The Covenant Chain

CONTINUED FROM LAST WEEK

This last exchange illustrates another aspect of “council language”: to respond to an issue that might have been confrontational by putting it in positive language.

The tone is consistently “We agree, and furthermore “, rather than a refutation

or rejection of what has been said—even when the “furthermore” is inconsistent with the original proposition. It is a way of speaking that requires skill and mental agility—but its purpose is the avoidance of direct affronts.

From 1664 to 1755, the responsibility for maintaining and expanding the Covenant Chain lay with the Haudenosaunee (on the one side) and the Colony of New York (on the other). In 1755, with the appointment of Sir William Johnson as Imperial Superintendent General of Indian Affairs, the responsibility passed into the hands of a direct Imperial appointee.

Sir William Johnson’s personal seal as imperial Superintendent General contained the sailing ship and the canoe, among other symbols, but around the seal was “an everlasting chain “, with seven arms holding it: six bare arms for the Six Nations, and a seventh arm with a shirt and coat, for Johnson himself. The Covenant Chain as a circle reflects the circle of the Rotiianeson holding hands around the Tree of Peace, and the circle of the law and the peace entwined in the Circle Wampum.

Though other aboriginal nations could make “chains” with the British, the primacy of the Confederacy in such relations was recognized. Thus, in September, 1761, the Hurons stated:

Brethren of the Mohocks

We have it not in our power to make a silver chain, it is you who can make such, therefore we beg you may make it so strong that nothing can break it...

[National Archives of Canada, RG 10, Vol. 1820, p. 110]

Just as the Kayanerekowa requires periodic reaffirmation by the people, so the Covenant Chain must be maintained.

If you don’t renew the Covenant Chain after the Warr as usual with the Five Nations, &ca. or order it to be done in a Handsome manner,...they will certainly think themselves slighted by us.

[William Johnson to Governor George Clinton of New York, May 4, 1750, Sir William Johnson Papers 1:278]

Sir William Johnson’s personal seal as imperial Superintendent General

contained the sailing ship and the canoe, among other symbols, but around

the seal was “an everlasting chain”, with seven arms holding it: six bare

arms for the Six Nations, and a seventh arm with a shirt and coat, for

Johnson himself. The Covenant Chain as a circle reflects the circle of the

Rotiianeson holding hands around the Tree of Peace, and the circle of the

law and the peace entwined in the Circle Wampum.

Though other aboriginal nations could make “chains” with the British, the primacy of the Confederacy in such relations was recognized. Thus, in September, 1761, the Hurons stated:

Brethren of the Mohocks

We have it not in our power to make a silver chain, it is you who can make such, therefore we beg you may make it so strong that nothing can break it...

[National Archives of Canada, RG 10, Vol. 1820, p. 110]

Just as the Kayanerekowa requires periodic reaffirmation by the people, so the Covenant Chain must be maintained.

If you don’t renew the Covenant Chain after the Warr as usual with the Five Nations, &ca. or order it to be done in a Handsome manner,...they will certainly think themselves slighted by us.

[William Johnson to Governor George Clinton of New York, May 4, 1750, Sir William Johnson Papers 1:278]

The maintenance is part of the obligation of senior executives of both governments. For example, Governor Clinton of New York re-polished the Chain on June 18, 1744:

Brethren

This interview gives me the greatest pleasure as I am persuaded we meet with equal sincerity in order to renew, strengthen and brighten the Covenant Chain that has so long tied you and the subjects of His Majesty the great King of Great Britain your Father and my Master in mutual ties of friendship and benevolence which I hope will forever be inviolably preserved and continue as long as the sun and moon endureth.

I have express orders from the Great King your Father to do my utmost endeavours that it should be kept bright and strong even unto the world’s end, and I do now assure you on my part and on behalf of all His Majesty’s subjects upon this continent in North America that we will on our parts forever keep it secure and free from rust and I expect the same from you.

Gave a Belt.

[National Archives of Canada, RG 10, Vol. 1820, p. 276-290]

In this speech are elements of several streams: the relationship of “Brethren” between the British in North America and the Haudenosaunee; the distinction between “the King’s subjects” and the Haudenosaunee; the duality or two-sidedness of the council (“on our parts...”); the paternal benevolence of the King; the hoped-for eternal nature of the Chain. Each of these streams is to be found in almost all other councils between the Crown and the Haudenosaunee.

From 1870 to the 1890’s, the Government of Canada passed laws affecting the internal government and land administration of Haudenosaunee communities. The Mohawks of the Bay of Quinte wrote the Governor General in 1888:

Brother

We will remind you of the Covenant Chain of Peace and Friendship between the English people and the Six Nations. When our forefathers first made the Covenant Chain with the English, both parties engaged to keep the ends of it fast in their hands; that they would take care to keep it from breaking, or from getting any rust or filth upon it. That they would be as one flesh and blood so that if any enemies should intend to hurt or strike one party, the other should immediately give notice, rise up and help him, that a good road should always be kept open between them.

We the old people are sorely grieved of receiving such a document from the Privy Council stating that our wishes cannot be complied with...it fills us with great concern. Neither can we visualize any account for it, having always lived in the strictest friendship with the British Government and our forefathers faithfully served and assisted them in all their wars back against the French, and in the Revolutionary War. We therefore cannot but think it extremely hard to be deprived from our liberties, rights and privileges, and also to be deprived from our rational freedom and to suffer such treatment, in return to pass laws to encroach our systematic constitution and also to our treaty rights which our forefathers in their great wisdom thought proper to enter into an alliance with the English. And also the treaties were sealed in blood of our forefathers to benefit and to promote their children’s children’s welfare. It is necessary in order for the preservation of our liberties and rights, privileges and customs.

Brother!

At the time of the formation of the treaties to be perpetuated, the Six Nations Indians were found and looked upon as a people, and had a systematic constitution. Therefore, they were enabled to form these very important and sound treaties with the English...It was understood by both parties that each should maintain their own constitutions, but in the present instance, it appears that the Silver Chain is now tarnished upon these points...

[How Democracy Came to St. Regis, Akwesasne Notes, 1969]

The following year, another petition from the Mohawks of the Bay of Quinte objected to Canadian government intervention in internal Mohawk matters. Once again, the petition went to the Governor General, the holder of the British end of the Covenant Chain:

Brother!

We remember still that when our forefathers first met with you, when you came with your ship, and our forefathers kindly received you and enter­tained you and entered into an alliance with you. Though our forefathers were then great and numerous, and your people were inconsiderable and weak, and they knew that, they entered into a Covenant Chain with you and fastened your ship therewith, being apprehensive the bark would break away and your ship would be lost...

Brother!

We are now inconsiderable and weak, and you are now a great and numerous people, and you know that we entered into a Covenant Chain of brotherly love, and therefore we would also like to be entertained and recognize our request concerning our just rights from the Government.

[How Democracy Came to St. Regis, supra.]