For centuries, Native American women have been fierce political leaders and advocates for justice, being protectors of their communities. From leading tribal nations to breaking barriers in Congress, they have played a crucial historical role in shaping policies that impact both Indigenous communities and the entire country. And despite systemic oppression, legal roadblocks, and political exclusion, Native women have never been silent—they have fought for sovereignty, environmental justice, voting rights, and representation, and a host of other issues, ensuring their voices are heard. As we celebrate Women’s History Month, it is essential to recognize that the legacy of Indigenous women in politics is not just a part of Native history; they are woven into the very fabric of America’s fight for equality and political and social change.

Native women’s political engagement has a long history, predating European colonization. Many Indigenous societies were traditionally matriarchal or practiced gender-balanced leadership, giving women significant authority in decision-making and governance. For instance, in the Haudenosaunee (Iroquois) Confederacy, clan mothers held considerable power, selecting and advising chiefs, and even the authority to depose leaders who failed their people. These traditional structures ensured women had a strong voice in diplomacy, starkly contrasting with European patriarchal systems that sought to diminish women’s roles in political and social life. However, as settler colonialism progressed, Native governance structures were undermined, leading to increased disenfranchisement for Indigenous women within their nations and in the broader political landscape of the United States.

Despite the challenges they faced, Native American women continued to exert their influence within their communities and gradually in the broader U.S. political system. The early feminist movements in the United States were profoundly influenced by Native women, particularly Iroquois women. In 1848, Lucretia Mott, a prominent women’s rights activist, and her husband visited the Seneca people. During their stay, Mott was astounded by the remarkable equality of women in their society compared to her own. Upon returning to New York to organize the Seneca Falls Convention, Mott shared these captivating stories with other suffragists and feminists. She recounted the Seneca’s progressive treatment of women, including their active participation in tribal governance. Iroquois women held significant leadership roles within their family structures, nominating and overseeing the work of community leaders. Furthermore, Mott observed women in these communities striving for greater autonomy in their personal lives, which profoundly influenced her vision of the feminist movement and its purpose.

Other non-Native feminist suffragists at the time shared similar experiences. Matilda Joslyn Gage was also deeply influenced by the Iroquois society’s structure. Gage believed that Native societies represented a model for achieving lasting global peace. She wrote articles in the New York Evening Post to commend Native cultures, particularly the Iroquois, for the contributions of women to their societies and their ability to make significant decisions for the community. Lydia Maria Child also recognized the Iroquois social structure as an alternative to patriarchy, while Elizabeth Cady Stanton referred to it as “matriarchal.” These observations formed the intellectual foundation of the feminist movement, highlighting the stark contrast between the oppression of women in Western societies and the relative freedoms Indigenous women enjoyed in their traditional governance systems. Alice Fletcher captivated audiences with stories about the equal rights of women within Native American cultures during the International Council of Women in 1888. In 1891, Susan B. Anthony further emphasized the authority women held in Iroquois culture at the National Council of Women. Eva Marie Dye, the chair of the Oregon Equal Suffrage Association (OESA), dedicated significant efforts to recognizing Sacagawea, a Lemhi Shoshone, as a national hero. Dye’s pivotal work in creating a statue in Sacagawea’s honor played a crucial role in shaping the suffrage movement in Oregon. Notably, the National American Women Suffrage Association (NAWSA) convened its national convention at the unveiling of the statue in Portland in 1905.

However, it’s crucial to recognize that numerous white suffragists actively excluded Native American women from the movement, perpetuating racial hierarchies even as they championed women’s rights. While advocating for voting rights, many white suffragists prioritized their own enfranchisement over that of Indigenous women, often aligning with racist policies that denied Native Americans full citizenship. Some suffragist leaders disregarded the struggles of Native communities or even supported legislation that disenfranchised them. Furthermore, since Native American sovereignty was frequently disregarded, Indigenous women encountered unique challenges in the struggle for voting rights, as their legal status remained tied to federal policies that restricted their political participation. This exclusion shed light on the racial and colonial biases prevalent within the broader suffrage movement during that era, which compelled Native American women to exert even greater efforts to gain recognition and equality.

During the protracted struggle for civil rights, Native women remained steadfast advocates, championing not only voting rights but also broader issues such as tribal sovereignty, education, and gender equality. One of the most influential figures in this movement was Zitkala-Sa (also known as Gertrude Simmons Bonnin), a Yankton Dakota writer, musician, and political activist. Born in 1876 on the Yankton Reservation in South Dakota, Zitkala-Sa’s life took a tragic turn when she was forcibly removed from her home at a young age to attend a government-run boarding school. She witnessed firsthand the U.S. government’s relentless efforts to assimilate Native children, igniting a lifelong commitment to Indigenous rights and cultural preservation. Despite the Nineteenth Amendment’s passage in 1920, Zitkala-Sa acknowledged that Native Americans still had a long way to go in achieving equal voting rights.

The Indian Citizenship Act of 1924 was a pivotal moment for Native American women, bestowing upon them U.S. citizenship and, theoretically, the right to vote. However, its implementation was complex and beset by challenges. While the act extended citizenship privileges to all Native Americans, including voting rights, its execution was inconsistent and frequently thwarted by state governments. Native women, who had already endured systemic exclusion stemming from colonial policies and cultural erasure, found themselves confronted with a new layer of disenfranchisement, despite the promises of the act.

Prior to 1924, Native American women were excluded from the 1920 suffrage victories, which granted voting rights to women but left Indigenous people out due to their lack of citizenship. The Indian Citizenship Act aimed to rectify this by declaring all non-citizen Native Americans born within U.S. territorial limits as citizens. Nevertheless, this legal recognition did not immediately translate into enfranchisement. States retained control over voting regulations and often employed barriers designed to exclude Native Americans. Literacy tests, poll taxes, arbitrary boundaries, and residency requirements were employed to deny them access to the ballot box. Some states even asserted that Native Americans residing on reservations were not considered state residents and, consequently, were ineligible to vote.

In 1926, Zitkala-Sa co-founded the National Council of American Indians (NCAI), an organization dedicated to advocating for Native sovereignty, education reform, and women’s rights. This was a direct response to the political challenges faced by Native American women and men during that era, especially after the passing of the Indian Citizenship Act. Through her unwavering leadership, Zitkala-Sa tirelessly worked to combat systemic inequalities that Native Americans encountered, including land rights issues, voting barriers, economic disparities, and legal policies that undermined tribal governance. She was also a vocal critic of federal policies aimed at dismantling Native cultures and used her writing and public speaking to educate both Native and non-Native audiences about the struggles of Indigenous peoples. Zitkala-Sa’s advocacy not only contributed to the eventual recognition of Native voting rights but also inspired future activists to advocate for greater government representation and protections for Indigenous cultures.

In the mid-20th century, Native American political activism experienced a resurgence, particularly during the American Indian Movement (AIM) of the 1960s and 1970s. Native women actively participated in these movements, highlighting critical issues such as treaty rights, land reclamation, and cultural preservation. Wilma Mankiller, a Cherokee Nation citizen, made history in 1985 by becoming the first female Principal Chief of the Cherokee Nation. Born in 1945 in Oklahoma, Mankiller’s upbringing during a time of significant social and political upheaval for Native Americans shaped her unwavering commitment to Indigenous self-determination. Her early experiences with poverty and displacement, particularly her family’s forced relocation to California under federal relocation policies, fueled her determination to advocate for Indigenous autonomy. Before assuming the role of Principal Chief, Mankiller dedicated herself to grassroots activism, focusing on community development through grant writing and social services. One of her most remarkable projects was the Bell Water Project, where she mobilized a rural Cherokee community to construct their own water system, showcasing the transformative power of collective action and self-sufficiency. As Principal Chief, Mankiller’s leadership emphasized the importance of Indigenous self-governance and economic independence. Even after leaving office, Mankiller continued to be a prominent voice in Indigenous affairs, receiving numerous accolades, including the Presidential Medal of Freedom in 1998. Her legacy serves as a powerful inspiration for Indigenous women in leadership positions today.

In contemporary politics, Native American women are still making remarkable strides, shattering barriers and ascending to leadership positions at various levels, including local, state, and national. Their resilience and dedication to their communities are evident in their achievements. The 2018 election of Sharice Davids, a member of Ho-Chunk Nation, and Deb Haaland, a member of Laguna Pueblo, to the U.S. House of Representatives was a pivotal moment in U.S. political history. These trailblazing women made history as the first Native American women ever elected to Congress, serving as a powerful symbol of progress and change. Their election not only underscored the growing political participation of Native communities but also signaled the potential for broader representation of Indigenous voices in national decision-making processes.

Deb Haaland’s appointment as Secretary of the Interior in 2021 made her the first Native American to lead a cabinet agency in the United States. This landmark achievement not only broke new ground for Native Americans but also for women in leadership, reshaping federal governance. As Secretary of the Interior, Haaland held a pivotal position overseeing the management natural resources and the welfare of Native American tribes. Her leadership was instrumental in reshaping policies to address pressing issues like environmental justice and the protection of Indigenous lands. Haaland spearheaded the effort to pass the Not Invisible Act and co-led the passage of Savanna’s Act during her tenure in Congress. These proposals collectively address the epidemic of missing and murdered Indigenous peoples by identifying gaps in information sharing and data collection, while empowering the Interior Department to draw on the expertise and experience of those on the frontlines of this crisis. Haaland’s appointment serves as a testament to the power of Native American women as active decision-makers influencing critical policy areas that directly impact their communities.

Other prominent leaders, such as Peggy Flanagan, a member of the White Earth Nation, further highlight the growing political influence of Native American women and their pivotal role in shaping policy at the highest levels of government. As Minnesota’s Lieutenant Governor, Flanagan has been a trailblazer, using her platform to champion Indigenous rights and address the persistent systemic disparities faced by Native communities. Her relentless efforts have led to the advancement of policies that enhance access to healthcare, strengthen educational opportunities, and foster economic development for Indigenous communities. Beyond advocacy, Flanagan actively collaborates with tribal governments and community organizations to ensure that Indigenous voices are effectively represented in decision-making processes.

Women’s History Month presents a chance for us to reflect on and celebrate the significant impact of numerous Native American women, many of whom our are family and friends, on political and social transformation. Their leadership and activism have not only shaped feminist movements but have also redefined governance and advocacy in the United States. The contributions of past and present Native women leaders have paved the way for future generations of Native women to assert their voices in American democracy. By ensuring that their perspectives and priorities shape the policies that impact their communities, Native women have actively contributed to the evolution of American democracy, with their struggle for voting rights and representation being not a historical movement of the past, but a living, evolving pursuit of equity and justice.

Miguel Douglas

Miguel Douglas is the executive director of American Indian Republic and is an enrolled member of the Puyallup Tribe of Indians. He has written extensively on Indian gaming and its effects on American Indian communities. He has received a Master’s Degree in Interdisciplinary Studies from the University of Washington.