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ALPHABET
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
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GENERAL FEATURES OF ORGANIZATION
GENERAL FEATURES OF ORGANIZATION
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 w
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DESIGNATION AND MODE OF CAMPING
DESIGNATION AND MODE OF CAMPING
The Mdewaka n to n wa n were so called from their former habitat, Mdewaka n , 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 Mdewaka n to n wa n were the original Santee, but the white people, following the usage of the Ihañkto n wa n , Ihañkto n wa n na, and Tito n wa n , now extend that name to the Waqpekute, Waqpeto n wa n , and Sisito n wa n . The gente
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THE MDEWAKANTONWAN
THE MDEWAKANTONWAN
The Mdewaka n to n wa n were so called from their former habitat, Mdewaka n , 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 Mdewaka n to n wa n were the original Santee, but the white people, following the usage of the Ihañkto n wa n , Ihañkto n wa n na, and Tito n wa n , now extend that name to the Waqpekute, Waqpeto n wa n , and Sisito n wa n . The gente
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THE WAQPE-KUTE
THE WAQPE-KUTE
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: 13. I n ya n -tceyaka-ato n wa n (Iɳyaɳ-ćeyaka-atoɳwaɳ), Village-at-the-dam-or-rapids. 14. Takapsin-to n wa n na (Takapsin-toɳwaɳna), Village-at-the-shinny-ground. 15. Wiyaka-otina, Dwellers-on-the-sand (wiyaka). 16. Oteqi-ato n wa n (Oteḣi-atoɳwaɳ),Village-in-the-
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THE WAQPE-TONWAN OR WAHPETON
THE WAQPE-TONWAN OR WAHPETON
13. I n ya n -tceyaka-ato n wa n (Iɳyaɳ-ćeyaka-atoɳwaɳ), Village-at-the-dam-or-rapids. 14. Takapsin-to n wa n na (Takapsin-toɳwaɳna), Village-at-the-shinny-ground. 15. Wiyaka-otina, Dwellers-on-the-sand (wiyaka). 16. Oteqi-ato n wa n (Oteḣi-atoɳwaɳ),Village-in-the-thicket (oteḣi). 17. Wita-otina, Dwellers-on-the-island (wita). 18. Wakpa-ato n wa n (Wakpa-atoɳwaɳ), Village-on-the-river. 19. Tca n -kaxa-otina (Ćan-kaġa-otina), Dwellers-in-log (-huts?). The numbers prefixed to the names of these ge
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THE SISITONWAN OR SISSETON
THE SISITONWAN OR SISSETON
1. Wita-waziyata-otina, Village-at-the-north-island. 2. Ohdihe (from ohdiha n , 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-ato n wa n (Kalimi-atoɳwaɳ), Village-at-the-bend (kalimin). 6. Mani-ti, Those-who-camp (ti)-away-from-the
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THE IHAÑKTONWAN OR YANKTON
THE IHAÑKTONWAN OR YANKTON
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, Tca n -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, Bakiho n (Bakihoɳ), Gash-themselves-with
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THE IHAÑKTONWANNA OR YANKTONAI
THE IHAÑKTONWANNA OR YANKTONAI
The Upper Yanktonai geutes are as follows: 1, Tca n -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, Bakiho n (Bakihoɳ), Gash-themselves-with-knives. 5, Kiyuksa, Breakers (of the law or custom); see Mdewaka n to n wa n gens number 1. 6, Pa-baksa, Cut-heads; some of these are on Devils Lake reservation,
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THE TITONWAN OR TETON
THE TITONWAN OR TETON
The Sitca n xu, 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 Ku n ta)-witcaca, the Lowland or Lower Brulé. The Sitca n xu 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-waka n , Mysterious Buffalo-bull: 1, Iyak'oza (Iyaḳoza), Lump (or wart)-on-a-horse's-
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DAKOTA SOCIAL CUSTOMS
DAKOTA SOCIAL CUSTOMS
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 wo
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THE ASINIBOIN
THE ASINIBOIN
Asiniboin gentes 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 Witci n ya n pina (Wićiɳyaɳpina), girls; of the second, probably I n ya n to n wa n (Iɳyaɳ toɳwaɳ);
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THE OMAHA
THE OMAHA
Ictasanda gentes —6, Ma n ¢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
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THE PONKA
THE PONKA
Wajaje half-tribe—Earth phratry: Gens 5, Maʞa n , 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 subgent
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THE QUAPAW OR KWAPA
THE QUAPAW OR KWAPA
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: Na n 'pa n ta, a Deer gens; O n phŭ n 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; Ma n tu' e'nikaci'ʞa, the Grizzly-bear (?) gens; Te e'nikaci'ʞa, the Buffalo gens (the ordin
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THE KAƝZE OR KANSA
THE KAƝZE OR KANSA
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
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THE OSAGE
THE OSAGE
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. 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 ar
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THE IOWA
THE IOWA
Second phratry 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 murdere
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THE OTO
THE OTO
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-na n '-p'i n , Black bear; 2, Tce-xi'-ta, Eagle, Thunderbird, etc, in four subgentes: ( a ) Wa-kan'-ta, Thunderbird; ( b ) Qra, Eagle; ( c ) ʞre'-ta n , 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, E
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THE NI-U'-T'A-TCI OR MISSOURI
THE NI-U'-T'A-TCI OR MISSOURI
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 g
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THE HOTCAÑGARA OR WINNEBAGO
THE HOTCAÑGARA OR WINNEBAGO
3. Elk gens —Common name, Hu-wa n '-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-tcŭ n , probably Haw
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THE MANDAN
THE MANDAN
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 n
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THE HIDATSA
THE HIDATSA
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 r
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THE CROW OR ABSAROKA
THE CROW OR ABSAROKA
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 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, I
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THE BILOXI
THE BILOXI
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 f
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THE TUTELO
THE TUTELO
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....
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