Great Law of the Meoquanee

Great Law of the Meoquanee ᎠᏥᎸᏉᏗ ᎠᏁᎯ atsilvquodi anedi
Council of Seven Fires
Enacted by	Council of Seven Fires
Date signed	15 June 1989
Date commenced	17 July 1989
Legislative history
Bill introduced in the	Council of Seven Fires
Introduced by	Chief Anigatay Willow
First reading	5 September 1984
Second reading	12 December 1907
Third reading	7 March 1988
Status: In force

The Great Law (Meoquanee: ᎠᏁᎯ) functions as the primary constitution of the Meoquanee Nation, formally adopted on July 22, 1989. It superseded the original constitution established in 1910, which had initially structured a union among the seven Meoquanee-speaking tribes— the Nasawi, Wyanwa, Kathanti, Aelamet, Ashwaki, and Dohute.

History

The original constitution of the Seven Nations was established in 1910 as an initial effort to unify the diverse Nations under a shared legal and cultural framework with emphasis societal norms, and emphasize the importance of clans, the role of women, and land stewardship.. It had no official name and was commonly referred to as the "digvnaquodvtsani unatsvani" or "Unity Paper. However, over time, the Unity Paper began to reveal its limitations. By the mid-20th century, it became evident that the document was becoming increasingly ambiguous and challenging to implement effectively. The changing socio-political environment, technological advancements, and the complexities of modern governance highlighted the need for a more comprehensive and adaptable legal framework.

In response to these challenges, leaders and representatives from the Seven Nations initiated a series of consultations and councils in the 1970s to address the shortcomings of the original Unity Paper. These discussions involved tribal elders, legal experts, and community representatives and spanned several years. After extensive review and deliberation, a revised constitution was proposed and adopted in 1989. The new constitution aimed to clarify ambiguities, streamline governance processes, and incorporate provisions that better addressed the contemporary needs and challenges faced by the Seven Nations. Key updates introduced in the new constitution included:

• Clear definitions and guidelines for the roles and responsibilities of clans, chiefs, and councils.
• Enhanced mechanisms for conflict resolution and dispute settlement.
• Updated provisions to accommodate technological advancements and economic developments.
• Strengthened safeguards for the rights and representation of women, ensuring their continued central role in the governance and heritage of the Seven Nations.

The adoption of the revised constitution in 1989 represented and reaffirmed their commitment to unity and demonstrated their capacity for adaptability and innovation in responding to the evolving needs of their communities. This new constitution continues to serve as the ultimate body of governance for the Meoquanee nation.

Preamable

The Preamble serves as the opening statement of the Constitution, emphasizing the unity and legitimacy of the newly established government. It also serves as a declaration of respect and acknowledgment to the Great Creator, the principal deity revered in Meoquanee theology:

Hear us, Great Creator, in collaboration with the people of the seven nations, we establish the Tree of the Great Law. This tree is planted in our ancestral lands, within the territory of the Meoquanee people. We christen this tree the Tree of the Great Long Leaves. Beneath its shade, we lay soft, white, feathery down from the globe thistle as seats for all of us. We hereby establish ourselves as the leaders and pillars of the Meoquanee Nation, representing the foundation of the Great Law. We place ourselves upon these cushioned seats, under the sprawling branches of the Tree of Great Law. Here, we will oversee the Great Meoquanee Nation, and all significant matters concerning the nation will be deliberated in this sacred space, under our watchful eyes and those of our fellow peers.

Enumerated powers

Article I

Article One outlines Rights, Duties and Qualifications of Chiefs on the Council of Seven Fires. The process of selecting a new Chief to fill a vacant leadership position is a structured and ceremonial procedure. When a leadership role becomes available within a clan, discussions are initiated among clan members to identify potential candidates who exhibit leadership qualities, community involvement, and adherence to traditional values. Subsequently, a formal meeting is organized with the local council, comprising all sachems from the respective nations within the Meoquanee Nation. Should a Chief fail to attend the Council, the responsibility falls upon the Local Councils of the Chief's nation to request the attendance of the absentee Chief through their female sponsors. This is due to the bestowing of the title of Chief being hereditary right passed down through the female lineage of families and therefor respecting the proprietary rights of the females in the family to the Chief title. If the Chief continues to neglect or refuse attendance, the women holding the title have the authority to select a new candidate for the title, ensuring the continuous representation and functioning of the Council. The mother of his clan has the authority to demote him through a symbolic act known as "knocking off the horns," which involves removing the deer antlers, an emblem of leadership, from his headgear.

Peculiarly unlike many other constitutions, the Great Law provides detailed dialogue to be followed during the process of removing a Chief from office:

When a Chief faces deposition, their Local Councils shall address them in the following manner:

"You, __________, have chosen to disregard and dismiss the warnings of your female relatives. You have cast their cautions aside. Look upon the brilliance of the Sun; by its radiant light, we strip you of your title and remove the sacred emblem of your Chiefdom. We take from you the deer's antlers, symbolizing your rank and nobility, and return them to the women to whom they rightfully belong."

The Local Councils shall then turn to the women of the deposed Chief and say:
"Mothers, having deposed your Chief, we return to you the emblem and title of Chiefdom."

Addressing the deposed Chief once more, they will declare:
"You are now stripped of your title and no longer hold the position of Chief. You shall walk your path alone, as the Confederacy will not follow someone of your mindset. The Creator, who stands for what is right, will not save you from the self-inflicted ruin you face. You will never reclaim the position you once held."

The Local Councils shall then announce to the people of the Nations to which the deposed Chief belongs:
"Be aware, brothers and sisters, that we have removed the deer's antlers from ___________, symbolizing his position and greatness."

The Chiefs of the Council will then have no choice but to approve the removal of the Chief in question

Additionally Article One also addresses the death of a Chief.

Article II

Article II establishes the Clans and Consanguinity. Here the role in the ownership and stewardship of the land. Each clan, distributed across their respective Nations, holds the title to the land as an inherent birthright. Members of a clan within the Seven Nations share a unique bond of kinship, transcending individual Nations. Thus, individuals from the same clan are considered relatives, regardless of their specific Nation, and are prohibited from marrying one another. The lineage of the Seven Nations traces through the female line, emphasizing the matriarchal influence within the society. Women are regarded as the primary progenitors of the Nation and hold ownership over the land and territory. Consequently, both men and women inherit the status and rights of their maternal lineage. The female heirs to the titles of Confederated Lordship are bestowed with the enduring title of Royaneh, signifying their noble heritage. Additionally, the women belonging to the original fifty elosgvitsvdi. families are recognized as the perpetual heirs of the Titles.