The Power of Cherokee Women
Indian Country Today
By mid-18th century, many Cherokee men and women realized that their survival depended on adopting a twisted, primitive, patriarchal way of life that Europeans forced on them.
In February of 1757, the great Cherokee leader Attakullakulla came to South Carolina to negotiate trade agreements with the governor and was shocked to find that no white women were present. āSince the white man as well as the red was born of woman, did not the white man admit women to their council?ā Attakullakulla asked the governor. Carolyn Johnston, professor at Eckerd College and author of Cherokee Women in Crisis; Trail of Tears, Civil War, and Allotment, 1838-1907, says in her book that the governor was so taken aback by the question that he took two or three days to come up with this milquetoast response: āThe white men do place confidence in their women and share their councils with them when they know their hearts are good.ā
Europeans were astonished to see that Cherokee women were the equals of menāpolitically, economically and theologically. āWomen had autonomy and sexual freedom, could obtain divorce easily, rarely experienced rape or domestic violence, worked as producers/farmers, owned their own homes and fields, possessed a cosmology that contains female supernatural figures, and had significant political and economic power,ā she writes. āCherokee womenās close association with nature, as mothers and producers, served as a basis of their power within the tribe, not as a basis of oppression. Their position as āthe otherā led to gender equivalence, not hierarchy.ā
One of the hardest things for the colonists to comprehend was the Cherokee kinship system. It was based on the matrilineal structureāthe oldest social organization known to man (woman?) in which lineage is traced through the mother and maternal ancestors. The most important male relative in a Cherokee childās life was his motherās brother, not his father. In fact, the father was not formally related to his offspring. According to Theda Perdue, professor at the University of North Carolina and author of Cherokee Women: Gender and Culture Change, 1700-1835, white men who married Indian women were shocked to discover that the Cherokees did not consider them to be related to their children, and that mothers, not fathers, had control over children and property.
Women owned the houses where the extended family lived, and daughters inherited the property from their mothers. In order to prevent white men from marrying Indian women for profitāas the Cherokee land was coveted by white colonistsāthe husbandās Cherokee citizenship was revoked if he decided to leave. āShould a white man abandon his Cherokee wife without good reason, he forfeited Cherokee citizenship and paid a settlement determined by the Cherokee Committee and Council for breach of marriage,ā writesFay Yarbrough, associate professor at the University of Oklahoma in Race and the Cherokee Nation: Sovereignty in the Nineteenth Century.
Johnston points out that in the traditional Cherokee culture, men and women had different roles, different ritual spaces and different ceremonies. Men were hunters, and women were farmers who controlled the household. Both were responsible for putting food on the table. In the winter, when men traveled hundreds of miles to hunt bear, deer, turkey and other game, women stayed at home. They kept the fires burning in the winter-houses, made baskets, pottery, clothing and other things the family needed, cared for the children, and performed the chores for the household. āPerhaps because women were so important in the family and in the economy, they also had a voice in government,ā Perdue writes in Tar Heel Junior Historian, a magazine published by North Carolina Museum of History (Spring 1984) āThe Cherokees made decisions only after they discussed an issue for a long time and agreed on what they should do. The council meetings at which decisions were made were open to everyone including women. Women participated actively. Sometimes they urged the men to go to war to avenge an earlier enemy attack. At other times they advised peace. Occasionally women even fought in battles beside the men. The Cherokees called these women āWar Womenā, and all the people respected and honored them for their bravery.ā
Johnston says that both men and women were sexually liberated, and unions were typically based on mutual attraction. The concept of being ashamed of oneās body or physical desires was foreign to the Cherokee mind-set. Even though married men and women were expected to be faithful to one another, adultery was not considered a grand crime, and divorce based on loss of attraction was not uncommon: āSometimes they will live together till they have five or six children and then part as unconcernedly as if they had never known one another, the men taking the male children and the women the female and so each marry with contrary parties.ā Cherokee couples going through divorce did not seem to experience the same level of emotional or financial trauma that is almost expected for modern day Euro-American couples dealing with separation and divorce. According to Johnston, traditional Cherokee āsinglesā mixersā were charged with sexual energy, although they were strictly regulated through ceremony. The ritual dance performed publicly by young Cherokees at such events culminated in moves that imitated a sexual actāsomething that appalled the prudish white Americans (Elvis was yet to be born and crowned a king). In general, physical relations between consenting adults were viewed as most natural and even divine, and not as a source of shame, fear or sin.
Cherokees strictly obeyed individual taboos on food and sex, but those taboos were specific to oneās circumstances and usually temporary. It is not at all surprising that the joyless, rigid, sex-negative, and guilt-intensive view of life, pitched to the Cherokees by the European missionaries in the early 18th century, was initially met with very little enthusiasm. āBecause the Cherokees did not believe in the depravity of human nature, the majority of the Nation continued to resist this new view of themselves,ā Johnston writes. In 1840 Daniel Butrick, a missionary in the Cherokee land, wrote a letter ācomplaining about the morals of the Cherokee women: āOne Mrs. Safford, it is said, uses profane language, one Mrs. Glass, it is said, attends dances, and the other Mrs. Broken Canoe, I believe, has never been at meeting here since she was baptized in May 1836.ā ā Several years earlier, Butrick noted with horror that actors in a ball play (a traditional Cherokee game similar to lacrosse) he witnessed were naked. According to Johnston, Butrick āforbade any student in his school to go to a ball play or an all night dance. He despaired, however, that āthe young women who have been educated at a mission schools and by great expense and labor taught to read and understand the Bible, are the first victims of these emissaries of darkness.āā Sophia Sawyer, a female Christian missionary in the Indian Country, reportedly chased a local woman into her āchimney cornerā trying to convince her to send her child into the missionary school. The Native womanās response was that she would āas soon see her child in hell as in the mission classroom.ā
Sadly, with the advent of Native American boarding schools where āsavage-bornā children were, in the words of Richard Henry Pratt, trained in ācivilized language and habitā (a part of his notorious āKill the Indian, Save the Manā campaign), the two became nearly equivalent. In 1825, a hired white girl named Mary had a ācriminal intercourse with a young Cherokee, Robert Sanders, at Carmel mission in Georgia. Here is how Moody Hall, a missionary at ABCFM, described the incident: āWe burned their beds and cabin. Cherokee take such āabominable crimesā lightly.ā Johnston notes that this incident āsheds light on the battle being waged over Indiansā land, mind and bodies. For the Cherokees, becoming ācivilizedā increasingly came to mean nothing less than a radical alteration of gender roles.ā
āThe U.S. government and missionaries made a concerted effort to transform Cherokee gender roles and attitudes towards sexuality and the body,ā says Johnston. āThey sought to inculcate Euro-American values of true womanhood and confine Cherokee women to the domestic sphere. They met with resistance from the traditional Cherokees, but, over the course of contact, wealthier members of that society, often of mixed ancestry, readily accepted both Christianity and the ideals of true womanhood. This gender inequality intersected with class inequality because more affluent women were freed from most domestic labor by hired help of slaves, and they had the means to acquire education and gentility. By the end of the 18th century, Cherokee women no longer agreed among themselves what it meant to be a woman.ā āA wife! What a sacred name, what a responsible office!ā wrote missionary Elias Boudinot (Buck Watie) in an article entitled Who is a Beautiful Woman? āShe must be an unspotted sanctuary to which wearied men flow from the crimes of the world, and feel that no sin dare enter there. A wife! She must be the guardian angel of his footsteps on earth, and guide him to Heaven.ā Nothing in that description reminded the reader of the once powerful, uninhibited, breadwinning Cherokee woman.
By mid-18th century, many Cherokees started to realize that their sovereignty and possibly their survival depended on being viewed as civilized. Being civilized meant wearing European clothes, denouncing their centuries-old religious practices and art, converting to Christianity and adopting a patriarchal, agrarian way of life. Men would no longer hunt, and women would no longer farm. āThe civilization program, the loss of hunting lands, missionary efforts, and slavery destabilized gender relations within the Cherokee Nation,ā says Johnston. āMenās roles were more disrupted than womenās because the men lost their ability to be hunters and warriors. Because farming was considered āwomenās workā. The men would have had to radically alter their views of masculinity had they chosen to become farmers.ā
According to Wilma Dunaway, professor of sociology at Virginia Polytechnic Institute and State University and author of Rethinking Cherokee Acculturation; Agrarian Capitalism and Womenās Resistance to Cult of Domesticity, 1800-1838, āshortly before removal, the Cherokees had learned new survival strategies in a world economy; their agricultural production equaled or surpassed that of their white neighbors.ā Dunaway points out that āhistorically, agrarian capitalism has shifted control of household, land, and means of production to men; has stimulated public policies that disempowered women; and has fostered the ācult of domesticityā in order to justify the inequitable treatment of wives⦠Because the Cherokee elite believed that tribal sovereignty depended on being recognized as ācivilized,ā they also selectively accepted some aspects of patriarchal roles.ā āMany of the legal changes within the Cherokee nation in the early nineteenth century excluded women from the formal political process, weakened the power of the clans and diminished womenās autonomy,ā Johnston notes. āWith the passage of Cherokee Constitution in 1827, Cherokee women became politically disenfranchised and could no longer vote or hold public office.
The loss of formal political power was dramatic. The Cherokee Constitution, modeled after the U.S. Constitution, created a three-branch government with a Supreme Court, a legislature and a principle chief as executive.ā The Cherokees hoped that this demonstration of sovereignty would prevent their forced removal from their ancestorsā land. āBy the 1800s the Cherokees had lost their independence and had become dominated by white Americans,ā said Johnston. āAt this time white Americans did not believe that it was proper for women to fight wars, vote, speak in public, work outside the home or even control their own children. The Cherokees began to imitate whites, and Cherokee women lost much of their power and prestige. In the 20th century, they had to struggle along with other women to acquire many of the rights that Cherokee women once freely enjoyed.ā
This story was originally published on January 10, 2011.