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diff --git a/19518-0.txt b/19518-0.txt new file mode 100644 index 0000000..85b24af --- /dev/null +++ b/19518-0.txt @@ -0,0 +1,2607 @@ +The Project Gutenberg EBook of Siouan Sociology by James Owen Dorsey + + + +This eBook is for the use of anyone anywhere at no cost and with almost no +restrictions whatsoever. You may copy it, give it away or re-use it under +the terms of the Project Gutenberg License included with this eBook or +online at http://www.gutenberg.org/license + + + +Title: Siouan Sociology + +Author: James Owen Dorsey + +Release Date: October 10, 2006 [Ebook #19518] + +Language: English + +Character set encoding: UTF-8 + + +***START OF THE PROJECT GUTENBERG EBOOK SIOUAN SOCIOLOGY*** + + + + + +Siouan Sociology + + +A Posthumous Paper - Fifteenth Annual Report of the Bureau of Ethnology to +the Secretary of the Smithsonian Institution, 1893-1894, Government +Printing Office, Washington, 1897, pages 205-244 + + +by James Owen Dorsey + + + + +Edition 1, (October 10, 2006) + + + + + +In 1871, at the age of 23, James Owen Dorsey, previously a student of +divinity with a predilection for science, was ordained a deacon of the +Protestant Episcopal church by the bishop of Virginia; and in May of that +year he was sent to Dakota Territory as a missionary among the Ponka +Indians. Characterized by an amiability that quickly won the confidence of +the Indians, possessed of unbounded enthusiasm, and gifted with remarkable +aptitude in discriminating and imitating vocal sounds, he at once took up +the study of the native language, and, during the ensuing two years, +familiarized himself with the Ponka and cognate dialects; at the same time +he obtained a rich fund of information concerning the arts, institutions, +traditions, and beliefs of the Indians with whom he was brought into daily +contact. In August, 1873, his field work was interrupted by illness, and +he returned to his home in Maryland and assumed parish work, meantime +continuing his linguistic studies. In July, 1878, he was induced by Major +Powell to resume field researches among the aborigines, and repaired to +the Omaha reservation, in Nebraska, under the auspices of the Smithsonian +Institution, where he greatly increased his stock of linguistic and other +material. When the Bureau of Ethnology was instituted in 1879, his +services were at once enlisted, and the remainder of his life was devoted +to the collection and publication of ethnologic material, chiefly +linguistic. Although most of his energies were devoted to the Siouan +stock, he studied also the Athapascan, Kusan, Takilman, and Yakonan +stocks; and while his researches were primarily linguistic, his +collections relating to other subjects, especially institutions and +beliefs, were remarkably rich. His publications were many, yet the greater +part of the material amassed during his years of labor remains for +elaboration by others. The memoir on "Siouan Sociology," which was +substantially ready for the press, is the only one of his many manuscripts +left in condition for publication. He died in Washington, February 4, +1895, of typhoid fever, at the early age of 47. + + WJM. + + + + + +ALPHABET + + +a, as in _father_. + +’a, an initially exploded a. + +ă, as in _what_, or as _o_ in _not_. + +’ă, an initially exploded ă. + +ä, as in _hat_. + +c, as _sh_ in _she_. See ṡ. + +ɔ, a medial _sh_, a sonant-surd + +ć (Dakota letter), as _ch_ in _church_. + +ç, as _th_ in _thin_. + +ɔ́, a medial ç, sonant-surd. + +¢, as _th_ in _the_. + +e, as in _they_. + +’e, an initially exploded e. + +ĕ, as in _get_. + +’ĕ, an initially exploded ĕ. + +g, as in _go_. + +ġ (in Dakota), _gh_. See x. + +ɥ (in Osage), an h after a pure or nasalized vowel, expelled through the +mouth with the lips wide apart. + +ḣ (in Dakota), _kh_, etc. See q. + +i, as in _machine_. + +’i, an initially exploded i. + +ĭ, as in _pin_. + +j, as _z_ in _azure_, or as _j_ in the French _Jacques_. + +ʞ, a medial k, a sonant-surd, + +k’, an exploded k. See next letter. + +ḳ (in Dakota), an exploded k. + +ɯ (in Kansa), a medial m, a sound between m and b. + +ɳ (in Dakota), after a vowel has the sound of _n_ in the French _bon_. See +[n]. + +ñ, as _ng_ in _sing_. + +hn, its initial sound is expelled from the nostrils and is scarcely heard. + +o, as in _no_. + +’o, an initially exploded o. + +*d*, a medial b or p, a sonant-surd. + +p’, an exploded p. + +q, as German _ch_ in _ach_. See ḣ. + +*s*, a medial z or s, a sonant-surd. + +ṡ (in Dakota), as _sh_ in _she_. See c. + +ʇ, a medial d or t, a sonant-surd. + +t’, an exploded t. + +u, as _oo_ in _tool_. + +’u, an initially exploded u. + +ŭ, as _oo_ in _foot_. + +u̱, a sound between o and u. + +ü, as in German _kühl_, _süss_. + +x, _gh_, or nearly the Arabic _ghain_. See ġ. + +ź (in Dakota), as _z_ in _azure_. See j. + +dj, as _j_ in _judge_. + +tc, as _ch_ in _church_. See ć. + +tc’, an exploded tc. + +ʇɔ, a medial tc, a sonant-surd. + +ts’, an exploded ts. + +ʇs, a medial ts, a sonant-surd. + +ai, as in _aisle_. + +au, as _ow_ in _how_. + +yu, as _u_ in _tune_, or _ew_ in _few_. + +The following have the ordinary English sounds: b, d, h, k, l, m, n, p, r, +s, t, w, y, and z. A superior n (n) after a vowel (compare the Dakota ɳ) +has the sound of the French n in _bon_, _vin_, etc. A plus sign (+) after +any letter prolongs it. + +The vowels ’a, ’e, ’i, ’o, ’u, and their modifications are styled +initially exploded vowels for want of a better appellation, there being in +each case an initial explosion. These vowels are approximately or +partially pectoral sounds found in the Siouan languages and also in some +of the languages of western Oregon and in the language of the Hawaiian +islands. + + + + + +CONTENTS + + +GENERAL FEATURES OF ORGANIZATION +THE DAKOTA TRIBES + DESIGNATION AND MODE OF CAMPING + THE MDEWAKANTONWAN + THE WAQPE-KUTE + THE WAQPE-TONWAN OR WAHPETON + THE SISITONWAN OR SISSETON + THE IHAÑKTONWAN OR YANKTON + THE IHAÑKTONWANNA OR YANKTONAI + THE TITONWAN OR TETON + TRIBAL DIVISIONS + THE SITCANXU + THE ITAZIPTCO + THE SIHA-SAPA OR BLACKFEET + THE MINIKOOJU + THE OOHE-NONPA OR TWO KETTLES + THE OGLALA + THE HUÑKPAPA + DAKOTA SOCIAL CUSTOMS +THE ASINIBOIN +THE OMAHA +THE PONKA +THE QUAPAW OR KWAPA +THE KAƝZE OR KANSA +THE OSAGE +THE IOWA +THE OTO +THE NI-U’-T’A-TCI OR MISSOURI +THE HOTCAÑGARA OR WINNEBAGO +THE MANDAN +THE HIDATSA +THE CROW OR ABSAROKA +THE BILOXI +THE TUTELO +THE CATAWBA + + + + + +ILLUSTRATIONS + + +FIG. 30.—Sisseton and Wahpeton camping circle. +FIG. 31.—Sisseton camping circle. +FIG. 32.—Sitcanxu camping circle. +FIG. 33.—Oglala camping circle. +FIG. 34.—Omaha camping circle. +FIG. 35.—Iñke-sabĕ gentile assembly. A, The Wa¢igije, Maze or Whorl, or +Wagnbe-gaxe-aka, He-who-acts-mysteriously. B, The Watanzi-jide-¢atajĭ, +Those-who-eat-no-red-corn. +FIG. 36.—Ponka camping circle. +FIG. 37.—Kansa camping circle. +FIG. 38.—Osage camping circle. + + + + + + +SIOUAN SOCIOLOGY + + +BY JAMES OWEN DORSEY + + + + + +GENERAL FEATURES OF ORGANIZATION + + +In the study of the organization of societies, units of different orders +are discovered. Among the tribes of the Siouan family the primary unit is +the clan or gens, which is composed of a number of consanguinei, claiming +descent from a common ancestor and having common taboos; the term clan +implying descent in the female line, while gens implies descent in the +male line. Among the Dakota, as among the ¢egiha and other groups, the man +is the head of the family. + +Several of the Siouan tribes are divided into two, and one (the Osage) is +divided into three subtribes. Other tribes are composed of phratries, and +each subtribe or phratry comprises a number of gentes. In some tribes each +gens is made up of subgentes, and these in turn of a lower order of +groups, which are provisionally termed sections for want of a better +designation. The existence of these minor groups among the Omaha has been +disputed by some, though other members of the tribe claim that they are +real units of the lowest order. Among the Teton many groups which were +originally sections have become gentes, for the marriage laws do not +affect the original phratries, gentes, and subgentes. + +The state, as existing among the Siouan tribes, may be termed a kinship +state, in that the governmental functions are performed by men whose +offices are determined by kinship, and in that the rules relating to +kinship and reproduction constitute the main body of the recognized law. +By this law marriage and the mutual rights and duties of the several +members of each body of kindred are regulated. Individuals are held +responsible, chiefly to their kindred; and certain groups of kindred are +in some cases held responsible to other groups of kindred. When other +conduct, such as the distribution of game taken in the forest or fish from +the waters, is regulated, the rules or laws pertaining thereto involve, to +a certain extent, the considerations of kinship. + +The legislative, executive, and judicative functions have not been +differentiated in Indian society as found among the Siouan groups. Two +tendencies or processes of opposite character have been observed among the +tribes, viz, consolidation and segregation. The effects of consolidation +are conspicuous among the Omaha, Kansa, Osage, and Oto, while segregation +has affected the social organization among the Kansa, Ponka, and Teton. +There have been instances of emigration from one tribe to another of the +same linguistic family; and among the Dakota new gentes have been formed +by the adoption into the tribe of foreigners, i.e., those of a different +stock. + +Two classes of organization are found in the constitution of the state, +viz, (1) major organizations, which relate directly to government, and (2) +minor organizations, which relate only indirectly to government. The +former embraces the state functionaries, the latter comprises +corporations. + +Although the state functionaries are not clearly differentiated, three +classes of such men have been recognized: chiefs, policemen or soldiers, +and young men or "the common people." The chiefs are the civil and +religious leaders of the masses; the policemen are the servants of the +chiefs; the young men are such as have not distinguished themselves in war +or in any other way. These last have no voice in the assembly, which is +composed of the chiefs alone. Among the Omaha there is no military class, +yet there is a war element which is regulated by the Elk gens. The ¢ixida +gens and part of the Nika*d*aɔna gens of the Ponka tribe are considered to +be the warriors of the tribe, though members of other gentes have +participated in war. In the Kansa tribe two gentes, the Large Hañga and +the Small Hañga, form the phratry connected with war, though warriors did +not necessarily belong to those gentes alone. In the Osage camping circle +all the gentes on the right side are war gentes, but the first and second, +reckoning from the van, are the soldiers or policemen; while all the +gentes camping on the left are associated with peace, though their first +and second gentes, reckoning from the van, are policemen or soldiers. +Among the Omaha both officers and warriors must be taken from the class of +"young men," as the chiefs are afraid to act as leaders in war; and among +both the Omaha and the Ponka the chiefs, being the civil and religious +leaders of the people, can not serve as captains, or even as members, of +an ordinary war party, though they may fight when the whole tribe engages +in war. Among the Dakota, however, chiefs have led in time of war. + +Corporations among the Siouan tribes are minor organizations, indirectly +related to the government, though they do not constitute a part of it. The +Omaha, for instance, and perhaps other tribes of the family, are organized +into certain societies for religious, industrial, and other ends. There +are two kinds of societies, the brotherhoods and the feasting +organizations. The former are the dancing societies, to some of which the +physicians belong. + +Social classes are undifferentiated. Any man can win a name and rank in +the section, gens, phratry, tribe, or nation by bravery in war or by +generosity in the bestowal of presents and the frequent giving of feasts. +While there are no slaves among the Siouan tribes, there are several kinds +of servants in civil, military, and religious affairs. + + + + + +THE DAKOTA TRIBES + + + + +DESIGNATION AND MODE OF CAMPING + + +The Dakota call themselves Otceti cakowin (Oćeti śakowiɳ(1)), The Seven +Fireplaces or Council-fires. This designation refers to their original +gentes, the Mdewakantonwan (Mdewakaɳ-toɳwaɳ), Waqpekute (Waḣpe-kute), +Waqpe-tonwan (Waḣpetoɳwaɳ), Sisitonwan (Sisitoɳwaɳ), Ihañk-tonwan +(Ihaɳktoɳwaɳ), Ihañk-tonwanna (Ihaɳktoɳwaɳna), and Titonwan (Titoɳwaɳ). +They camped in two sets of concentric circles, one of four circles, +consisting probably of the Mdewakantonwan, Waqpe-kute, Waqpe-tonwan and +Sisitonwan; and the other of three circles, including the Ihañktonwan, +Ihañktonwanna, and Titonwan, as shown by the dialectal resemblances and +variations as well as by the relative positions of their former habitats. + + + + +THE MDEWAKANTONWAN + + +The Mdewakantonwan were so called from their former habitat, Mdewakan, or +Mysterious lake, commonly called Spirit lake, one of the Mille Lacs in +Minnesota. The whole name means Mysterious Lake village, and the term was +used by De l’Isle as early as 1703. The Mdewakantonwan were the original +Santee, but the white people, following the usage of the Ihañktonwan, +Ihañktonwanna, and Titonwan, now extend that name to the Waqpekute, +Waqpetonwan, and Sisitonwan. The gentes of the Mdewakantonwan are as +follows:(2) + +1. Kiyuksa, Breakers (of the law or custom); so called because members of +this gens disregarded the marriage law by taking wives within the gens. + +2. Qe-mini-tcan (Ḣe-mini-ćaɳ) or Qemnitca (Ḣemnića), literally, +"Mountain-water-wood;" so called from a hill covered with timber that +appears to rise out of the water. This was the gens of Red Wing, whose +village was a short distance from Lake Pepin, Minnesota. + +3. Kap’oja (Kap̣oźa), Not encumbered-with-much-baggage; "Light Infantry." +"Kaposia, or Little Crow’s village," in Minnesota, in 1852. + +4. Maxa-yute-cni (Maġa-yute-’sni), Eats-no-geese. + +5. Qeyata-otonwe (Ḣeyata-otoɳwe), of-its-chief-Hake-wacte (Hake waṡte); +Qeyata-tonwan (Ḣeyata-toɳwaɳ) of Reverend A.L. Riggs, +Village-back-from-the-river. + +6. Oyate-citca (Oyate ṡića), Bad nation. + +7. Tinta-otonwe (Tiɳta-otorɳwe), of Hake-wacte, or Tinta tonwan +(Tiɳtatoɳwaɳ) of A.L. Riggs, Village on-the-prairie (tiɳta). + +These seven gentes still exist, or did exist as late as 1880. + + + + +THE WAQPE-KUTE + + +The name waqpe-kute is derived from waqpe (waḣpe), leaf, and kute, to +shoot at, and signifies Shooters-among-the-leaves, i.e., among the +deciduous trees, as distinguished from Wazi-kute, +Shooters-at-or-among-the-pines. The gentes exist, but their names have not +been recorded. + + + + +THE WAQPE-TONWAN OR WAHPETON + + +The name of this people signifies Yillage-among-the-leaves (of deciduous +trees), the gens being known to the whites as Leaf Village or Wahpeton. +The gentes of this people, as given in 1884 by Reverend Edward Ashley, are +the following: + + [Illustration: FIG. 30.—Sisseton and Wahpeton camping circle.] + + FIG. 30.—Sisseton and Wahpeton camping circle. + + +13. Inyan-tceyaka-atonwan (Iɳyaɳ-ćeyaka-atoɳwaɳ), +Village-at-the-dam-or-rapids. + +14. Takapsin-tonwanna (Takapsin-toɳwaɳna), Village-at-the-shinny-ground. + +15. Wiyaka-otina, Dwellers-on-the-sand (wiyaka). + +16. Oteqi-atonwan (Oteḣi-atoɳwaɳ),Village-in-the-thicket (oteḣi). + +17. Wita-otina, Dwellers-on-the-island (wita). + +18. Wakpa-atonwan (Wakpa-atoɳwaɳ), Village-on-the-river. + +19. Tcan-kaxa-otina (Ćan-kaġa-otina), Dwellers-in-log (-huts?). + +The numbers prefixed to the names of these gentes denote their respective +places in the camping circle of the Sisseton and Wahpeton, as shown in +figure 30. + + + + +THE SISITONWAN OR SISSETON + + +It is evident that the Sisseton were formerly in seven divisions, the +Wita-waziyata-otina and the Ohdihe being counted as one; the Basdetce-cni +and Itokaq-tina as another; the Kaqmi-atonwan, Maniti, and Keze as a +third, and the Tizaptan and Okopeya as a fifth. When only a part of the +tribe journeyed together, the people camped in the following manner: The +Amdo-wapuskiyapi pitched their tents between the west and north, the +Wita-waziyata-otina between the north and east, the Itokaq-tina between +the east and south, and the Kap’oja between the south and west. The +following are the Sisseton gentes (figure 31): + +1. Wita-waziyata-otina, Village-at-the-north-island. + +2. Ohdihe (from ohdihan, to fall into an object endwise). This gens is an +offshoot of the Wita-waziyata-otina. + +3. Basdetce-cni (Basdeće-ṡni), Do-not-split (the body of a +buffalo)-with-a-knife (but cut it up as they please). + +4. Itokaq-tina (Itokali-tina), Dwellers-at-the-south (itokaġa). These are +an offshoot of the Basdetce-cni. + +5. Kaqmi-atonwan (Kalimi-atoɳwaɳ), Village-at-the-bend (kalimin). + +6. Mani-ti, Those-who-camp (ti)-away-from-the-village. An offshoot of the +Kaqmi-atonwan. + +7. Keze, Barbed-like-a-fishhook. An offshoot of the Kaqmi-atonwan. + +8. Tcan-kute (Ćaɳ kute), Shoot-in-the-woods (among the deciduous trees); a +name of derision. These people, according to Ashley, resemble the Keze, +whom he styles a "cross clan." + +9. Ti-zaptan (Ti-zaptaɳ), Five-lodges. + +10. Okopeya, In-danger. An offshoot of the Ti-zaptan. + +11. Kap’oja (Kapoźa), Those-who-travel-with-light-burdens. (See number 3 +of the Mdewakantonwan.) + +12. Amdo-wapuskiyapi, Those-who-lay-meat-on-their-shoulders +(amdo)-to-dry-it (wapuskiya)-during-the-hunt. + + [Illustration: FIG. 31.—Sisseton camping circle.] + + FIG. 31.—Sisseton camping circle. + + + + +THE IHAÑKTONWAN OR YANKTON + + +The Yankton and Yanktonai speak the Yankton dialect, which has many words +in common with the Teton. + +In 1878 Walking Elk wrote the names of the Yankton gentes in the following +order: 1, Tcan-kute (Ćaɳ kute), Shoot-in-the-woods; 2, Tcaxu (Ćaġu), +Lights or lungs; 3, Wakmuha-oin (Wakmuha oiɳ),Pumpkin-rind-earring; 4, +Ihaisdaye, Mouth-greasers; 5, Watceunpa (Waćeuɳpa), Roasters; 6, Ikmun +(Ikmuɳ), An animal of the cat kind (lynx, panther, or wildcat); 7, +Oyate-citca (Oyate-ṡiċa), Bad-nation; 8, Wacitcun-tcintca (Waṡićaɳ-ćiɳċa) +(a modern addition), Sons-of-white-men, the "Half-blood band." But in 1891 +Reverend Joseph W. Cook, who has been missionary to the Yankton since +1870, obtained from several men the following order of gentes (ignoring +the half-bloods): On the right side of the circle were, 1, Iha isdaye; 2, +Wakmuha-oin; 3, Ikmun. On the left side of the circle were, 4, Watceunpa; +5, Tcan-kute; 6, Oyate-citca; and, 7, Tcaxu. + + + + +THE IHAÑKTONWANNA OR YANKTONAI + + +The Yanktonai are divided into the Upper and Lower Yanktonai, the latter +being known as the Huñkpatina, Those-camping-at-one-end (or +"horn")-of-the-tribal-circle. + +The Upper Yanktonai geutes are as follows: 1, Tcan-ona (Ćaɳ ona), +Shoot-at-trees, or Wazi-kute, Shooters-among-the-pines; from these the +Ho-he or Asiniboin have sprung. 2, Takini, Improved-in-condition (as a +lean animal or a poor man). 3, Cikcitcena (Ṡikṡićena), +Bad-ones-of-different-sorts. 4, Bakihon (Bakihoɳ), +Gash-themselves-with-knives. 5, Kiyuksa, Breakers (of the law or custom); +see Mdewakantonwan gens number 1. 6, Pa-baksa, Cut-heads; some of these +are on Devils Lake reservation, North Dakota. 7, Name forgotten. + +The following are the gentes of the Lower Yanktonai, or Huñkpatina: 1, +Pute-temini, Sweat-lips; the gens of Maxa-bomdu or Drifting Goose. 2, +Gŭn-iktceka (Ṡuɳ ikćeka), Common dogs. 3, Taquha-yuta (Taḣuha-yuta), +Eat-the-scrapings-of-hides. 4, San-ona (Saɳ-ona), +Shot-at-some-white-object; this name originated from killing an albino +buffalo; a Huñkpapa chief said that refugees or strangers from another +tribe were so called. 5, Iha-ca (Iha-ṡa), Red-lips. 6, Ite-xu (Ite-ġu), +Burned-face. 7, Pte-yute-cni (Pte-yute-ṡni), Eat-no-buffalo-cows. + + + + +THE TITONWAN OR TETON + + + +TRIBAL DIVISIONS + + +The Teton are divided into seven tribes, which were formerly gentes. These +are the Sitcanxu (Sićanġu), Itaziptco (Itazipćo), Siha-sapa, Minikooju +(Minikooźu), Oohe-nonpa (Oohe-noɳpa), Oglala, and Huñkpapa. + + + +THE SITCANXU + + +The Sitcanxu, Bois Brulés or Burned Thighs, are divided locally into (1) +Qeyata-witcaca (Ḣeyata wićaṡa), People-away-from-the-river, the Highland +or Upper Brulé, and (2) the Kud (Kuta or Kunta)-witcaca, the Lowland or +Lower Brulé. The Sitcanxu are divided socially into gentes, of which the +number has increased in recent years. The following names of their gentes +were given to the author in 1880 by Tatañka-wakan, Mysterious +Buffalo-bull: 1, Iyak’oza (Iyaḳoza), Lump (or wart)-on-a-horse’s-leg. 2, +Tcoka-towela (Ćoka-towela), Blue-spot-in-the-middle. 3, Ciyo-tañka +(Ṡiyo-taɳka), Large grouse or prairie chicken. 4, Ho-mna, Fish-smellers. +5, Ciyo-subula (Ṡiyo-subula), Sharp-tail grouse. 6, Kanxi-yuha +(Kaɳġi-yuha), Raven keepers. 7, Pispiza-witcaca (Pispiza-wićaṡa), +Prairie-dog people. 8, Walexa-un-wohan (Waleġa uɳ wohaɳ), +Boil-food-with-the-paunch-skin (waleġa). 9, Watceunpa (Waćeuɳpa), +Roasters. 10, Cawala (Ṡawala), Shawnee; the descendants of a Shawnee chief +adopted into the tribe. 11, Ihañktonwan (Ihaɳktoɳwaɳ), Yankton, so called +from their mothers, Yankton women; not an original Sitcanxu gens. 12, +Naqpaqpa (Naḣpaḣpa), Take-down (their)-leggings (after returning from +war). 13, Apewan-tañka (Apewaɳ taɳka), Big manes (of horses). + +In 1884 Reverend W.J. Cleveland sent the author the accompanying diagram +(figure 32) and the following list of Sitcanxu gentes, containing names +which he said were of very recent origin; 1, Sitcanxu proper. 2, Kak’exa +(Kakeġa),Making-a-grating-sound. 3a, Hinhan-cŭn-wapa (Hiɳhaɳ-ṡun-wapa), +Toward-the-owl-feather. 3b, Cŭñikaha-napin (Ṡuɳkaha napiɳ), +Wears-a-dogskin-around-the-neek, 4, Hi-ha kanhanhan win (Hi-ha kaɳhaɳhaɳ +wiɳ), Woman (wiɳ) -the-skin (ha) -of-whose-teeth (hi) -dangles +(kaɳhaɳhaɳ). 5, Hŭñku-wanitca (Huɳku-wanića), Without-a-mother. 6, +Miniskuya-kitc’un (Miniskuya kićuɳ), Wears salt. 7a, Kiyuksa, +Breaks-or-cuts-in-two-his-own (custom, etc; probably referring to the +marriage law; see Mdewakantonwan gens number 1). 7b, Ti-glabu, +Drums-iu-his-own-lodge. 8, Watceŭnpa (Waćeuɳpa), Boasters. 9, Wagluqe +(Wagluḣe), Followers, commonly called loafers; A.L. Riggs thinks the word +means "in-breeders." 10, Isanyati (Isaɳyati), Santee (probably derived +from the Mdewakantonwan). 11, Wagmeza-yuha, Has corn. 12a, Walexa-on-wohan +(Waleġa-oɳ-wohaɳ), Boils-with-the-paunch-skin. 12b, Waqna (Waḣna), Snorts. +13, Oglala-itc’itcaxa (Oglala-ićićaġa), Makes-himself-an-Oglala. 14, +Tiyotcesli (Tiyoćesli), Dungs-in-the-lodge. 15, Wajaja (Waźaźa), Osage +(?). 16, Ieska-tcintca (Ieska-ćiɳća), Interpreter’s sons; "half-bloods." +17, Ohe-nonpa (Ohe-noɳpa), Two boilings or kettles. 18, Okaxa-witcaca +(Okaġa-wićaṡa), Man-of-the-south. + + [Illustration: FIG. 32.—Sitcanxu camping circle.] + + FIG. 32.—Sitcanxu camping circle. + + + +THE ITAZIPTCO + + +The Itaziptco (Itazipćo), in full, Itazipa-tcodan (Itazipa-ćodaɳ), +Without-bows or Sans Arcs, had seven gentes, according to Waanatan or +Charger, in 1880 and 1884: 1, Itaziptco-qtca (Itazipćo-ḣća), Real +Itaziptco, also called Mini-cala (Mini-ṡala), Red water. 2, Cina-luta-oin +(Ṡina-luta-oiɳ), Scarlet-cloth-earring. 3, Woluta-yuta, Eat-dried-venison +(or buffalo meat) -from-the-hind-quarter. 4, Maz-peg-naka, Wear +(pieces-of) -metal-in-the-hair. 5, Tatañka-tcesli (Tataɳka-ćesli), +Dung-of-a-buffalo-bull. 6, Cikcitcela (Ṡikṡićela), +Bad-ones-of-different-kinds. 7, Tiyopa-otcannunpa (Tiyopa-oćaɳnuɳpa), +Smokes-at-the-entrance-to-the-lodge. + + + +THE SIHA-SAPA OR BLACKFEET + + +The following are the gentes of the Siha-sapa or Blackfeet as given by +Peji or John Grass, in 1880: 1, Siha-sapa-qtca, Real Blackfeet. 2, +Kanxi-cŭn-pegnaka (Kaɳġi-ṡuɳ-pegnaka), Wears-raven-feathers-in-the-hair. +3, Glagla-hetca (Glagla-heća), Untidy, slovenly ("Too lazy to tie their +moccasins"). 4, Wajaje (Waźaźe; Kill Eagle’s band; named affcer Kill +Eagle’s father, who was a Wajaje of the Oglala tribe). 5, Hohe, Asiniboin. +6, Wamnuxa-oin (Wamnuġa-oiɳ), Shell-ear-pendant. In 1884 Reverend H. Swift +obtained the following from Waanatan or Charger as the true list of +Siha-sapa gentes: 1, Ti-zaptan (Ti-zaptaɳ), Five lodges. 2, +Siha-sapa-qtca, Heal Blackfeet. 3, Hohe, Asiniboin. 4, Kanxi-cŭn-pegnaka +(as above). 5, Wajaje (as above). 6, Wamnuxa-oin (as above). Mr Swift +stated that there was no Siha-sapa division called Glagla-hetca. + + + +THE MINIKOOJU + + +In 1880 Tatañka-wanbli, or Buffalo-bull Eagle, gave the author the names +of numbers 1, 2, 3, 5, 6, 7, and 8 of the following list of the Minikooju +(Minikooźu), Minikanye-woju (Minikaɳye-woźu), or Minneconjou gentes. These +were given in 1884, with numbers 4 and 9, to Reverend H. Swift by No Heart +(Ćaɳte-wanića): 1, Ŭñktce-yuta (Uɳkće-yuta), Eat-dung. 2, Glagla-hetca +(Glagla-heća), Slovenly. 3, Cuñka-yute-cni (Ṡuɳka yute-ṡni), Eat-no-dogs. +4, Nixe-tañka (Niġe-taɳka), Big-belly. 5, Wakpokinyan (Wakpokiɳyaɳ), +Flies-along-the-creek (wakpa). 6, Inyan-ha-oin (Iɳyan-h-oiɳ), +Musselshell-earring. 7, Cikcitcela (Ṡikṡićela), +Bad-ones-of-different-sorts. 8, Wagleza-oin, Watersnake-earring. 9, +Wan-nawexa (Waɳ-naweġa), Broken-arrows. The Wannawexa are nearly extinct. + + + +THE OOHE-NONPA OR TWO KETTLES + + +Of the Oohe-nonpa (Oohe-nonpa), Two Boilings or Two Kettles, Charger knew +the names of only two gentes, which he gave to Reverend H. Swift in 1884, +as follows: 1, Oohe-nonpa, Two-boilings. 2, Ma-waqota (Ma-waḣota), +Skin-smeared-with-whitish-earth. + + + +THE OGLALA + + +The first list of Oglala gentes was obtained in 1879 from Reverend John +Robinson and confirmed in 1880 by a member of the tribe. These gentes are +as follows: 1, Payabya, Pushed-aside. 2, Tapicletca (Tapiṡleća), Spleen +(of an animal). 3, Kiyuksa, Breaks-his-own (marriage custom). 4, Wajaja +(Waźaźa. See the Siha-sapa list of gentes). 5, Ite-citca (Ite-ṡića), +Bad-face, or Oglala-qtca (Oglala-ḣća), Real Oglala. 6, Oyuqpe (Oyuḣpe); +identical with Oiyuqpe of the next list. 7, Wagluqe (Wagluḣe). Followers +or Loafers. These were probably the earlier divisions of the Oglala, but +by 1884 considerable segregation had been accomplished, as shown by the +following list furnished by Reverend W.J. Cleveland: 1, Ite-citca +(Ite-ṡića), Bad-face, under Maqpiya-luta, Scarlet Cloud ("Red Cloud"). 2, +Payabyeya, Pushed-aside (under Taṡuɳka-kokipapi, They-fear-even-his-horse; +wrongly rendered Man-afraid-of-his-horses). 3, Oyuqpe (Oyuḣpe), Thrown +down or unloaded. 4, Tapicletca, Spleen (of an animal). 5, Pe-cla +(Pe-ṡla), Baldhead. 6, Tceq-huha-ton (Ćeḣ-huha-toɳ), Kettle-with-legs. 7, +Wablenitca (Wablenića), Orphans. 8, Pe-cla-ptcetcela (Pe-ṡla-ptećela), +Short-baldhead. 9, Tacnahetca (Taṡnaheća), Gopher. 10, I-wayusota, +Uses-up-by-begging-for, "Uses-up-with-the-mouth." 11, Wakan (Wakaɳ), +Mysterious. 12a, Iglaka-teqila (Iglaka-teḣila), Refuses-to-move-camp. 12b, +Ite-citca, Bad-face (as number 1). 13, Ite-citca-etanhan +(Ite-ṡića-etaɳhaɳ), "From-bad-face," Part-of-bad-face. 14, Zuzetca-kiyaksa +(Zuzeća kiyaksa), Bit-the-snake-in-two. 15, Watceonpa (Waće-oɳpa), +Boasters. 16, Watcape (Waćape), Stabber. 17, Tiyotcesli (Tiyoćesli), +Dungs-in-the-lodge. 18 and 19, Wagluqe, Followers or Loafers. 20, Oglala, +Scattered-her-own. 21, Ieska-tcintca (Ieska-ćinca), Interpreter’s sous, +"Half-bloods." + +According to Mr Cleveland the whole Oglala tribe had two other names, +Oyuqpe, Thrown-down or unloaded, and Kiyaksa, Bit-it-in-two. + + + +THE HUÑKPAPA + + +The name Huñkpapa (sometimes corrupted into Uncpapa, Oncpapa, etc), should +be compared with the Yanktonai name Huñkpatina; both refer to the huñkpa +or ends of a tribal circle. A Huñkpapa man in 1880 gave the following as +the names of the gentes: 1, Tcañka-oqan (Ćaɳka-oḣaɳ) Sore-backs (of +horses), not the original name. 2, Tce-oqba (Će-oḣba), in which tce (će) +has either a vulgar meaning or is a contraction of tceya (ćeya), to weep, +and oqba (oḣba), sleepy. 3, Tinazipe-citca (Tinazipe-ṡića), Bad-bows. 4, +Talo-nap’in (Talo-napiɳ), Fresh-meat-necklace. 5, Kiglacka (Kiglaṡka), +Ties-his-own. 6, Tcegnake-okisela (Ćegnake-okisela), Half-a-breechcloth. +7, Cikcitcela (Ṡikṡićela), Bad-ones-of-different-sorts. 8, Wakan (Wakaɳ), +Mysterious. 9, Hŭnska-tcantojuha (Huɳska-ćaɳtoźuha), +Legging-tobacco-pouch. + + [Illustration: FIG. 33.—Oglala camping circle.] + + FIG. 33.—Oglala camping circle. + + +The real foundation for the totemic system exists among the Dakota, as +well as among the other Siouan tribes and the Iroquois, in the names of +men often being taken from mythical animals, but, in the opinion of Dr +S.R. Riggs, the system was never carried to perfection. + + + + +DAKOTA SOCIAL CUSTOMS + + +Among the eastern Dakota the phratry was never a permanent organization, +but it was resorted to on special occasions and for various purposes, such +as war or the buffalo hunt. The exponent of the phratry was the tiyotipi +or "soldiers’ lodge," which has been described at length by Dr Riggs.(3) + +While no political organization has been known to exist within the +historic period over the whole Dakota nation, the traditional alliance of +the "Seven Council-fires" is perpetuated in the common name Dakota, +signifying allied, friendly. + +Among the Dakota it is customary for the rank and title of chief to +descend from father to son, unless some other near relative is ambitious +and influential enough to obtain the place. The same is claimed also in +regard to the rank of brave or soldier, but this position is more +dependent on personal bravery. While among the Omaha and Ponka a chief can +not lead in war, there is a different custom among the Dakota. The +Sisseton chief Standing Buffalo told Little Crow, the leader of the +hostile Santee in the Minnesota outbreak of 1862, that, having commenced +hostilities with the whites, he must fight it out without help from him, +and that, failing to make himself master of the situation, he should not +flee through the country of the Sisseton. + +Regarding chieftainship among the Dakota, Philander Prescott(4) says: + + + The chieftainship is of modern date, there being no chiefs hefore + the whites came. The chiefs have little power. The chief’s band is + almost always a kin totem which helps to sustain him. The chiefs + have no votes in council; there the majority rules and the voice + of the chief is not decisive till then. + + On the death of a chief, the nearest kinsman in the right line is + eligible. If there are no kin, the council of the band can make a + chief. Civil chiefs scarcely ever make a war party. + + +The Dakota woman owns the tipi. If a man has more wives than one, they +have separate tipis, or they arrange to occupy different sides of one. +Sometimes the young man goes to live with his wife’s kindred, but in such +matters there is no fixed rule. To purchase a wife was regarded the most +honorable form of marriage, though elopement was sometimes resorted to. + + + + + +THE ASINIBOIN + + +The Asiniboin were originally part of the Wazi-kute gens of the Yanktonai +(Ihañktonwanna) Dakota. According to the report of E.T. Denig to Governor +I.I. Stevens,(5) "the Asiniboin call themselves Dakota, meaning Our +people." The Dakota style them Hohe, "rebels," but Denig says the term +signifies "fish eaters," and that they may have been so called from the +fact that they subsisted principally on fish while in British territory. + +Lists of the gentes of this people have been recorded by Denig, +Maximilian, and Hayden, but in the opinion of the present writer they need +revision. + + _Asiniboin gentes_ + +_Denig_ _Maximilian_ _Hayden_ +We-che-ap-pe-nah, Itschcabinè, Les Wi-ić-ap-i-naḣ, +60 lodges, under gens des filles. Girls’ band. +Les Yeux Gris +E-an-to-ah, Stone Jatonabinè, Les I’-an-to’-an. +Indians, the gens des roches, Either Inyan +original the Stone Indians tonwan, Stone +appellation for of the English. Village or +the whole nation; Call themselves Ihanktonwan, End +50 lodges, under "Eascab." village or +Premier qui Voile. Yankton. J.O.D.) +Wah-to-pan-ah, Otaopabinè, Les Waḣ-to’-pap-i-naḣ +Canoe Indians, 100 gens des canots. +lodges, under +Serpent. +Wah-to-pah-han-da-toh, Watópachnato, Les Waḣ-to’-paḣ-an-da-to, +Old Gauché’s gens, gens de l’age. Gens du Gauché or +i.e., Those who Left Hand. +row in canoes; 100 +lodges, under +Trembling Hand. +Wah-ze-ah we-chas-ta, O-see-gah (of Waḣ-zi-ah, or +Northern People (so Lewis and Clark, To-kum-pi, Gens du +called because they Discoveries, p. Nord. +came from the north in 43, 1806). +1839); 60 lodges, +under Le Robe de Vent. + +The following gentes have not been collated: Of Maximilian’s list, +Otopachgnato, les gens du large, possibly a duplication, by mistake, of +Watopachnato, les gens de l’age; Tschantoga, les gens des bois; +Tanin-tauei, les gens des osayes; Chábin, les gens des montagnes. Of +Hayden’s list, Min’-i-shi-nak’-a-to, gens du lac. + +The correct form in the Yankton dialect of the first name is Witcinyanpina +(Wićiɳyaɳpina), girls; of the second, probably Inyantonwan (Iɳyaɳ toɳwaɳ); +the third and fourth gentes derive their names from the verb watopa, to +paddle a canoe; the fifth is Waziya witcacta (Waziya wićaṡta). Tschan in +Tschantoga is the German notation of the Dakota tcan (ćaɳ), tree, wood. +Cha in Chábin is the German notation of the Dakota word ḣe, a high ridge +of hills, a mountain. + +In his report to Governor Stevens, from which the following information +respecting the Asiniboin is condensed, Denig used the term "band" to +denote a gens of the tribe, and "clans" instead of corporations, under +which latter term are included the feasting and dancing societies and the +orders of doctors, shamans, or theurgists. + +These bands are distinct and occupy different parts of the country, +although they readily combine when required by circumstances, such as +scarcity of game or an attack by a large body of the enemy. + +The roving tribes call no general council with other nations; indeed, they +are suspicious even of those with whom they have been at peace for many +years, so that they seldom act together in a large body. With the +exception of the Hidatsa, Mandau, and Arikara, who are stationary and live +in a manner together, the neighboring tribes are quite ignorant of one +another’s government, rarely knowing even the names of the principal +chiefs and warriors. + +In all these tribes there is no such thing as hereditary rank. If a son of +a chief is wanting in bravery, generosity, or other desirable qualities, +he is regarded merely as an ordinary individual; at the same time it is +true that one qualification for the position of chief consists in having a +large number of kindred in the tribe or gens. Should there be two or more +candidates, equally capable and socially well connected, the question +would be decided on the day of the first removal of the camp, or else in +council by the principal men. In the former case, each man would follow +the leader whom he liked best, and the smaller body of Indians would soon +adhere to the majority. + +Women are never acknowledged as chiefs, nor have they anything to say in +the council. A chief would be deposed for any conduct causing general +disgust or dissatisfaction, such as incest (marrying within his gens) or +lack of generosity. Though crime in the abstract would not tend to create +dissatisfaction with a chief, yet if he murdered, without sufficient +cause, one whose kindred were numerous, a fight between the two bodies of +kindred would result and an immediate separation of his former adherents +would ensue; but should the murdered person be without friends, there +would be no attempt to avenge the crime, and the people would fear the +chief only the more. To preserve his popularity a chief must give away all +his property, and he is consequently always the poorest man in the band; +but he takes care to distribute his possessions to his own kindred or to +the rich, from whom he might draw in times of need. + +The duties of a leading chief are to study the welfare of his people, by +whom he is regarded as a father, and whom he addresses as his children. He +must determine where the camp should be placed and when it should be +moved; when war parties are advisable and of whom they should be +composed—a custom radically different from that of the Omaha and +Ponka,—and all other matters of like character. Power is tacitly committed +to the leading chief, to be held so long as he governs to general +satisfaction, subject, however, to the advice of the soldiers. Age, +debility, or any other natural defect, or incapacity to act, advise, or +command, would lead a chief to resign in favor of a younger man. + +When war is deemed necessary, any chief, soldier, or brave warrior has the +privilege of raising and leading a war party, provided he can get +followers. The powers of a warrior and civil chief may be united in one +person, thus differing from the Omaha and Ponka custom. The leading chief +may and often does lead the whole band to war; in fact, it devolves on him +to lead any general expedition. + +The Akitcita (Akićita), soldiers or guards (policemen), form an important +body among the Asiniboin as they do among the other Siouan tribes. These +soldiers, who are chosen from the band on account of their bravery, are +from 25 to 45 years of age, steady, resolute, and respected; and in them +is vested the power of executing the decisions of the council. In a camp +of 200 lodges these soldiers would number from 50 to 60 men; their lodge +is pitched in the center of the camp and is occupied by some of them all +the time, though the whole body is called together only when the chief +wishes a public meeting or when their hunting regulations are to be +decided. In their lodge all tribal and intertribal business is transacted, +and all strangers, both white men and Indians, are domiciled. The young +men, women, and children are not allowed to enter the soldiers’ lodge +during the time that tribal matters are being considered, and, indeed, +they are seldom, if ever, seen there. All the choicest parts of meat and +the tongues of animals killed in hunting are reserved for the soldiers’ +lodge, and are furnished by the young men from time to time. A tax is +levied on the camp for the tobacco smoked there, which is no small +quantity, and the women are obliged to furnish wood and water daily. This +lodge corresponds in some degree to the two sacred lodges of the Hañga +gens of the Omaha. + +Judging from the meager information which we possess concerning the +Asiniboin kinship system, the latter closely resembles that of the Dakota +tribes, descent being in the male line. After the smallpox epidemic of +1838, only 400 thinly populated lodges out of 1,000 remained, relationship +was nearly annihilated, property lost, and but few, the very young and +very old, were left to mourn the loss. Remnants of bands had to be +collected and property acquired, and several years elapsed ere the young +people were old enough to marry. + +The names of the wife’s parents are never pronounced by the husband; to do +so would excite the ridicule of the whole camp. The husband and the +father-in-law never look on each other if they can avoid it, nor do they +enter the same lodge. In like manner the wife never addresses her +father-in-law. + +A plurality of wives is required by a good hunter, since in the labors of +the chase women are of great service to their husbands. An Indian with one +wife can not amass property, as she is constantly occupied in household +labors, and has no time for preparing skins for trading. The first wife +and the last are generally the favorites, all others being regarded as +servants. The right of divorce lies altogether with the husband; if he has +children by his wife, he seldom puts her away. Should they separate, all +the larger children—those who require no further care—remain with the +father, the smaller ones departing with the mother. When the women have no +children they are divorced without scruple. + +After one gets acquainted with Indians the very opposite of taciturnity +exists. The evenings are devoted to jests and amusing stories and the days +to gambling. The soldiers’ lodge, when the soldiers are not in session, is +a very theater of amusement; all sorts of jokes are made and obscene +stories are told, scarcely a woman in the camp escaping the ribaldry; but +when business is in order decorum must prevail. + +The personal property of these tribes consists chiefly of horses. +Possession of an article of small value is a right seldom disputed, if the +article has been honestly obtained; but the possession of horses being +almost the principal object in life of an Indian of the plains, the +retention of them is a matter of great uncertainty, if he has not the +large force necessary to defend them. Rights to property are based on the +method of acquirement, as (1) articles found; (2) those made by themselves +(the sole and undisputed property of the makers); (3) those stolen from +enemies, and (4) those given or bought. Nothing is given except with a +view to a gift in return. Property obtained by gambling is held by a very +indefinite tenure. + +Murder is generally avenged by the kindred of the deceased, as among the +Omaha and Ponka. Goods, horses, etc, may be offered to expiate the crime, +when the murderer’s friends are rich in these things, and sometimes they +are accepted; but sooner or later the kindred of the murdered man will try +to avenge him. Everything except loss of life or personal chastisement can +be compensated among these Indians. Rape is nearly unknown, not that the +crime is considered morally wrong, but the punishment would be death, as +the price of the woman would be depreciated and the chances of marriage +lessened. Besides, it would be an insult to her kindred, as implying +contempt of their feelings and their power of protection. Marriage within +the gens is regarded as incest and is a serious offense. + + + + + +THE OMAHA + + +The gentes keeping the sacred pipes and those having the sacred tents are +designated among the Omaha by appropriate designs. The sacred tent of the +Wejincte was the tent of war, those of the Hañga were the tents associated +with the buffalo hunt and the cultivation of the soil. The diameter of the +circle (figure 34) represents the road traveled by the tribe when going on +the buffalo hunt, numbers 1 and 10 being the gentes which were always in +the van. The tribe was divided into half tribes, each half tribe +consisting of five gentes. The sacred tents of the Omaha and all the +objects that were kept in them are now in the Peabody Museum of +Archaeology and Ethnology at Cambridge, Massachusetts. + + [Illustration: FIG. 34.—Omaha camping circle.] + + FIG. 34.—Omaha camping circle. + + +The two groups of gentes forming the half tribes or phratries, sometimes +composed of subgentes or sections, are as follows: + +_Hañgacenu gentes_—1, Wejincte, Elk. 2, Iñke-sabĕ, Black shoulder, a +Buffalo gens; the custodian of the real pipes of peace. 3, Hañga or +Ancestral, a Buffalo gens; the regulator of all the so-called pipes of +peace and keeper of two sacred tents. 4, ¢atada, meaning uncertain; in +four subgentes: _a_, Wasabe hit‘ajĭ, Touch-not-the-skin-of-a-black-bear; +_b_, Wajiñga ¢atajĭ, Eat-no-small-birds; Bird people; _c_, ʇe-*d*a it‘ajĭ, +Touch-no-buffalo-head; Eagle people; _d_, ʞe-‘in, +Carry-a-turtle-on-the-back; Turtle people. 5, ʞanze, Wind people. + +_Ictasanda gentes_—6, Man¢iñka-gaxe, Earth-lodge-makers; coyote and wolf +people. 7, ʇe-sĭnde, Buffalo-tail; a Buffalo-calf people. 8, ʇa-*d*a, +Deer-head; Deer people. 9, Iñg¢e-jide, Red dung; a Buffalo-calf gens. 10, +Icta-sanda, meaning uncertain ("gray eyes"?), said to refer to the effect +of lightning on the eyes. This last gens consists of Thunder and Reptile +people. + +The Iñke-sabĕ formerly consisted of four subgentes. When the gens met as a +whole, the order of sitting was that shown in figure 35. In the tribal +circle the Wa¢igije camped next to the Hañga gens, and the other Iñke-sabĕ +people came next to the Wejincte; but in the gentile "council fire" the +first became last and the last first. + +The Ieki¢ĕ or Criers. + +The Naq¢eit‘a-bajĭ, Those-who-touch-no-charcoal. + +The three subgentes here named sat on the same side of fireplace. + +The Hañga formerly had four subgeutes, but two of them, the Wa¢iitan or +Workers, and the Ha-ʇu-it‘ajĭ, Touches-no-green(-corn)-husks, are extinct, +the few survivors having joined the other subgentes. The remaining +subgentes are each called by several names: 1, ʇcsanha-ʇa¢ican, pertaining +to the sacred skin of an albino buffalo cow, or Wacabe, Dark buffalo; or +Hañga-qti, real Hañga; or ʇe-¢eze-¢atajĭ, Do-not-eat-buffalo-tongues. 2, +Janha-ʇa¢ican, pertaining to the sacred (cottonwood) bark; or +Waq¢exe-a¢in, Keeps-the-"spotted-object" (the sacred pole); or +Jan-waqube-a¢in, Keeps-the-sacred-or-mysterious-wood (pole); or +ʇa-waqube-¢atajĭ, Does-not-eat-the-sacred (mysterious)-buffalo-sides; or +Minxa-san-¢atajĭ-kĭ *P*etan-¢atajĭ, Eat-no-geese-or-swans-or-cranes. + + [Illustration: FIG. 35.—Iñke-sabĕ gentile assembly. A, The Wa¢igije, + Maze or Whorl, or Wagnbe-gaxe-aka, He-who-acts-mysteriously. B, The + Watanzi-jide-¢atajĭ, Those-who-eat-no-red-corn.] + + FIG. 35.—Iñke-sabĕ gentile assembly. A, The Wa¢igije, Maze or Whorl, + or Wagnbe-gaxe-aka, He-who-acts-mysteriously. B, The + Watanzi-jide-¢atajĭ, Those-who-eat-no-red-corn. + + +In the tribal circle the Wacabe camped next to the Iñke-sabĕ, and the +Waqe¢xe-acin were next to the Wasabe-hit‘ajĭ subgens of the ¢atada; but in +the Hañga gentile assembly the positions were reversed, the Wacabe sitting +on the right side of the fire and the Waq¢exe-a¢in on the left. + +The Wasabe-hit‘ajĭ subgens of the ¢atada was divided into four sections: +Black-bear, Raccoon, Grizzly-bear, and Porcupine. The only survivors are +the Black-bear and Raccoon (Singers). + +The Wajiñga ¢atajĭ subgens was divided into four sections: 1, Hawk people, +under the chief Standing Hawk (now dead). 2, Blackbird people, under the +chief Wajina-gahiga. B, Starling or Thunder people. 4, Owl and Magpie +people. + +The ʞanze gens was divided into at least two subgentes, the Keepers of the +pipe and the Wind people. Lion, of the Deer-head gens, said that there +were four subgentes, but this was denied in 1882 by Two Crows of the Hañga +gens. + +The Man¢iñka-gaxe subgentes, as given by Lion, were: 1, Coyote and Wolf +people. 2, In‘ĕ-waqube-a¢in, Keepers-of-the-mysterious-stones. 3, +Niniba-t‘an, Keepers-of-the-pipe. 4, Minxa-san-wet‘ajĭ. +Touch(es)-not-swans. Cañge-skă, White Horse, chief of the Man¢iñ-ka-gaxe +(in 1878-1880) named three subgentes, thus: 1, Qube, Mysterious person, a +modern name (probably including the Miʞasi and In‘ĕ-waqube-a¢in, and +certainly consisting of the descendants of the chief Wa-jiñga-sabe or +Blackbird). 2, Niniba-t‘an. 3, Minxa-san-wet‘ajĭ. + +The ʇa-*d*a were divided into four parts: 1, Niniba-t‘an, +Keepers-of-the-pipe, under Lion. 2, Naq¢e-it‘ajĭ, Touches-no-charcoal, +under Boy Chief. 3, Thunder-people, under Pawnee Chief. 4, Deer-people, +under Sinde-xanxan (Deer’s-)tail-shows-red-at-intervals +(-as-it-bounds-away). + +The Ictasanda gens also was in four parts: 1, Niniba-t‘an, +Keepers-of-the-pipe. 2, Real Ictasanda people, (Numbers 1 and 2 were +consolidated prior to 1880.) 3, Wacetan or Reptile people, sometimes +called Keepers-of-the-claws-of-a-wildcat. 4, Real Thunder people, or +Those-who-do-not-touch-a-clamshell, or +Keepers-of-the-clamshell-and-the-tooth-of-a-black-bear. + +The social organization of the Omaha has been treated at length by the +author in his paper on Omaha Sociology.(6) + + + + + +THE PONKA + + +The Ponka tribal circle was divided equally between the Tcinju and Wajaje +half-tribes. To the former belonged two phratries of two gentes each, +i.e., numbers 1 to 4, inclusive, and to the latter two similar phratries, +including gentes 5 to 8. + + [Illustration: FIG. 36.—Ponka camping circle.] + + FIG. 36.—Ponka camping circle. + + +Tcinju half-tribe—Thunder or Fire phratry: Gens 1, Hisada, +Legs-stretched-ont-stiff (refers to a dead quadruped); Thunder people. +Gens 2, Touch-not-the-skin-of-a-black-bear. Wind-makers or War phratry: +Gens 3, ¢ixida, Wildcat (in two subgentes: 1, Sinde-ag¢ĕ, Wears-tails, +i.e., locks of hair; Naq¢e-it‘ajĭ, Does-not-touch-charcoal; and +Wascʇu-it‘ajĭ, Does-not-tonch-verdigris. 2, Wami-it‘ajĭ, +Does-not-touch-blood). Gens 4, Nika-*d*a-ɔna, "Bald human-head;" Elk +people (in at least three subgentes: 1, ʇe-sĭnde-it‘ajĭ, +Does-not-touch-a-buffalo-tail; 2, ʇe ¢eze ¢atajĭ, +Does-not-eat-buffalo-tongues; 3, ʇaqti kĭ Anpan ¢atajĭ, +Does-not-eat-deer-and-elk). + +Wajaje half-tribe—Earth phratry: Gens 5, Maʞan, Medicine, a buffalo gens, +also called ʇe-sĭnde it‘ajĭ, Does-not-touch-buffalo-tails (in two +subgentes: 1, Real Ponka, Keepers-of-a-sacred-pipe; 2, Gray Ponka). Gens +6, Wacabe, Dark buffalo (in two subgentes: 1, Buffalo tail, or,ʇe-¢eze +¢atajĭ, Does-not-eat-buffalo-tongues, or ʇe-jiñga ¢atajĭ, +Does-not-eat-a-very-young-buffalo-calf; 2, ʇe-*d*a it‘ajĭ, +Does-not-touch-a-buffalo-head or skull). Water phratry (?): Gens 7, +Wajaje, Osage (in two subgentes at present: 1, Dark Osage, +Keepers-of-a-sacred-pipe, or Waseʇu-it‘ajĭ, Does-not-touch-verdigris, or +Naq¢e-it‘ajĭ, Does-not-touch-charcoal; 2, Gray Osage, or Wĕs‘ă wet‘ajĭ, +Does-not-touch-serpents; 3, Necta, an Owl subgens, now extinct). Gens 8, +Nuqe, Reddish-yellow buffalo (miscalled Nuxe, Ice). Subgentes uncertain, +but there are four taboo names: Does-not-touch-a-Buffalo-head (or skull), +Does-not-touch-a-buffalo-calf, +Does-not-touch-the-yellow-hide-of-a-buffalo-calf, and +Does-not-eat-buffalo-tongues. + + + + + +THE QUAPAW OR KWAPA + + +When the Kwapa were discovered by the French they dwelt in five villages, +described by the early chroniclers as the Imaha (Imaham, Imahao), Capaha, +Toriman, Tonginga (Doginga, Topinga), and Southois (Atotchasi, +Ossouteouez). Three of these village names are known to all the tribe: 1, +Uʞa’qpa-qti, Real Kwapa; 2, Ti’-u-a’-d¢i-man (Toriman), Ti’-u-a-d¢i’ man +(of Mrs Stafford); 3, U-zu’-ti-u’-wĕ (Southois, etc). The fourth was +Tan’wan ji’ʞa, Small village. Judging from analogy and the fact that the +fifth village, Imaha, was the farthest up Arkansas river, that village +name must have meant, as did the term Omaha, the upstream people. + +The following names of Kwapa gentes were obtained chiefly from Alphonsus +Vallière, a full-blood Kwapa, who assisted the author at Washington, from +December, 1890, to March, 1891: + +Nan’panta, a Deer gens; Onphŭn enikaciʞa, the Elk gens; Qid¢ e’nikaci’ʞa, +the Eagle gens; Wajiñ’ʞa enikaci’ʞa, the Small-bird gens; Hañ’ʞa +e’nikaci’ʞa, the Hañ’ʞa or Ancestral gens; Wasa’ e’nikaci’ʞa, the +Black-bear gens; Mantu’ e’nikaci’ʞa, the Grizzly-bear (?) gens; Te +e’nikaci’ʞa, the Buffalo gens (the ordinary buffalo); Tuqe’-nikaci’ʞa, the +Reddish-yellow Buffalo gens (answering to Nuqe of the Ponka, Yuqe of the +Kansa, ¢uqe of the Osage); Jawe’ nikaci’ʞa, the Beaver gens; Hu +i’nikaci’ʞa, the Fish gens; Mika’q‘e ni’kaci’ʞa, the Star gens; Pe’tan +e’nikaci’ʞa, the Crane gens; Cañʞe’-nikaci’ʞa, the Dog (or Wolf?) gens; +Wakan’ʇă e’nikaci’ʞa, the Thunder-being gens; Tand¢an’ e’nikaci’ʞa or +Tan’d¢an tañ’ʞa e’nikaci’ʞa, the Panther or Mountain-lion gens; +Ke-ni’kaci’ʞa, the Turtle gens; Wĕs‘ă e’nikaci’ʞa, the Serpent gens; Mi +e’nikaci’ʞa, the Sun gens. Vallière was unable to say on which side of the +tribal circle each gens camped, but he gave the personal names of some +members of most of the gentes. + +On visiting the Kwapa, in the northeastern corner of Indian Territory, in +January, 1894, the author recorded the following, with the assistance of +Mrs Stafford, a full-blood Kwapa of about 90 years of age: Among the Hañka +gentes are the Hañ’ʞa tañʞa, Large Hañʞa or Mancka’ e’nikaci’ʞa, Crawfish +people; Wajiñʞa e’nikaci’ʞa, Small-bird people; Jiñ’ʞa e’nikaci’ʞa, +Small-bird people; Te ni’kaci’ʞa, Buffalo people, or Hañ’ʞa ji’ʞa, Small +Hañʞa; An’pan e’nikaci’ʞa, Elk people; Qid¢a’ e’nikaci’ʞa, Eagle people; +Tuqe’-nikaci’ʞa, Reddish-yellow Buffalo people; and Cañʞe’-nikaci’ʞa, Dog +(or Wolf?) people. Mrs Stafford knew that five gentes were not on the +Hañʞa side, three of them, Hu i´’nikaci’ʞa, Fish people, Ni’kia’ta +(meaning unknown), and Ke-ni’kaci’ʞa, Turtle people, being on the same +side; Mantu’ e’nikaci’ʞa, Lion people; and Ti’ju (answering to the Osage +Tsiɔu, the Kansa Tciju, and the Ponka Tcinju), meaning not obtained, which +last is extinct. Mrs Stafford could not tell on which side camped any of +the following gentes given by Vallière: Maqe, Wĕs‘ă, Wasa, Jawe, Mikaq‘e, +Mi, etc. The only persons capable of giving the needed information are +among those Kwapa who reside on Osage reservation. According to George +Redeagle and Buffalo Calf, two full-blood Quapaw, the Maqe-nikaci’ʞa, +Upper World people, were identical with the Wakanʇa e’nikaci’ʞa, +Thunder-being people, of Vallière. These two men said, also, that there +was no single gens known as the Hañʞa, that name belonging to a major +division, probably a half-tribe. + + + + + +THE KAƝZE OR KANSA + + + [Illustration: FIG. 37.—Kansa camping circle.] + + FIG. 37.—Kansa camping circle. + + +Among the Omaha the Yata people are those who camp on the yata or left +side of the tribal circle; the Ictŭñga people, those who camp on the +Ictŭñga or right side. The tribe is divided into seven phratries, or, as +the Kansa style each, wayunmindan, (i.e., those who sing together), as +follows: + +_Phratries_ _Gentes_ _Subgentes_ +I 1. Manyiñka, _a_, Manyinka + Earth, or tañga, Large + Earth-lodge-makers. earth. _b_, + Manyiñka + gaxe,&Manyiñka + jiñga, Small + earth. +II 2. Ta, Deer, or _a_, Taqtci, Real + Wajaje, Osage. deer. _b_, Ta + yatcajĭ, + Eats-no-deer, or + Ta ts’eyĕ, + Kills-deer, or + Wadjüta ts’eyĕ, + Kills-quadrupeds. +III 3. Pañka, Ponka _a_, Pañk + unikacinga, Ponka + people. _b_, + Qŭndj-alan, + Wear-red-cedar + (-fronds)-on-their-heads. +III 4. Kanze, Kansa, or _a_, Tadje unikacinga, + Tci hacin, Wind people, or Ak’a + Lodge-in-the-rear; unikacinga, South-wind + Last-lodge. people, or Tci hacinqtci, + Real Tci hacin, + Camp-behind-all. _b_, + Tadje jiñga, Small-wind, + or Mannanhind-je, Makes-a + breeze-near-the-ground. +III 5. Wasabe, Black _a_, Wasabĕqtci, Real + bear. Black-bear, or Sakŭn + wayatce, Eats-raw + (-food). _b_, Sindjalĕ, + Wears-tails (locks of + hair) -on-the-head. +I 6. Wanaxe, Ghost Not learned. +IV 7. Ke k’in, Not learned. + Carries-a-turtle-on-his-back. +V 8. Min k’in, Not learned. + Carries-the-sun-on-his-back. +I 9. Ṵpan, Elk _a_, Ṵpan-qtci, Real elk, + or Mansanha, referring to + the color of the fur. + _b_, Sanhange, meaning + unknown. +VI 10. Qüya, White eagle _a_, Hüsada, + Legs-stretched-out-stiff; + Qüyunikacinga, + White-eagle people. _b_, + Wabin ijupye, + Wade-in-blood; Wabin + unikacinga, Blood people. +VI 11. Han, Night _a_, Han nikacinga, Night + people. _b_, Dakan + manyin, Walks-shining + (Star people?) +VII 12. Ibatc‘ĕ, _a_, Qüyego jiñga, + Holds-the-firebrand-to-sacred-pipes, Hawk-that-has-a-tail-like-a-"king-eagle;" + or Hañga jiñga, small Hañga. "Little-one-like-an-eagle." + _b_, Mika unikacinga, + Raccoon people, or Mika + qla jiñga, Small lean + racoon. +VII 13. Hañga tañga, Large Hañga; Hañga A black eagle with spots. Subgentes not + utanandji, recorded. + Hañga-apart-from-the-rest, or Ta + sindje qaga, Stiff-deer-tail. +II 14. Tcedŭñga, Buffalo (bull), or _a_, Tcedŭñga, Buffalo with dark hair. + Sitañga, Big feet. _b_, Yuqe, Reddish-yellow Buffalo. (See + Ponka Nuqe, Osage ¢uqe, Kwapa Tuqe.) +V 15. Tci ju wactage, Tci-ju (Red-hawk people?). Subgentes not + peacemaker. recorded. +II 16. Lṵ nikacinga, Thunder-being Subgentes not recorded. + people; Ledan unikacinga, Gray-hawk + people. + +Great changes have occurred among the Kansa since they have come in +contact with the white race; but when Say visited them in the early part +of the present century they still observed their aboriginal marriage laws. +No Kansa could take a wife from a gens on his side of the tribal circle, +nor could he marry any kinswoman, however remote the relationship might +be. There are certain gentes that exchange personal names (jaje kik’übe +au), as among the Osage. Civil and military distinctions were based on +bravery and generosity. Say informs us that the Kansa had been at peace +with the Osage since 1806; that they had intermarried freely with them, so +that "in stature, features, and customs they are more and more closely +approaching that people." He states also that the head chief of the Kansa +was Gahinge Wadayiñga, Saucy Chief (which he renders "Fool Chief"), and +that the ten or twelve underchiefs did not seem to have the respect of the +people. + +Unmarried females labored in the fields, served their parents, carried +wood and water, and cooked. When the eldest daughter married she +controlled the lodge, her mother, and all the sisters; the latter were +always the wives of the same man. Presents were exchanged when a youth +took his first wife. On the death of the husband the widow scarified +herself, rubbed her person with clay, and became careless about her dress +for a year. Then the eldest brother of the deceased married her without +any ceremony, regarding her children as his own. When the deceased left no +brother (real or potential) the widow was free to select her next husband. +Fellowhood (as in cases of Damon and Pythias, David and Jonathan) often +continues through life. + +The Kansa had two kinds of criers or heralds: 1, the wadji’panyin or +village crier; 2, the ie’kiye’(Omaha and Ponka i’ĕki’¢ĕ. In 1882, Sansile +(a woman) was hereditary wadji’panyin of the Kansa, having succeeded her +father, Pezihi, the last male crier. At the time of an issue (about 1882) +Sansile’s son-in-law died, so she, being a mourner, could not act as +crier; hence her office devolved on K’axe of the Taqtci subgens. In that +year one of the Ta yatcajĭ subgens (of the Taqtci or Deer gens) was iekiye +number 1. Iekiye number 2 belonged to the Tadje or Kanze (Wind) gens. + + + + + +THE OSAGE + + +In the Osage nation there are three primary divisions, which are tribes in +the original acceptation of that term. These are known as the Tsiɔu utse +pe¢ŭn*d*a, the Seven Tsiɔu fireplaces, Hañʞa utsse pe¢ŭ*d*a, the Seven +Hañʞa fireplaces, and Waɔaɔe utse pe¢ŭ*d*a, the Seven Osage fireplaces. +Each "fireplace" is a gens, so that there are twenty-one gentes in the +Osage nation. The Seven Hañʞa fireplaces were the last to join the nation, +according to the tradition of the Tsiɔu wactaʞe people. When this +occurred, the seven Hañʞa gentes were reckoned as five, and the seven +Osage gentes as two, in order to have not more than seven gentes on the +right side of the tribal circle. + +At first the Hañʞa uta¢antse gens had seven pipes, and the Waɔaɔe had as +many. The Waɔaɔe gave their seventh pipe to the Tsiɔu, with the right to +make seven pipes from it, so now the Waɔaɔe people have but six pipes, +though they retain the ceremonies pertaining to the seventh. + + [Illustration: FIG. 38.—Osage camping circle.] + + FIG. 38.—Osage camping circle. + + +When there is sickness among the children on the Waɔaɔe or right (war) +side of the circle, their parents apply to the Tsiɔu (Tsiɔu wactaʞe?) for +food for them. In like manner, when the children on the left or Tsiɔu side +are ill, their parents apply to the Panhka (wactaqe?), on the other side, +in order to get food for them. + +The Seven Tsiɔu fireplaces occupy the left or peace side of the circle. +Their names are: + +1. Tsiɔu Sĭntsaʞ¢e, Tsiɔu-wearing-a-tail (of hair)-on-the-head; also +called Tsiɔu Wanŭn’, Elder Tsiɔu; in two subgentes, Sintsaʞ¢ĕ, Sun and +Comet people, and Cŭñʞe i’nik‘ăcin’a, Wolf people. + +2. Tse ʇṵ’ʞa intse’, Buffalo-bull face; in two subgentes, of which the +second is Tse’ ¢añka’ or Min’paha’, Hide-with-the-hair-on. The policemen +or soldiers on the left side belong to these two gentes. + +3. Min k’in’, Sun carriers, i.e., Carry-the-snn (or Buffalo +hides)-on-their-backs. These have two subgentes, _a_, Mini’niɥk‘acin’a, +Sun people; _b_, Minxa’ ska i’niɥk‘ăcin’a, Swan people, + +4. Tsi’ɔu wacta’ʞe, Tsiɔu peacemaker, or Tan’wanʞa’xe, Village-maker, or, +Ni’wa¢ĕ, Giver of life. These have two subgentes, _a_, Wapin it‘a’ɔi, +Touches-no-blood, or Qü¢a’ ɔü’tse, Red-eagle (really a hawk); _b_, Qü¢a’ +pa san’, Bald-eagle, or Ɔansan’u’niɥk‘ăcin’a, Sycamore people, the leading +gens on the left side of the circle. + +5. Han i’niɥk‘ăcin’a, Night people, or Tsi’ɔu we’haʞi¢e, the +Tsiɔu-at-the-end, or Tse’¢añka’. Their two subgentes are: _a_, Night +people proper; _b_, Wasa’*d*e, Black-bear people. + +6. Tse ʇṵ’ʞa, Buffalo bull. In two subgentes, _a_, Tse ʇṵ’ʞa, Buffalo +bull; _b_, ¢u’qe, Reddish-yellow buffalo (corresponding to the Nuqe of the +Ponka, Tuqe of the Quapaw, and Yuqe of the Kansa). + +7. ʞ¢ŭn, Thunder-being, or Tsi’hacin, Camp-last, or Ma’xe, Upper-world +people, or Niɥ’ka wakan’ʇaʞi, Mysterious-male-being. Subgentes not +recorded. + +On the right (Hañʞa or Waɔaɔe) side of the circle are the following: + +8. Waɔa’ɔe Wanŭn’, Elder Osage, composed of six of the seven Osage +fireplaces, as follows: _a_, Waɔa’ɔe ska’, White Osage; _b_, Ke k’in’, +Turtle-carriers; _c_, Wake’¢e ste’tse, Tall-flags(?), Ehnan’ min’tse tŭn’, +They-alone-have-bows, or Minke’¢e ste’tse, Tall-flags; _d_, Ta ¢a’xü, +Deer-lights, or Ta i’niɥk’ăcin’a, Deer people; _e_, Hu i’niqk‘ăcin’a, Fish +people; _f_, Nan’panta, a deer gens, called by some Ke ʞa’tsü, +Turtle-with-a-serrated-crest-along-the-shell (probably a water monster, as +there is no such species of turtle). + +9. Hañ’ʞa uta’¢antsi, Hañʞa-apart-from-the-rest, or Qü¢a’qtsi +i’niɥ-k‘ăcin’a, Real eagle people—the War eagle gens, and one of the +original Hañʞa fireplaces. The soldiers or policemen from the right side +are chosen from the eighth and ninth gentes. + +10. The leading gens on the right side of the circle, and one of the +original seven Osage fireplaces. Panɥ’ka wacta’ʞe, Ponka peace-maker, +according to a Tsiɔu man; in two subgentes, _a_, Tse’wa¢ĕ, Pond-lily, and +_b_, Waca’*d*e, Dark-buffalo; but according to Panɥ’ka waʇa’yinʞa, a +member of the gens, his people have three subgentes, _a_, Wake’¢e, Flags; +_b_, Wa’tsetsi, meaning, perhaps, Has-come hither +(tsi)-after-touching-the-foe (watse); _c_, Qŭntse’, Red cedar. + +11. Hañ’ʞa a’hü tŭn’, Hañʞa-having-wings, or Hü’saʇa, +Limbs-stretched-stiff, or Qü¢ i’niɥk‘ăcin’a, White-eagle people, in two +subgentes, which were two of the original Hañʞa fireplaces: _a_, Hü’saʇa +Wanŭn’, Elder Hüsaʇa; _b_, Hü’saʇa, those wearing four locks of hair +resembling those worn by the second division of the Wasape tun. + +12. Wasa’*d*e tŭn, Having-black-bears. In two parts, which were originally +two of the Hañʞa fireplaces: A, Sĭntsaʞ¢sĕ, Wearing-a-tail- (or +lock)-of-hair-on-the-head; in two subgentes, (_a_) Wasa*d*e, Black bear, +or Hañ’ʞa Wa’ts‘ekawa’ (meaning not learned); (_b_) Iñʞ¢ŭñ’ʞa ɔiũ’ʞa, +Small cat. B, Wasa’*d*e tŭn, Wearing-four-locks-of-hair, in two subgentes, +(_a_) Minxa’ska, Swan; (_b_) Tse’wa¢ĕ qe’ʞa, Dried pond-lily. + +13. Ṵ’pqan, Elk, one of the seven Hañʞa fireplaces. + +14. Kan’se, Kansa, or I’*d*ats‘ĕ, +Holds-a-firebrand-to-the-sacred-pipes-in-order-to-light-them, or A’k‘a +i’niɥak‘ăcin’a, South-wind people, or Tatse’ i’niɥk‘ăcin’a, Wind people, +or Pe’tse i’niɥk‘ăcin’a, Fire people. One of the seven Hañʞa fireplaces. + +The following social divisions cannot be identified: Ɔa’*d*e +i‘niɥk‘ăcin’a, Beaver people, said to be a subgens of the Waɔaɔe, no gens +specified; Pe’tqan i’niɥk‘ăcin’a, Crane people, said to be a subgens of +the Hañʞa(?) sĭntsaʞ¢ĕ; Wapŭñ’ʞa i’niɥk‘ăcin’a, Owl people; Manyiñ’ʞa +i’niɥk‘ăcin’a, Earth people; *d*aqpü’ i’niɥk‘ăcin’a, meaning not recorded. + +There is some uncertainty respecting the true positions of a few subgentes +in the camping circle. For instance, Alvin Wood said that the Tsewa¢e qeʞa +formed the fourth subgens of the Tse ʇṵ’ʞa intse; but this was denied by +ʞahiʞe waʇayiñʞa, of the Tsi’ɔu wacta’ʞe, who said that it belonged to the +Panɥka wactaʞe prior to the extinction of the subgens. Tsepa ʞaxe of the +Wasape gens said that it formed the fourth subgens of his own people. Some +make the Tsiɔu wactaʞe the third gens on the left, instead of the fourth. +According to ʞahiʞe waʇayiñʞa, "All the Waɔaɔe gentes claim to have come +from the water, so they have ceremonies referring to beavers, because +those animals swim in the water." The same authority said in 1883 that +there were seven men who acted as wactaʞe, as follows: 1, Kaɥiʞe wactaʞe, +of the Tsiɔu wactaʞe subgens, who had acted for eight years; 2, Pahü-ska, +of the Bald-eagle or Qü¢a pa san subgens; 3, ʞ¢eman, Clermont, of the +ki*d*anan of the Tsiɔu wehaki¢ĕ or Night gens; 6, Panɥka waʇayiñʞa, Saucy +Ponka, of the Wa’tsetsi or Ponka gens; 7, Niɥka waɔin tana, of the same +gens. + +On the death of the head chief among the Osage the leading men call a +council. At this council four men are named as candidates for the office, +and it is asked, "Which one shall be appointed?" At this council a cuka of +the Watsetsi (Ponka gens, or else from some other gens on the right) +carries his pipe around the circle of councilors from right to left, while +a Tsiɔu cuka (one of the Tsiɔu wactaʞe gens, or else one from some other +gens on the left) carries the other pipe around from left to right. The +ceremonies resemble the Ponka ceremonies for making chiefs. When the +chiefs assemble in council a member of the Kanse or I*d*ats‘ĕ gens (one on +the right) lights the pipes. The criers are chosen from the Kanse, Ṵpqan, +and Min k’in gentes. The Tsiɔu Sĭntsaʞ¢ĕ and Tse ʇṵʞa intse gentes furnish +the soldiers or policemen for the Tsiɔu wactaʞe. A similar function is +performed for the Panɥka wactaʞe by the Waɔaɔe wanŭn and Hañʞa uʇa¢antsi +gentes. The Sĭntsaʞ¢ĕ and Hañʞa uʇa¢autsi are "akiʇa watañʞa," chiefs of +the soldiers; the Tseʇṵʞa intse and Waɔaɔe Wanŭn being ordinary soldiers, +i.e., subordinate to the others. The Waɔaɔe Ke k’in are the moccasin +makers for the tribe. It is said that in the olden days the members of +this gens used turtle shells instead of moccasins, with leeches for +strings. The makers of the war-standards and war-pipes must belong to the +Waɔaɔe ska. + +Saucy Chief is the authority for the following: "Should all the Osage wish +to dwell very near another tribe, or in case two or three families of us +wish to remove to another part of the reservation, we let the others know +our desire to live near them. We make up prizes for them—a pony, a +blanket, strouding, etc—and we ask them to race for them. The fastest +horse takes the first prize, and so on. We take along a pipe and some +sticks—one stick for each member of the party that is removing. The other +people meet us and race with us back to their home. They make us sit in a +row; then one of their men or children brings a pipe to one of our party +to whom he intends giving a horse. The pipe is handed to the rest of the +party. The newcomers are invited to feasts, all of which they are obliged +to attend." When the Osage go on the hunt the Tsiɔu wactaʞe (chief) tells +the Sĭntsaʞ¢ĕ and Tse ʇṵʞa intse where the people must camp. The following +evening the Panɥka wactaʞe (chief) tells the soldiers on his side (the +Waɔaɔe and Hañʞa uʇa¢antsi) where the camp must be on the following day. +The members of the four gentes of soldiers or policemen meet in council +and decide on the time for departure. They consult the Tsiɔu wactaʞe and +Hañʞa (Panɥka wactaʞe?) who attend the council. The crier is generally a +man of either the Ṵpqan or Kanse gens, but sometimes a Min k’in man acts. +The four leaders of the soldier gentes call on the crier to proclaim the +next camping place, etc, which he does thus: + +"Ha+! | han’*d*a | ʞasin’|ʇan | awahe’ɔún | tatsi’ | a’pinʇau+! | Ha+! +| (Niɔü’tse | masin’ta) + +Halloo! | day | tomorrow |on | you make up in packs | shall +| they really say | Halloo! | Missouri river | on the other side + +tci’ | i’he¢a’e | ta’tsi | a’*d*intau+!" + +tent {?} | you place in a line {?} | shall | they really say. + +which is to say, "Halloo! tomorrow morning you shall pack your goods +(strike camp). Halloo! you shall lay them down, after reaching (the other +side of Missouri river)!" + +Then the four leaders of the soldier gentes choose a’kiʇa (policemen) who +have a ʇuʇan’hañʞa or captain, who then acts as crier in giving orders, +thus: + +"Ha+! | ni’kawasa’e! | Ha+! | ʞahi’ʞe | waʇa’yiñʞa | ni’kawasa’e! | +a’¢aki’ʇa | tatsi’ + +Halloo! | O warrior! | Halloo, | Chief | Saucy! | O +warrior! | you guard | shall + +a*d*intau’ | ni’kawasa’e!" + +they say really | O warrior! + +which means, "Halloo, O warrior! Halloo, O warrior, Saucy Chief! They have +really said that you shall act as policeman or guard, O warrior!" + +These a’kiʇa have to punish any persons who violate the laws of the hunt. +But there is another grade of men; the four leaders of the soldier gentes +tell the captain to call certain men wa’paʞ¢a’ɔi utsin’, and they are +expected to punish any a’kiʇa who fail to do their duty. Supposing Min +k’in waʇayiñʞa was selected, the crier would say: + +"Ha+! ni’kawasa’e! Ha+, Min k’in’ waʇa’yiñʞa n’ikawasa’e! Ha+! u¢a’tsin +tatsi’ a’*d*intau’, ni’kawasa’e!" + +"Halloo, O warrior! Halloo, O warrior, Saucy Sun Carrier! Halloo, it has +been really said that you shall strike the offenders without hesitation, O +warrior!" + +The four headmen direct a captain to order a Hañʞa uʇa¢antsi man to lead +the scouts, and subsequently to call on a Sĭntsaʞ¢ĕ man for that purpose, +alternating between the two sides of the camping circle. There are thus +three grades of men engaged in the hunt—the ordinary members of the +soldier gentes, the akiʇa, and the wapaʞ¢aɔi utsin. + +Should the Osage be warring against the Kansa or any other tribe, and one +of the foe slip into the Osage camp and beg for protection of the Tsiɔu +wactaʞe (chief), the latter is obliged to help the suppliant. He must send +for the Sĭntsaʞ¢ĕ and Tse ʇṵʞa intse (leaders), whom he would thus +address: "I have a man whom I wish to live. I desire you to act as my +soldiers." At the same time the Tsiɔu wactaʞe would send word to the +Panɥka wactaʞe, who would summon a Waɔaɔe and a Hañʞa uta¢antsi to act as +his soldiers or policemen. Meantime the kettle of the Tsiɔu wactaʞe was +hung over the fire as soon as possible and food was cooked and given to +the fugitive. When he had eaten (a mouthful) he was safe. He could then go +through the camp with impunity. This condition of affairs lasted as long +as he remained with the tribe, but it terminated when he returned to his +home. After food had been given to the fugitive by the Tsiɔu wactaʞe any +prominent man of the tribe could invite the fugitive to a feast. + +The privilege of taking care of the children was given to the Tsiɔu +wactaʞe and the Panɥka wactaʞe, according to Saucy Chief. When a child (on +the Tsiɔu side) is named, a certain old man is required to sing songs +outside of the camp, dropping some tobacco from his pipe down on the toes +of his left foot as he sings each song. On the first day the old man of +the Tsiɔu (wactaʞe?) takes four grains of corn, one grain being black, +another red, a third blue, and a fourth white, answering to the four kinds +of corn dropped by the four buffalo, as mentioned in the tradition of the +Osage. After chewing the four grains and mixing them with his saliva, he +passes them between the lips of the child to be named. Four stones are put +into a fire, one stone toward each of the four quarters. The Tsiɔu old man +orders some cedar and a few blades of a certain kind of grass that does +not die in winter, to be put aside for his use on the second day. On the +second day, before sunrise, the Tsiɔu old man speaks of the cedar tree and +its branches, saying, "It shall be for the children." Then he mentions the +river, the deep holes in it, and its branches, which he declares shall be +medicine in future for the children. He takes the four heated stones, +places them in a pile, on which he puts the grass and cedar. Over this he +pours water, making steam, over which the child is held. Then four names +are given by the headman of the gens to the father, who selects one of +them as the name for the child. Meantime men of different gentes bring +cedar, stones, etc, and perform their respective ceremonies. The headman +(Tsiɔu wactaʞe?) takes some of the water (into which he puts some cedar), +giving four sips to the child. Then he dips his own left hand into the +water and rubs the child down the left side, from the top of the head to +the feet; next he rubs it in front, then down the right side, and finally +down the back. He invites all the women of his gens who wish to be blessed +to come forward, and he treats them as he did the infant. At the same time +the women of the other gentes are blessed in like manner by the headmen of +their respective gentes. + + + + + +THE IOWA + + +The Iowa camping circle was divided into two half-circles, occupied by two +phratries of four gentes each. The first phratry regulated the hunt and +other tribal affairs during the autumn and winter; the second phratry took +the lead during the spring and summer. The author is indebted to the late +Reverend William Hamilton for a list of the Iowa gentes, obtained in 1880 +during a visit to the tribe. Since then the author has recorded the +following list of gentes and subgentes, with the aid of a delegation of +the Iowa who visited Washington: + + _First phratry_ + +_Gentes_ _Subgentes_ +1. Tu’-nan-p’in, Black 1. Ta’po-çka, a large +bear. Tohin and Çiʞre black bear with a white +wonañe were chiefs of spot on the chest. +this gens in 1880. Tohin 2. Pŭn’-xa çka, a black +kept the sacred pipe. bear with a red nose; + literally, Nose White. + 3. Mŭn-tci’-nye, Young + black bear, a short black + bear. + 4. Ki’-ro-ko’-qo-tce, a + small reddish black bear, + motherless; it has little + hair and runs swiftly. +2. Mi-tci’-ra-tce, Wolf. 1. Cŭn’-tan çka, +Ma’-hin was a chief of White-wolf. +this gens. 2. Cŭn’-tan çe-we, + Black-wolf. + 3. Cŭn’-tan qo’-ʇɔe, + Gray-wolf. + 4. Ma-nyi’-ka-qçi’, + Coyote. +3. Tce’-xi-ta, Eagle and 1. Na’ tci-tce’, i.e. +Thunder-being gens. Qra’-qtci, Real or Golden + eagle. + 2. Qra’ hŭñ’-e, Ancestral + or Gray eagle. + 3. Qra’ ʞre’-ye, + Spotted-eagle. + 4. Qra’ pa çan; + Bald-eagle. +4. Qo’-ta-tci, Elk; now 1. Ŭn’-pe-xa qan’-ye, +extinct. The Elk gens Big-elk. +funished the soldiers or 2. Ŭn’-pe-xa yiñ’-e, +policemen. Young-elk (?). + 3. Ŭn’-pe-xa ɔ́re’-ʇɔe + yiñ’-e, + Elk-somewhat-long. + 4. Ho’-ma yiñ’-e, Young + elk (?). The difference + between Ŭn’pexa and Homa + is unknown. The former + may be the archaic name + for "elk." +5. Pa’-qça, Beaver. 1. Ra-we’ qan’ye, +Probably the archaic Big-Beaver. +name, as beaver is now 2. Ra-ɔ́ro’-ʇɔe, meaning +ra-we. The survivors of unknown. +this gens have joined the 3. Ra-we’ yiñ’-e, +Pa-ça or Beaver gens of Young-beaver. +the Oto tribe. 4. Ni’wan-ci’-ke, + Water-person. + + _Second phratry_ + +6. Ru’-tce, Pigeon 1. Min-ke’ qan’-ye, + Big-raccoon. + 2. Min-ke’yiñ’-e, + Young-raccoon + 3. Ru’-tce yiñ’-e, + Young-pigeon. + 4. Ɔo’-ke, + Prairie-chicken, grouse. +7. A’-ru-qwa, Buffalo 1. Tce-ʇo qan’-ye, + Big-buffalo-bull. + 2. Tce-ʇo yiñ’-o, + Young-buffalo-bull. + 3. Tce-p’o’-cke yiñ’-e, + Young-buffalo-bull-that-is-distended + (?). + 4. Tce-yiñ’-ye, + Buffalo-calf. +8. Wa-kan’, Snake. An 1. Wa-kan’ ɔ́i, Yellow-snake, i.e., +extinct gens. Rattlesnake. + 2. Wa-kan’-qtci, Real-snake, (named + after a species shorter than the + rattlesnake). + 3. Ce’-ke yiñ’-e, Small or young + ceke, the copperhead snake (?). + 4. Wa-kan’ qo’-ʇɔe, Gray-snake (a + long snake, which the Omaha call + swift blue snake). +9. Mañ’-ko-ke, Owl. The names of the subgentes have been +Extinct. forgotten. + +An account of the mythical origin of each Iowa gens, first recorded by the +Reverend William Hamilton, has been published in the Journal of American +Folk-lore.(7) + +The visiting and marriage customs of the Iowa did not differ from those of +the cognate tribes, nor did their management of the children differ from +that of the Dakota, the Omaha, and others. + +Murder was often punished with death, by the nearest of kin or by some +friend of the murdered person. Sometimes, however, the murderer made +presents to the avengers of blood, and was permitted to live. + + + + + +THE OTO + + +The author has not yet learned the exact camping order of the Oto and +Missouri tribes, though he has recorded lists of their gentes (subject to +future revision), with the aid of Ke-ʞreɔ́e, an Oto, Ckaʇɔoinye, a +Missouri, and Battiste Deroin, the interpreter for the two tribes. These +gentes are as follows: 1, Pa-ça’, Beaver; 2, Tunan’-p’in, Black bear, or +Mn-tci’-ra-tce, Wolf; 3, A-ru’-qwa, Buffalo; 4, Ru’-qtca, Pigeon; 5, +Ma-ka’-tce, Owl; 6, Tce’-xi-ta, Eagle, Thunderbird, etc; 7, Wa-kan’, +Snake. + + + + + +THE NI-U’-T’A-TCI OR MISSOURI + + +This tribe, which for many years has been consolidated with the Oto, has +at least three gentes. It may have had more, but their names have not yet +been recorded. 1, Tu-nan’-p’in, Black bear; 2, Tce-xi’-ta, Eagle, +Thunderbird, etc, in four subgentes: (_a_) Wa-kan’-ta, Thunderbird; (_b_) +Qra, Eagle; (_c_) ʞre’-tan, Hawk; (_d_) Mo’-mi, A-people-who +eat-no-small-birds-which-have-been-killed-by-larger-ones (a recent +addition to this gens, probably from another tribe): 3, Ho-ma’ or +Ho-ta’-tci, Elk. + + + + + +THE HOTCAÑGARA OR WINNEBAGO + + +The Winnebago call themselves Ho-tcañ’-ga-ră’, "First or parent speech." +While they have gentes, they have no camping circle, as their priscan +habitat was in a forest region. The following names were obtained from +James Alexander, a full-blood of the Wolf gens, and from other members of +the tribe: + +1. _Wolf gens_—Common name, Cŭñk i-ki’-ka-ra’-tca-da, or +Cŭñk-tcañk’i-ki’-ka-ra’-tca-da, +Those-calling-themselves-after-the-dog-or-wolf; archaic name, +¢e-go’-ni-na, meaning not recorded. + +2. _Black-bear gens_—Common name, Honte’ i-ki’-ka-ra’-tca-da, +They-call-themselves-after-the-black-bear; archaic name, Tco’-na-ke-ră,, +meaning not recorded. + +3. _Elk gens_—Common name, Hu-wan’-i-ki’-ka-ra’-tca-da, +They-callthemselves-after-the-elk; archaic name not recorded. + +4. Snake gens—Common name, Wa-kan’ i-ki’-ka-ra’-tca-da, +They-call-themselves-after-a-snake; archaic name not recorded. + +5. _Bird gens_—Common name, Wa-ni¢k’ i-ki’-ka-ra’-tca-da, +They-call-themselves-after-a-bird; archaic name not recorded. This gens is +composed of four subgentes, as follows: (_a_) Hi-tca-qce-pa-ră, or Eagle; +(_b_) Ru-tcke, or Pigeon; (c) Ke-re-tcŭn, probably Hawk; (d) +Wa-kan’-tca-ră, or Thunderbird. The archaic names of the subgentes were +not recorded. + +6. _Buffalo gens_—Common name, Tce’ i-ki’-ka-ra’-tca-da, +They-call-themselves-after-a-buffalo; archaic name not recorded. + +7. _Deer gens_—Common name, Tca’ i-ki’-ka-ra’-tca-da, +They-call-themselves-after-a-deer; archaic name not recorded. + +8. _Water-monster gens_—Common name, Wa-ktce’-qi i-ki’-ka-ra’-tca-da, +They-call-themselves-after-a-water-monster; archaic name not recorded. + +Some of the Winnebago say that there is an Omaha gens among the Winnebago +of Wisconsin, but James Alexander knew nothing about it. It is very +probable that each Winnebago gens was composed of four subgentes; thus, in +the tradition of the Winnebago Wolf gens, there is an account of four +kinds of wolves, as in the corresponding Iowa tradition. + +The Winnebago lodges were always built with the entrances facing the east. +When the warriors returned from a fight they circumambulated the lodge +four times, sunwise, stopping at the east just before entering. + + + + + +THE MANDAN + + +The Mandan tribe has not been visited by the author, who must content +himself with giving the list of gentes furnished by Morgan, in his +"Ancient Society." This author’s system of spelling is preserved: + +1. Wolf gens, Ho-ra-ta’-mŭ-make (Qa-ra-ta’ nu-mañ’-ke?). + +2. Bear gens, Mä-to’-no-mäke (Ma-to’ nu-mañ’-ke). + +3. Prairie-chicken gens, See-poosh’-kä (Si-pu’-cka nu-mañ’-ke). + +4. Good-knife gens, Tä-na-tsŭ’-kä (Ta-ne-tsu’-ka nu-mañ’-ke?). + +5. Eagle gens, Ki-tä’-ne-mäke (Qi-ta’ nu-mañ’-ke?). + +6. Flat-head gens, E-stä-pa’ (Hi-sta pe’ nu-mañ’-ke?). + +7. High-village gens, Me-te-ah’-ke. + +All that follows concerning the Mandan was recorded by Prince Maximilian +in 1833. Polygamy was everywhere practiced, the number of wives differing, +there being seldom more than four, and in general only one. The Mandan +marriage customs resemble those of the Dakota and other cognate peoples. + +When a child is born a person is paid to give it the name chosen by the +parents and kindred. The child is held up, then turned to all sides of the +heavens, in the direction of the course of the sun, and its name is +proclaimed. A Mandan cradle consists of a leather bag suspended by a strap +to a crossbeam in the hut. + +There are traces of descent in the female line; for example, sisters have +great privileges; all the horses that a young man steals or captures in +war are brought by him to his sister. He can demand from his sister any +object in her possession, even the clothing which she is wearing, and he +receives it immediately. The mother-in-law never speaks to her son-in-law, +unless on his return from war he bring her the scalp and gun of a slain +foe, in which event she is at liberty from that moment to converse with +him. This custom is found, says Maximilian, among the Hidatsa, but not +among the Crow and Arikara. While the Dakota, Omaha, and other tribes +visited by the author have the custom of "bashfulness," which forbids the +mother-in-law and son-in-law to speak to each other, no allowable +relaxation of the prohibition has been recorded. + + + + + +THE HIDATSA + + +Our chief authority for the names of the Hidatsa gentes is Morgan’s +"Ancient Society." Dr Washington Matthews could have furnished a corrected +list from his own notes had they not unfortunately been destroyed by fire. +All that can now be done is to give Morgan’s list, using his system of +spelling: + +1. Knife, Mit-che-ro’-ka. + +2. Water, Min-ne pä’-ta. + +3. Lodge, Bä-ho-hä’-ta. + +4. Prairie chicken, Scech-ka-be-ruh-pä’-ka (Tsi-tska’ do-ḣpa’-ka of +Matthews; Tsi-tska’ d¢o-qpa’-ka in the Bureau alphabet). + +5. Hill people, E-tish-sho’-ka. + +6. Unknown animal, Aḣ-naḣ-ha-nä’-me-te. + +7. Bonnet, E-ku’-pä-be-ka. + +The Hidatsa have been studied by Prince Maximilian (1833), Hayden, and +Matthews, the work of the last writer(8) being the latest one treating of +them; and from it the following is taken: + +Marriage among the Hidatsa is usually made formal by the distribution of +gifts on the part of the man to the woman’s kindred. Afterward presents of +equal value are commonly returned by the wife’s relations, if they have +the means of so doing and are satisfied with the conduct of the husband. +Some travelers have represented that the "marriage by purchase" among the +Indians is a mere sale of the woman to the highest bidder, whose slave she +becomes. Matthews regards this a misrepresentation so far as it concerns +the Hidatsa, the wedding gift being a pledge to the parents for the proper +treatment of their daughter, as well as an evidence of the wealth of the +suitor and his kindred. Matthews has known many cases where large marriage +presents were refused from one person, and gifts of much less value +accepted from another, simply because the girl showed a preference for the +poorer lover. Marriages by elopement are considered undignified, and +different terms are applied to a marriage by elopement and one by parental +consent. Polygamy is practiced, but usually with certain restrictions. The +husband of the eldest of several sisters has a claim to each of the others +as she grows up, and in most cases the man takes such a potential wife +unless she form another attachment. A man usually marries his brother’s +widow, unless she object, and he may adopt the orphans as his own +children. Divorce is easily effected, but is rare among the better class +of people in the tribe. The unions of such people often last for life; but +among persons of a different character divorces are common. Their social +discipline is not very severe. Punishments by law, administered by the +"soldier band," are only for serious offenses against the regulations of +the camp. He who simply violates social customs in the tribe often +subjects himself to no worse punishment than an occasional sneer or +taunting remark; but for grave transgressions he may lose the regard of +his friends. With the Hidatsa, as with other western tribes, it is +improper for a man to hold a direct conversation with his mother-in-law; +but this custom seems to be falling into disuse. + +The kinship system of the Hidatsa does not differ materially from that of +any of the cognate tribes. When they wish to distinguish between the +actual father and a father’s real or potential brothers, or between the +actual mother and the mother’s real or potential sisters, they use the +adjective ka’ti (kaɥtɔi), real, true, after the kinship term when the +actual parent is meant. + + + + + +THE CROW OR ABSAROKA + + +As this tribe belongs to the Hidatsa linguistic substock, it is very +probable that the social laws and customs of the one people are identical +with those of the other, as there has been nothing to cause extensive +differentiation. + +It is not known whether the Hidatsa and Crow tribes ever camped in a +circle. Morgan’s list of the Crow gentes is given, with his peculiar +notation, as follows: + +1. Prairie Dog gens, A-che-pä-be’-cha. + +2. Bad Leggings, E-sach’-ka-buk. + +3. Skunk, Ho-ka-rut’-cha. + +4. Treacherous Lodges, Ash-bot-chee-ah. + +5. Lost Lodges, Ah-shin’-nä de’-ah (possibly intended for Last Lodges, +those who camped in the rear). + +6. Bad Honors, Ese-kep-kä’-buk. + +7. Butchers. Oo-sä-bot’-see. + +8. Moving Lodges, Ah-hä-chick. + +9. Bear-paw Mountain, Ship-tet’-zä. + +10. Blackfoot Lodges, Ash-kane’-na. + +11. Fish Catchers, Boo-a-dă’-sha. + +12. Antelope, O-hot-du-sha. + +13. Raven, Pet-chale-ruh-pä’-ka. + + + + + +THE BILOXI + + +The tribal organization of this people has disappeared. When the few +survivors were visited by the author at Lecompte, Louisiana, in 1892 and +1893, they gave him the names of three of the clans of the Biloxi, descent +being reckoned in the female line. These clans are: 1, Ita anyadi, Deer +people; 2, Onʇi anyadi, Bear people; 3, Naqotod¢a anyadi, Alligator +people. Most of the survivors belong to the Deer clan. The kinship system +of the Biloxi is more complicated than that of any other tribe of the +stock; in fact, more than that of any of the tribes visited by the author. +The names of 53 kinship groups are still remembered, but there are at +least a dozen others whose names have been forgotten. Where the ¢egiha +language, for example, has but one term for grandchild, and one grandchild +group, the Biloxi has at least fourteen. In the ascending series the +Dakota and ¢egiha do not have any terms beyond grandfather and +grandmother. But for each sex the Biloxi has terms for at least three +degrees beyond the grandparent. The ¢egiha has but one term for father’s +sister and one for mother’s brother, father’s brother being "father," and +mother’s sister "mother." But the Biloxi has distinct terms (and groups) +for father’s elder sister, father’s younger sister, father’s elder +brother, father’s younger brother, and so on for the mother’s elder and +younger brothers and sisters. The Biloxi distinguishes between an elder +sister’s son and the son of a younger sister, and so between the daughter +of an elder sister and a younger sister’s daughter. A Biloxi man may not +marry his wife’s brother’s daughter, nor his wife’s father’s sister, +differing in this respect from a Dakota, an Omaha, a Ponka, etc; but he +can marry his deceased wife’s sister. A Biloxi woman may marry the brother +of her deceased husband. Judging from the analogy furnished by the Kansa +tribe it was very probably the rule before the advent of the white race +that a Biloxi man could not marry a woman of his own clan. + + + + + +THE TUTELO + + +It is impossible to learn whether the Tutelo ever camped in a circle. The +author obtained the following clan names (descent being in the female +line) from John Key, an Indian, on Grand River reservation, Ontario, +Canada, in September, 1882: On "one side of the fire" were the Bear and +Deer clans, the Wolf and Turtle being on the other side. John Key’s +mother, maternal grandmother, and Mrs Christine Buck were members of the +Deer clan. There were no taboos. The Tutelo names of the clans have been +forgotten. + + + + + +THE CATAWBA + + +Dr A. S. Gatschet, of the Bureau of Ethnology, visited the Catawba tribe +prior to March, 1882, when he obtained an extensive vocabulary of the +Catawba language, but he did not record any information respecting the +social organization of the people. + +For further information regarding the Siouan tribes formerly inhabiting +the Atlantic coast region, see "Siouan Tribes of the East," by James +Mooney, published as a bulletin of the Bureau of Ethnology. + + + + + + +FOOTNOTES + + + 1 Wherever in this paper there is a double notation of a Dakota name + the former is expressed in the alphabet of the Bureau of Ethnology + and the latter in that of Dr S.R. Riggs, author of the memoirs in + Contributions to North American Ethnology, vols. VII and IX. + + 2 S.R. Riggs, in Smithsonian Contributions to Knowledge, vol. IV, p. + xvi, 1852, and in Contributions to North American Ethnology, vol. + IX. + + 3 Contributions to North American Ethnology, vol. ix, pp. 195-202. + + 4 Schoolcraft, Indian Tribes, vol. II, 182, Philadelphia. 1852. + + 5 Manuscript in the archives of the Bureau of Ethnology. + + 6 Third Annual Report of the Bureau of Ethnology, 1881-82. + + 7 Vol. IV, No. 15, pp. 333-340, 1891. + + 8 Ethnography and Philology of the Hidatsa Indians; U.S. Geological + and Geographical Survey, miscellaneous publications No. 7, + Washington, 1877. + + + + + +***END OF THE PROJECT GUTENBERG EBOOK SIOUAN SOCIOLOGY*** + + + +CREDITS + + +October 10, 2006 + + Posted to Project Gutenberg + PM for Bureau of American Ethnology, + Joshua Hutchinson and + The Online Distributed Proofreading Team + (This file was produced from images generously made available + by the Bibliothèque nationale de France (BnF/Gallica) at + http://gallica.bnf.fr) + + + +A WORD FROM PROJECT GUTENBERG + + +This file should be named 19518-0.txt or 19518-0.zip. + +This and all associated files of various formats will be found in: + + + http://www.gutenberg.org/dirs/1/9/5/1/19518/ + + +Updated editions will replace the previous one — the old editions will be +renamed. + +Creating the works from public domain print editions means that no one +owns a United States copyright in these works, so the Foundation (and +you!) can copy and distribute it in the United States without permission +and without paying copyright royalties. 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