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==Family and reservation life== John Arthur Gibson, (March 1, 1850–Nov 1, 1912) was also known as ''Ganio * * 〕 was born to his father, also named John Gibson, who was an Onondaga chief or ''Royaner'' whose title was Atotarho, (or Thatótá•hoˀ) and Hanna Gibson, of the Turtle clan of the Seneca nation.〔 ''Royaner'' is one word used for these chief-offices. Another is ''sachem''. According to Horatio Hale's 1883 discussion with Iroquois and historians ''sachem'' is an Algonquin language word for the position and ''royaner'' is the traditional Iroquois word in Mohawk, and is used far more often sometimes.〔 However the recent ''Encyclopedia of the Haudenosaunee'' used both and "sachem" much more often.〔 Gibson also had two brothers and two sisters.〔 One of the brothers, George, was also named to one of the chief-office holders.〔 Gibson lived on the Six Nations of the Grand River reserve founded through the efforts of Mohawk Joseph Brant and Haldimand Grant just some 80 years prior, immediately following the American Revolution as a rebirth of the ''Haudenosaunee'' or Iroquois Confederacy.〔 The incursion of white people, partly encouraged by Brant, later threatened the hegemony of the Iroquois among their individual lands and in 1847–8 the decision was taken to partition the land to Iroquois families on the basis of blood relations - with phases of requiring the land back in cases where marriages and divorces or widowhood later were linked to non-Indian family〔 and orphans were granted assistance from the council only if they were full-blood Indians.〔 The segmentation process showed division between the Christian-converted and acculturated Iroquois and the conservative "Longhouse religions" parts of Iroquois society even as it generated a specific reservation for the six nations.〔 Iroquois society has strong matrilineal associations and families are associated by their mother's clan and nation relationships.〔 Thus Gibson was raised among the more Code of Handsome Lake believing Seneca of his mother.〔 The Seneca are, approximately speaking in English, "elder brothers" in the confederacy - a position shared with the Mohawk nation who on the reserve were more Christianized.〔 The Seneca were "elder" specifically relative to the "junior" Cayuga nation.〔 At the time the Mohawks had considerable influence in council work - they succeeded in moving the seat of the council to a Mohawk village, appointing the executive, traditionally Onondagan, "firekeeper" positions to Mohawks, and introduced committee decision process populated with several Mohawks among a few of the other nations overcoming the traditional balance of power assigned by how many chiefs from each nation there were, and the official language of the council meeting became Mohawk.〔 Yet the council, even the Christian chiefs, felt they had to defend the council's traditional form to a degree in the face of the Canadian government seeking a more Euro-American democratic system as they envisioned it. The six individual nations had their own councils but the central council felt that in the period of these changes these national councils were divisive, (indeed the Onondagan council had attempted to take actions when the central council couldn't decide and the Mohawk council had responded causing angst circa the 1850s.) Gibson was thus born in this new context of reduced national councils and a strong central or federated council and a committee system strongly lead by Mohawks, a division between Christianized and acculturated Iroquois and the conservative part of the society. A biography by his wife, (a member of the Cayuga nation,)〔 has been viewed by historians and anthropologists.〔 It is said to describe him as a "traditional man" with his youth as vigorous and competitive and highlights his engagement in the game of lacrosse. But the account also highlights that Gibson was not simply a "traditional man" and introduced or demonstrated several innovations. For example though their marriage was arranged in a traditional sense, in the judgement of researcher Takeshi Kimura it is "easy to see in her narrative that the (traditional) matrilocality was no longer in effect and the nuclear family was well introduced".〔 This change was also, however, introduced via the Handsome Lake Code and so not totally foreign to Iroquois culture. Mrs Gibson's narrative is "almost wholly occupied with lacrosse" and it reflects the role of lacrosse in the Iroquois society as it was then practiced, but it included a new capitalist aspect.〔 In Haudenosaunee religious thought lacrosse is one of the two most essential sacred rites, that took place before coming to this world as we know it.〔 Kimura notes that the role of men in the Iroquois society had changed from being a military asset and defining social prominence by combat in prior generations to having the battle of the game and clouded their political role in part because only a relative few could participate and the distinction between a player in a game and a warrior in battle. The intensity of the game was real and became a locus for the native view of masculinity.〔 Invitational dinners from host mothers would be tendered to clan associations and affirmed in a deep abiding sense a play of engaged life as "the way our Creator… gave us."〔 During the period the Gibsons had a leadership role organizing the events there was innovation in how material requirements were handled in this spiritual game. One time there was a payment for the visiting players for their cost of travel but as their team lost they had no money to travel home on. A white visitor seems to have volunteered to pay their way home and in succeeding seasons the visiting team would not play without being paid for the whole trip to the match and back.〔 Players were also paid and they weren't all paid the same amount. And the people who watched the event paid to support their teams. All these innovations on how teams were paid for participating in a sacred rite were managed during the Gibsons' leadership in the game. Gibson also organized the first 12-player Iroquois team and was invited to play against white teams.〔 Newspapers carried mention of his lacrosse team.〔 * * 〕 Beyond his involvement in lacrosse Gibson has been viewed for having a great awareness of and willingness to share Iroquois cultural heritage. William N. Fenton described him as "unquestionably the greatest mind of his generation among the Six Nations…() became the greatest living source on Iroquois culture at the turn of the century."〔 Alexander Goldenweiser also described him in his youth as "one of those wide-awake, keen-witted Indians… who spend hours and days listening to the stories of the old men and who are not satisfied until they have traced a custom or a belief back to its earliest remembered antecedents".〔 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「John Arthur Gibson」の詳細全文を読む スポンサード リンク
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