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Her parents seem to have been Margaret and Peter, who were from Canajoharie, the upper Mohawk village.
They were registered in the chapel at Fort Hunter, the lower village, as Protestant Christians.
Iroquois clans are matrilineal, meaning that kinship is based on the maternal or female line.
Each member of the Iroquois League, which includes the Seneca, Cayuga, Onondaga, Oneida, Mohawk and Tuscarora, have their own clans.
Multifarious Mohawk Chiefs have been suggested as either grandfather or father to both Molly and Joseph Brant.
Names mentioned include Sagayean Qua Tra Ton, Sa Ga Yeath Qua Pieth Tow of the bear clan (grandfather, Fenton 1978: 310), and Tee Yee Neen Ho Ga Row (Theyanoguen) or King Hendrick of the wolf clan (grandfather, Fenton & Tooker 1978: 474; Graymont 1979: 416).
A very general history of the life of Molly Brant can be found in a number of books and journal articles written about her.
There also exists archival material in the form of letters and journals providing information on specific events in which she was involved.
Johnson was eventually appointed Superintendent of Indian Affairs for the province of New York, and was knighted for his efforts during the French and Indian War, 1755-1760.
Molly Brant's political activity began when she was 18 years old.
In 1754-1755 she accompanied a delegation of Mohawk elders to Philadelphia to discuss fraudulent land transactions (Green 1989: 237; Graymont 1979: 416).
The child receives a name belonging to the mother's clan.
In Molly's time, when a chief died, the clan mother, in consultation with other women in the clan, would choose the man who would assume the appropriate name and become the successor to the deceased chief.
Nickus Brant, Molly's step father, owned a substantial frame house, lived and dressed in the European style, and, interestingly enough, included William Johnson as a close personal friend (Green 1989: 236).