structural:scholar_edition, information:extraction, linguistic:paraphrasing, linguistic:translation
Government

The Grand Council of the Six Nations is an assembly of 56 Hoyenah (chiefs) or sachems. Sachemships are hereditary within a clan. When a position becomes vacant a candidate is selected from among the members of the clan and "raised up" by a council of all sachems. The new sachem gives up his old name and is thereafter addressed by the title.

Today, the seats on the Council are distributed among the Six Nations as follows:

When anthropologist Lewis Henry Morgan studied the Grand Council in the 19th century, he interpreted it as a central government. This interpretation became influential, but Richter argues that while the Grand Council served an important ceremonial role, it was not a government in the sense that Morgan thought. According to this view, Iroquois political and diplomatic decisions are made on the local level and are based on assessments of community consensus. A central government that develops policy and implements it for the people at large is not the Iroquois model of government.

Unanimity in public acts was essential to the Council. In 1855, Minnie Myrtle observed that no Iroquois treaty was binding unless it was ratified by 75% of the male voters and 75% of the mothers of the nation. In revising Council laws and customs, a consent of two-thirds of the mothers was required. The need for a double supermajority to make major changes made the Confederacy a de facto consensus government.

The women traditionally held real power, particularly the power to veto treaties or declarations of war. The members of the Grand Council of Sachems were chosen by the mothers of each clan. If any leader failed to comply with the wishes of the women of his tribe and the Great Law of Peace, the mother of his clan could demote him, a process called "knocking off the horns". The deer antlers, an emblem of leadership, were removed from his headgear, thus returning him to private life.

Councils of the mothers of each tribe were held separately from the men's councils. The women used men as runners to send word of their decisions to concerned parties, or a woman could appear at the men's council as an orator, presenting the view of the women. Women often took the initiative in suggesting legislation.