[54] Steinmetz, Rechtsverhältnisse, p. 29 sq.
[55] Schoolcraft, Indian in his Wigwam, p. 73.
We have reason, then, to believe that the authority which savage husbands possess over their wives is not always quite so great as it is said to be. And we must distinctly reject as erroneous the broad statement that the lower races in general hold their women in a state of almost complete subjection.[56] Among many of them the married woman, though in the power of her husband, is known to enjoy a remarkable degree of independence, to be treated by him with consideration, and to exercise no small influence upon him. In several cases she is stated to be his equal, and in a few his superior.
[56] Thus Meiners says (History of the Female Sex, i. 2), “Among savage nations, the entrance into the married state is for the female the commencement of the most cruel and abject slavery; for which reason many women dread matrimony more than death.” In a recent work on the primitive family an Italian writer regards it as perhaps the most fundamental fact in the family institution that the woman is always and everywhere “sottoposta al più gravoso mundium maritale” (Amadori-Virgilj, L’istituto famigliare nelle società primordiali, p. 138).
Among many of the South American Indians the women have been noticed to occupy a respected position in the family or community.[57] Thus, among the Goajiros of Colombia, “in a quarrel or drunken brawl, women often save bloodshed by stepping in and tearing the weapons out of their husband’s or brother’s hand. Travelling with women is consequently perfectly safe, and in case of danger, if one undertakes to protect a stranger, he may rely upon coming out all right.”[58] Among the Tarahumares of Mexico—in spite of their saying that one man is as good as five women—the woman “occupies a comparatively high position in the family, and no bargain is ever concluded until the husband has consulted his wife in the matter.”[59] Among the Navahos of New Mexico the women “exert a great deal of influence”;[60] they “are very independent of menial duties, and leave their husbands upon the slightest pretext of dislike”;[61] “by common consent the house and all the domestic gear belongs entirely to the wife.”[62] In his description of North American Indians Mr. Grinnell observes:—“The Indian woman, it is usually thought, is a mere drudge and slave, but, so far as my observations extend, this notion is wholly an erroneous one. It is true that the women were the labourers of the camp; that they did all the hard work, about which there was no excitement … but they were not mere servants. On the contrary, their position was very respectable. They were consulted on many subjects, not only in connection with family affairs, but in more important and general matters. Sometimes women were even admitted to the councils and spoke there, giving their advice…. In ordinary family conversation women did not hesitate to interrupt and correct their husbands when the latter made statements with which they did not agree, and the men listened to them with respectful attention, though of course this depended on the standing of the woman, her intelligence, etc.”[63] Another competent observer, Ten Kate, strongly protests against the statement that, among the North American Indians, women are treated as beasts of burden, and affirms that their condition, as compared with that of the women of the lower classes in civilised countries, is rather better than worse.[64] Among the Omahas the women had an equal standing in society with the men; both the husband and wife were at the head of the family and the joint owners of the lodge, robes, and so forth, so that the man could not give away anything if his wife was unwilling.[65] Among the Senecas, “usually, the female portion ruled the house, and were doubtless clannish enough about it. The stores were in common; but woe to the luckless husband or lover who was too shiftless to do his share of the providing. No matter how many children, or whatever goods he might have in the house, he might at any time be ordered to pick up his blanket and budge.”[66] “From documentary references,” says Mr. Mooney, "it is apparent that there existed among the Cherokee a custom analogous to that found among the Iroquois and probably other Eastern tribes, by which the decision of important questions relating to peace and war was left to a vote of the women.”[67] Among the Salish, or Flatheads, “although the women are required to do much hard labour, they are by no means treated as slaves, but, on the contrary, have much consideration and authority.”[68] Among the Nootkas “wives are consulted in matters of trade, and in fact seem to be nearly on terms of equality with their husbands, except that they are excluded from some public feasts and ceremonies.”[69] Among the Indians about Puget Sound, also, women “are always consulted in matters of trade before a bargain is closed,” and “acquire great influence in the tribe.”[70] The Thlinket woman is not the slave of her husband; she has determinate rights, and her influence is considerable.[71] Among the natives of Cross Cape she even possesses “acknowledged superiority over the other sex.”[72] Among the Western Tinneh “the women do only a fair share of the work and have a powerful voice in most affairs.”[73] In Kadiak they were held in much respect, and enjoyed great liberties.[74] Among the Kamchadales they had the command of everything, and the husbands were their obedient slaves.[75] Nordenskiöld says of the Chukchi:—“The power of the woman appears to be very great. In making the more important bargains, even about weapons and hunting implements, she is, as a rule, consulted, and her advice is taken. A number of things which form women’s tools she can barter away on her own responsibility, or in any other way employ as she pleases.”[76] Mr. Bancroft’s statement concerning the Western Eskimo, that “the lot of the women is but little better than slavery,”[77] must be understood as chiefly involving the fact that they have much hard work to do. According to Dr. Seemann they “are treated, although not as equals, at least with more consideration than is customary among barbarous nations”; nay, “it not infrequently happens that the woman is the chief authority of the house,” and “the man never makes a bargain without consulting his wife, and if she does not approve, it is rejected.”[78] Among the Point Barrow Eskimo “the women appear to stand on a footing of perfect equality with the men both in the family and in the community. The wife is the constant and trusted companion of the man in everything except the hunt, and her opinion is sought in every bargain or other important undertaking.”[79] In Greenland, also, though the woman is considered much inferior to the man, she is in no way oppressed,[80] and her husband consults with her on important matters.[81]
[57] Waitz, Anthropologie der Naturvölker, iii. 472 (Guaycurus), 530 (Morotocos). von den Steinen, Unter den Naturvölkern Zentral-Brasiliens, p. 332 (Bakaïri).
[58] Simons, ‘Exploration of the Goajira Peninsula,’ in Proceed. Roy. Geo. Soc. N.S. vii. 792. See also Candelier, Rio-Hacha, p. 256.
[59] Lumholtz, Unknown Mexico, i. 265.
[60] Letherman, in Ann. Rep. Smithsonian Inst. 1855, p. 294.
[61] Eaton, in Schoolcraft, Archives, iv. 217.