INTERNATIONAL
LAW
The
Choctaw
Indians
of
what
is now the
Mississippi
region,
for
example, concluded
a
treaty
with
a
group
of
Cherokee
Indians
to the
effect
that
if a
Choctaw
murdered
a
Cherokee,
or
vice versa, only
the
offender
could
be
killed
in
revenge,
and
that
any
other
person, even
a
member
of the
family
of the
killer, could
not be
harmed
in
revenge.
The
Choctaw also made
a
similar
treaty with
the
nearby Chickasaw
Indi-
ans. After much
of the
population
of the
Choctaws
and of
other Indian peoples
of the
Southeast were
forced
to
move
to
Oklahoma,
the
Choctaws,
along
with
other relocated
peoples,
the
Cherokees, Chickasaws, Creeks,
and
Seminoles, made
a
code
of
international
law
in
1859
to
govern their relations.
This
code pro-
vided
for
extradition
of
accused criminals,
for
the
trying
of
criminal acts (including
the
har-
boring
of
escaped slaves) according
to the
prin-
ciple
of
territoriality,
for the
changing
of
tribal
citizenship,
and for
intertribal cooperation
in
reducing
the
sale
of
alcoholic beverages.
Other
societies also came together
to
regu-
late their intergroup relations through
the use
of
international law.
The five
Iroquois tribes
of
what
is
now
New
York State (the Mohawk, Sen-
eca,
Cayuga,
Oneida,
and
Onondaga) united
in
the
Iroquois Confederacy, well
before
European
contact,
in an
effort
to end
their hostilities
with
each
other.
This
confederacy
was
similar
in
struc-
ture, function,
and
purpose
to the
much-later
League
of
Nations
and
United Nations.
This
confederacy
also served
to
coordinate interna-
tional military activities, just
as the
present-day
United
Nations does
in
fighting
its
common
enemies.
In
fact,
a
group
of
Indians
further
to the
northeast,
the
Penobscot,
the
Passamaquoddy,
the
Maliseet,
and the
Micmac,
who
were
long-
time enemies
of the
Iroquois, also came together
among themselves
in the
Wabanaki
Confederacy
in
order
to
coordinate their military resistance
to the
Iroquois
and to the
English;
in the
process, they
de-
veloped international
law
amongst themselves.
Perhaps
the
best described case
of
interna-
tional
law in a
tribal
society
is
that
of the
Kapauku
Papuans
of
New
Guinea.
The
Kapauku
live
in
villages
that
are
frequently united under
a
powerful
big man
into
confederacies.
In the
1950s,
when
their
society
and
legal system were
studied,
it was the
case that when members
of
the
same Kapauku confederacy
had
disputes,
most were handled legally
or in
accordance with
established legal principles. However, when dis-
putes involved
two
people
of
different
confed-
eracies,
the law
came into play
in
only
a
minority
of
disputes.
In
fact,
disputes between members
of
different
confederacies
sometimes became
the
basis
for war
between
the
confederacies.
Other
disputes were settled
peacefully
without
the in-
volvement
of
authorities.
In
cases involving
le-
gal
decisions
in
disputes between private parties
of
different
confederacies,
the
cases
were usu-
ally
decided
by an
authority
who was a
member
of
the
confederacy
to
whom
the
offender
be-
longs.
It was up to the
authorities
of the
same
confederacy
to
which
the
offender
belonged
to
punish
the
offender,
or to
require
him to pay
compensation,
in
order
to
maintain good
or
peaceful
relations with
the
confederacy
to
which
the
victims belonged.
The
authority
did so to
avoid
warfare
against
the
entire membership
of
the
village
or
even confederacy.
The
entire vil-
lage
was
considered
by the
victim
of an
offense
liable
for the
damages
or
thefts caused
by any
member
of the
village.
Thus,
a
group, usually
including
the
victim, would come
to the
village
of
the
offender
to
press
the
case
of the
victim,
or
to
take revenge
or
whatever compensation they
felt
was
just
from
anyone
in the
village,
and by
force
if
opposed.
This
is
seen
in the
following
case,
which occurred
in
1955
in the
village
of
Botu (and which
is
taken
from
Pospisil, 1958:
223-224).
A man of the
village,
named
Ij
Bun,
made
his
living
primarily
by
theft
and
fraudulent
115