
head. In times of war, adult females were peace makes by right and responsibility.
A differentiation existed between Iroquois leaders in times of peace and
during wars. A sachem could non take part in a conflict in his official capacity.
Constitution specified that each sachem have a war head and a smuggler to convey
newss ; in war, the sachem was to step down and be replaced by the war head
until belligerencies ended. The war head acted as an adviser to his sachem in
peace, his words carry considerable weight. The lesser heads, or captains as
they were on occasion called, existed in Iroquois small towns. These heads were
mediators between the sachems and their people, and grew in influence. Work force
were awarded these places harmonizing to virtue, household rank being of no
effect. A warrior who assisted the head competently, and who was trusty
and honest, was appointed head by the others. The lesser chieftaincies were
non familial. The heads were governed by petitions to their people, instead
than with orders ; it appears that they possessed no powers of force other than
public sentiment and tradition. Leaderships were careful to inquire nil that might
likely meet with refusal. Their determinations were, on the whole, volitionally carried
out ; making an orderly, but broad society. They developed a alone system of
authorities that combined familial and elected elements. Principle heads were
chosen by the adult females, who weren & # 8217 ; t eligible to go chiefs themselves. They were
probably to choose leaders with no other consideration but the good of the state.
The moral fiber of the Iroquois community was guarded by & # 8220 ; keepers of the
religion & # 8221 ; , widely respected work forces and adult females selected from the public. On election
as a keeper of the religion, a citizen was duty-bound to accept and follow a new
name. The office could be relinquished. They reported evil workss of persons
to the council, to do them an illustration by exposure. They sometimes held
audiences to consider upon the moral status of the people.
Both the Iroquois and Micmac civilizations honored nowadayss as a signifier of
rapprochement. They both saw slaying as awful. Although penalty and
rapprochement were the same, Micmac distinguished between slaying, manslaughter,
and inadvertent decease. War was different between the civilizations. If person of the
Micmac were killed in war, the opposing could convey nowadayss, be killed, or
sometimes, adopted by the victims household. If person of the Iroquois was killed
by an opposing folk, it would get down a war. This decease could besides be reconciled
by the gift of nowadayss, or punishable by decease or acceptance by the kin female parent.
In the Micmac society, intruding was a serious offense and punishable
by rapprochement by the wronged. The Iroquois had no such thing as trespassing.
Everyone owned everything. Merely religious articles were personally owned. If
these points were stolen, the penalty was ridicule or choler. New Year & # 8217 ; s Eve
was the lone clip larceny was permitted. Both civilizations took in and cared for the
hapless and unfortunate. Both civilizations besides killed their old and sick but for
grounds. Iroquois did because of load, and Micmac did it to alleviate hurting and
agony.
In Micmac society, matrimonies were preformed in the summer and wooing
was rigorous. The Iroquois could get married at anytime. Polygamy was okay in Micmac
society and was non in Iroquois society. Adultery was rare in the Iroquois
society and punishable by floging or mutilization. In Micmac & # 8211 ; matrimony of an
uncle, cousin, siblings and nieces and nephews, was forbidden. In the Iroquois
society, matrimony to anyone within the kin was out.
In Iroquois society, witchery was the most serious offense. If the
individual could non be reformed, they were put to decease. Treason was merely as bad
and punishable the same as witchery. The kin female parent can take a head for
go againsting sacred trust of his people and committed a offense. Small discourtesies were
punishable by banishment. Iroquois besides believed discourtesies brought evil, such as
drouth, dearth, or other flagellum upon full community. The planting festival
was used for all to squeal any evildoings that could hold angered the Great
Spirit.
Although there are many similarities between both the Micmac and the
Iroquois, there are some differences that make them separate communities. The
authorities and Torahs are merely a little portion of what unites these communities as
Aborigines, but separa
Tes them as communities. The Micmac V.S. The
Iroquois
Although the Micmac and the Iroquois Confederacy are both Aboriginal
groups, they have many differences every bit good as similarities. One country of such, is
their traditional justness systems. Their authoritiess and Torahs are in some ways
similar, but in many ways different.
The Micmac reside in what is now Nova Scotia, eastern New Brunswick,
Prince Edward Island, and southern Gaspe. The district was subdivided in to
seven territories. Each of these territories contained household groupings in little
colonies based on hunting and fishing. Those from P.E.I. held more territory
in common than any other Micmac territory. Their land was allotted by household.
The Iroquois were a agricultural people. They lived in lasting
small towns in a sphere now called southern Ontario, southern Quebec, and
northeasterly United States. Indian Nations life here formed a formal and
enduring Confederacy by 1450. Their members were called? Ho-De-No-Sau-Nee & # 8217 ; . The
conference was called? Kanonsionni & # 8217 ; , intending EXTENDED HOUSE. The first five states
to fall in the Confederacy were Mohawk, Oneida, Onondaga, Cayuga, and Seneca.
Tuscaroras migrated from Carolina and joined the Confederacy in 1722. The
Iroquois are bound in a pact of friendly relationship with the Ojibway to the North.
The Micmac authorities was three-tiered, with local, territory, and
national heads, or? Sagamores & # 8217 ; . Each colony & # 8217 ; s council of seniors chose a
local head. The head was the focal point of power in the colony. The local head
attained place through both familial right and meritable behaviour. The
oldest boy of a dead head was normally given first consideration as a replacement.
If he was found unfit for office, despite particular preparation, others in household
and/or others in the community were considered. These heads normally had two
helpers or captains. These were called 2nd and 3rd spectators. They would
assume bid from a ill or unqualified head. The local heads would convene
in a territory council and choose one of their Numberss to preside over their
meetings and stand for the parts & # 8217 ; involvements. Councils normally met in the
spring or autumn, and all determinations were based on unanimity.
District Sachems made up the regulating organic structure of the Micmac state. One
territory head would move as Grand Chief. All three of these types of
chieftaincy followed lineages as a natural class of leading dominance.
The people expected their head to be a adult male of intelligence, cognition, self-respect,
bravery, generousness, an able huntsman, and unafraid warrior. Leaderships ruled through
faultless illustration, non force.
The Iroquois Confederacy was formalized by a fundamental law, recorded on
boodle belts to continue the apprehension for all coevalss to follow. Each
state retained its ain council and managed its ain local personal businesss. General
control was to be lodged in a federal senate, composed of representatives
elected by each state, keeping office during good behaviour, and acknowledged as
governing heads throughout the whole Confederacy. Every state was further
subdivided into kins. Each kin discussed a affair to be brought before the
federal council, followed by consentaneous understanding between kins. The caput head
would so denote the ballot of his state in the conference council.
In the Iroquois society, fifty & # 8220 ; sachem ships & # 8221 ; were created, these work forces
represented their state & # 8217 ; s involvements on the general council, while go oning to
exercising leading at the local degree. Together they formed the executive,
legislative, and judicial authorization of the conference. Although each state
possessed alone duty in the Confederacy, no sachem had greater rights
than another. Onondaga had 14 representatives ; the Cayuga, 10 ; the Mohawk and
Oneida, nine ; and the Seneca, eight. All council determinations were consentaneous.
Onondaga as the fire-keepers ( president ) and the Mohawks as the laminitiss of the
conference, had the particular responsibility and right of forestalling a determination from go throughing if
it was harmful to the people. The two caput Seneca heads were stationed at the
door of the council room, to forestall any unwanted gesture from continuing.
Iroquois adult females held other powers in their communities. All member
states were matriarchal. All goods, rubrics, and rights followed the female line
of descent. The older adult females were the caputs of the households. The adult females had
speechmakers stand foring them at council meetings, or they spoke straight through a
head. In times of war, adult females were peace makes by right and responsibility.
A differentiation existed between Iroquois leaders in times of peace and
during wars. A sachem could non take part in a conflict in his official capacity.
Constitution specified that each sachem have a war head and a smuggler to convey
newss ; in war, the sachem was to step down and be replaced by the war head
until belligerencies ended. The war head acted as an adviser to his sachem in
peace, his words carry considerable weight. The lesser heads, or captains as
they were on occasion called, existed in Iroquois small towns. These heads were
mediators between the sachems and their people, and grew in influence. Work force
were awarded these places harmonizing to virtue, household rank being of no
effect. A warrior who assisted the head competently, and who was trusty
and honest, was appointed head by the others. The lesser chieftaincies were
non familial. The heads were governed by petitions to their people, instead
than with orders ; it appears that they possessed no powers of force other than
public sentiment and tradition. Leaderships were careful to inquire nil that might
likely meet with refusal. Their determinations were, on the whole, volitionally carried
out ; making an orderly, but broad society. They developed a alone system of
authorities that combined familial and elected elements. Principle heads were
chosen by the adult females, who weren & # 8217 ; t eligible to go chiefs themselves. They were
probably to choose leaders with no other consideration but the good of the state.
The moral fiber of the Iroquois community was guarded by & # 8220 ; keepers of the
religion & # 8221 ; , widely respected work forces and adult females selected from the public. On election
as a keeper of the religion, a citizen was duty-bound to accept and follow a new
name. The office could be relinquished. They reported evil workss of persons
to the council, to do them an illustration by exposure. They sometimes held
audiences to consider upon the moral status of the people.
Both the Iroquois and Micmac civilizations honored nowadayss as a signifier of
rapprochement. They both saw slaying as awful. Although penalty and
rapprochement were the same, Micmac distinguished between slaying, manslaughter,
and inadvertent decease. War was different between the civilizations. If person of the
Micmac were killed in war, the opposing could convey nowadayss, be killed, or
sometimes, adopted by the victims household. If person of the Iroquois was killed
by an opposing folk, it would get down a war. This decease could besides be reconciled
by the gift of nowadayss, or punishable by decease or acceptance by the kin female parent.
In the Micmac society, intruding was a serious offense and punishable
by rapprochement by the wronged. The Iroquois had no such thing as trespassing.
Everyone owned everything. Merely religious articles were personally owned. If
these points were stolen, the penalty was ridicule or choler. New Year & # 8217 ; s Eve
was the lone clip larceny was permitted. Both civilizations took in and cared for the
hapless and unfortunate. Both civilizations besides killed their old and sick but for
grounds. Iroquois did because of load, and Micmac did it to alleviate hurting and
agony.
In Micmac society, matrimonies were preformed in the summer and wooing
was rigorous. The Iroquois could get married at anytime. Polygamy was okay in Micmac
society and was non in Iroquois society. Adultery was rare in the Iroquois
society and punishable by floging or mutilization. In Micmac & # 8211 ; matrimony of an
uncle, cousin, siblings and nieces and nephews, was forbidden. In the Iroquois
society, matrimony to anyone within the kin was out.
In Iroquois society, witchery was the most serious offense. If the
individual could non be reformed, they were put to decease. Treason was merely as bad
and punishable the same as witchery. The kin female parent can take a head for
go againsting sacred trust of his people and committed a offense. Small discourtesies were
punishable by banishment. Iroquois besides believed discourtesies brought evil, such as
drouth, dearth, or other flagellum upon full community. The planting festival
was used for all to squeal any evildoings that could hold angered the Great
Spirit.
Although there are many similarities between both the Micmac and the
Iroquois, there are some differences that make them separate communities. The
authorities and Torahs are merely a little portion of what unites these communities as
Aborigines, but separates them as communities.
