The Haudenosaunee constitution vested chief-selection power in clan mothers

Evidence

The Great Law of Peace that the Peacemaker gave the united nations was a wise and detailed constitution — with a council of chiefs chosen by the clan mothers (for the women held the power to choose and remove the chiefs), with rules for making decisions by careful discussion until all could agree, and with the command that the chiefs must always think of the wellbeing of the people, and must weigh every decision by its effect upon the SEVENTH GENERATION yet to come. — , A Year of World Stories, 9386 (#expands, via linked claim)

The Haudenosaunee did not use corporal correction of children as a routine disciplinary mechanism. The ethnographic record — Lewis Henry Morgan’s League of the Ho-dé-no-sau-nee (1851), Arthur Parker’s publications, and the contemporary Haudenosaunee oral-tradition authorities — documents that discipline was primarily verbal, shame-based, and story-based. Elders told cautionary stories. Age-mates mocked inappropriate behavior. The longhouse community provided the disciplinary context — not the biological parent alone. — , The Rod and the Child, 5091 (#expands, via linked claim)

Categorization

• XREF: connects to: Ancient Haudenosaunee governance mandated decisions be weighed by seventh-generation impact — , A Year of World Stories, 9386; Somali political cohesion rests on patrilineal kinship rather than hereditary chiefs; Pre-contact Haudenosaunee discipline was verbal, shame-based, and community-run, not corporal — , The Rod and the Child: A Global History…, 5091 (+1 more)

Broader Connections

• Ancient Haudenosaunee governance mandated decisions be weighed by seventh-generation impact #expands (0.60) — , A Year of World Stories, 9386
• Pre-contact Haudenosaunee discipline was verbal, shame-based, and community-run, not corporal #expands (0.50) — , The Rod and the Child, 5091
• Somali political cohesion rests on patrilineal kinship rather than hereditary chiefs #corroborates (0.40)