Siouan Sociology
J >> James Owen Dorsey >> Siouan SociologyA 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.
a, as in _what_, or as _o_ in _not_.
'a, an initially exploded a.
ae, as in _hat_.
c, as _sh_ in _she_. See s.
{~LATIN SMALL LETTER OPEN O~}, a medial _sh_, a sonant-surd
c (Dakota letter), as _ch_ in _church_.
c, as _th_ in _thin_.
{~LATIN SMALL LETTER OPEN O~}{~COMBINING ACUTE ACCENT~}, a medial c, sonant-surd.
c, as _th_ in _the_.
e, as in _they_.
'e, an initially exploded e.
e, as in _get_.
'e, an initially exploded e.
g, as in _go_.
g (in Dakota), _gh_. See x.
{~LATIN SMALL LETTER TURNED H~} (in Osage), an h after a pure or nasalized vowel, expelled through the
mouth with the lips wide apart.
h (in Dakota), _kh_, etc. See q.
i, as in _machine_.
'i, an initially exploded i.
i, as in _pin_.
j, as _z_ in _azure_, or as _j_ in the French _Jacques_.
{~LATIN SMALL LETTER TURNED K~}, a medial k, a sonant-surd,
k', an exploded k. See next letter.
k (in Dakota), an exploded k.
{~LATIN SMALL LETTER TURNED M~} (in Kansa), a medial m, a sound between m and b.
n (in Dakota), after a vowel has the sound of _n_ in the French _bon_. See
[n].
n, 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 h.
*s*, a medial z or s, a sonant-surd.
s (in Dakota), as _sh_ in _she_. See c.
{~LATIN SMALL LETTER TURNED T~}, a medial d or t, a sonant-surd.
t', an exploded t.
u, as _oo_ in _tool_.
'u, an initially exploded u.
u, as _oo_ in _foot_.
u{~COMBINING MACRON BELOW~}, a sound between o and u.
ue, as in German _kuehl_, _suess_.
x, _gh_, or nearly the Arabic _ghain_. See g.
z (in Dakota), as _z_ in _azure_. See j.
dj, as _j_ in _judge_.
tc, as _ch_ in _church_. See c.
tc', an exploded tc.
{~LATIN SMALL LETTER TURNED T~}{~LATIN SMALL LETTER OPEN O~}, a medial tc, a sonant-surd.
ts', an exploded ts.
{~LATIN SMALL LETTER TURNED T~}s, 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 n)
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 IHANKTONWAN OR YANKTON
THE IHANKTONWANNA 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 HUNKPAPA
DAKOTA SOCIAL CUSTOMS
THE ASINIBOIN
THE OMAHA
THE PONKA
THE QUAPAW OR KWAPA
THE KANZE OR KANSA
THE OSAGE
THE IOWA
THE OTO
THE NI-U'-T'A-TCI OR MISSOURI
THE HOTCANGARA 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.--Inke-sabe gentile assembly. A, The Wacigije, Maze or Whorl, or
Wagnbe-gaxe-aka, He-who-acts-mysteriously. B, The Watanzi-jide-cataji,
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 cegiha 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 cixida
gens and part of the Nika*d*a{~LATIN SMALL LETTER OPEN O~}na 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 Hanga and
the Small Hanga, 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 (Oceti sakowin(1)), The Seven
Fireplaces or Council-fires. This designation refers to their original
gentes, the Mdewakantonwan (Mdewakan-tonwan), Waqpekute (Wahpe-kute),
Waqpe-tonwan (Wahpetonwan), Sisitonwan (Sisitonwan), Ihank-tonwan
(Ihanktonwan), Ihank-tonwanna (Ihanktonwanna), and Titonwan (Titonwan).
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 Ihanktonwan,
Ihanktonwanna, 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 Ihanktonwan,
Ihanktonwanna, 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 (He-mini-can) or Qemnitca (Hemnica), 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 (Kap{~COMBINING DOT BELOW~}oza), Not encumbered-with-much-baggage; "Light Infantry."
"Kaposia, or Little Crow's village," in Minnesota, in 1852.
4. Maxa-yute-cni (Maga-yute-'sni), Eats-no-geese.
5. Qeyata-otonwe (Heyata-otonwe), of-its-chief-Hake-wacte (Hake waste);
Qeyata-tonwan (Heyata-tonwan) of Reverend A.L. Riggs,
Village-back-from-the-river.
6. Oyate-citca (Oyate sica), Bad nation.
7. Tinta-otonwe (Tinta-otornwe), of Hake-wacte, or Tinta tonwan
(Tintatonwan) of A.L. Riggs, Village on-the-prairie (tinta).
These seven gentes still exist, or did exist as late as 1880.
THE WAQPE-KUTE
The name waqpe-kute is derived from waqpe (wahpe), 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 (Inyan-ceyaka-atonwan),
Village-at-the-dam-or-rapids.
14. Takapsin-tonwanna (Takapsin-tonwanna), Village-at-the-shinny-ground.
15. Wiyaka-otina, Dwellers-on-the-sand (wiyaka).
16. Oteqi-atonwan (Otehi-atonwan),Village-in-the-thicket (otehi).
17. Wita-otina, Dwellers-on-the-island (wita).
18. Wakpa-atonwan (Wakpa-atonwan), Village-on-the-river.
19. Tcan-kaxa-otina (Can-kaga-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 (Basdece-sni), 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 (itokaga). These are
an offshoot of the Basdetce-cni.
5. Kaqmi-atonwan (Kalimi-atonwan), 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 (Can 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-zaptan), Five-lodges.
10. Okopeya, In-danger. An offshoot of the Ti-zaptan.
11. Kap'oja (Kapoza), 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 IHANKTONWAN 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 (Can kute), Shoot-in-the-woods; 2, Tcaxu (Cagu),
Lights or lungs; 3, Wakmuha-oin (Wakmuha oin),Pumpkin-rind-earring; 4,
Ihaisdaye, Mouth-greasers; 5, Watceunpa (Waceunpa), Roasters; 6, Ikmun
(Ikmun), An animal of the cat kind (lynx, panther, or wildcat); 7,
Oyate-citca (Oyate-sica), Bad-nation; 8, Wacitcun-tcintca (Wasican-cinca)
(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 IHANKTONWANNA OR YANKTONAI
The Yanktonai are divided into the Upper and Lower Yanktonai, the latter
being known as the Hunkpatina, Those-camping-at-one-end (or
"horn")-of-the-tribal-circle.
The Upper Yanktonai geutes are as follows: 1, Tcan-ona (Can 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 (Siksicena),
Bad-ones-of-different-sorts. 4, Bakihon (Bakihon),
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 Hunkpatina: 1,
Pute-temini, Sweat-lips; the gens of Maxa-bomdu or Drifting Goose. 2,
Gun-iktceka (Sun ikceka), Common dogs. 3, Taquha-yuta (Tahuha-yuta),
Eat-the-scrapings-of-hides. 4, San-ona (San-ona),
Shot-at-some-white-object; this name originated from killing an albino
buffalo; a Hunkpapa chief said that refugees or strangers from another
tribe were so called. 5, Iha-ca (Iha-sa), Red-lips. 6, Ite-xu (Ite-gu),
Burned-face. 7, Pte-yute-cni (Pte-yute-sni), 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 (Sicangu), Itaziptco (Itazipco), Siha-sapa, Minikooju
(Minikoozu), Oohe-nonpa (Oohe-nonpa), Oglala, and Hunkpapa.
THE SITCANXU
The Sitcanxu, Bois Brules or Burned Thighs, are divided locally into (1)
Qeyata-witcaca (Heyata wicasa), People-away-from-the-river, the Highland
or Upper Brule, and (2) the Kud (Kuta or Kunta)-witcaca, the Lowland or
Lower Brule. 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 Tatanka-wakan, Mysterious
Buffalo-bull: 1, Iyak'oza (Iyakoza), Lump (or wart)-on-a-horse's-leg. 2,
Tcoka-towela (Coka-towela), Blue-spot-in-the-middle. 3, Ciyo-tanka
(Siyo-tanka), Large grouse or prairie chicken. 4, Ho-mna, Fish-smellers.
5, Ciyo-subula (Siyo-subula), Sharp-tail grouse. 6, Kanxi-yuha
(Kangi-yuha), Raven keepers. 7, Pispiza-witcaca (Pispiza-wicasa),
Prairie-dog people. 8, Walexa-un-wohan (Walega un wohan),
Boil-food-with-the-paunch-skin (walega). 9, Watceunpa (Waceunpa),
Roasters. 10, Cawala (Sawala), Shawnee; the descendants of a Shawnee chief
adopted into the tribe. 11, Ihanktonwan (Ihanktonwan), Yankton, so called
from their mothers, Yankton women; not an original Sitcanxu gens. 12,
Naqpaqpa (Nahpahpa), Take-down (their)-leggings (after returning from
war). 13, Apewan-tanka (Apewan tanka), 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
(Kakega),Making-a-grating-sound. 3a, Hinhan-cun-wapa (Hinhan-sun-wapa),
Toward-the-owl-feather. 3b, Cunikaha-napin (Sunkaha napin),
Wears-a-dogskin-around-the-neek, 4, Hi-ha kanhanhan win (Hi-ha kanhanhan
win), Woman (win) -the-skin (ha) -of-whose-teeth (hi) -dangles
(kanhanhan). 5, Hunku-wanitca (Hunku-wanica), Without-a-mother. 6,
Miniskuya-kitc'un (Miniskuya kicun), 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, Watceunpa (Waceunpa), Boasters. 9, Wagluqe
(Wagluhe), Followers, commonly called loafers; A.L. Riggs thinks the word
means "in-breeders." 10, Isanyati (Isanyati), Santee (probably derived
from the Mdewakantonwan). 11, Wagmeza-yuha, Has corn. 12a, Walexa-on-wohan
(Walega-on-wohan), Boils-with-the-paunch-skin. 12b, Waqna (Wahna), Snorts.
13, Oglala-itc'itcaxa (Oglala-icicaga), Makes-himself-an-Oglala. 14,
Tiyotcesli (Tiyocesli), Dungs-in-the-lodge. 15, Wajaja (Wazaza), Osage
(?). 16, Ieska-tcintca (Ieska-cinca), Interpreter's sons; "half-bloods."
17, Ohe-nonpa (Ohe-nonpa), Two boilings or kettles. 18, Okaxa-witcaca
(Okaga-wicasa), Man-of-the-south.
[Illustration: FIG. 32.--Sitcanxu camping circle.]
FIG. 32.--Sitcanxu camping circle.
THE ITAZIPTCO
The Itaziptco (Itazipco), in full, Itazipa-tcodan (Itazipa-codan),
Without-bows or Sans Arcs, had seven gentes, according to Waanatan or
Charger, in 1880 and 1884: 1, Itaziptco-qtca (Itazipco-hca), Real
Itaziptco, also called Mini-cala (Mini-sala), Red water. 2, Cina-luta-oin
(Sina-luta-oin), 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, Tatanka-tcesli (Tatanka-cesli),
Dung-of-a-buffalo-bull. 6, Cikcitcela (Siksicela),
Bad-ones-of-different-kinds. 7, Tiyopa-otcannunpa (Tiyopa-ocannunpa),
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-cun-pegnaka (Kangi-sun-pegnaka), Wears-raven-feathers-in-the-hair.
3, Glagla-hetca (Glagla-heca), Untidy, slovenly ("Too lazy to tie their
moccasins"). 4, Wajaje (Wazaze; Kill Eagle's band; named affcer Kill
Eagle's father, who was a Wajaje of the Oglala tribe). 5, Hohe, Asiniboin.
6, Wamnuxa-oin (Wamnuga-oin), 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-zaptan), Five lodges. 2,
Siha-sapa-qtca, Heal Blackfeet. 3, Hohe, Asiniboin. 4, Kanxi-cun-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 Tatanka-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
(Minikoozu), Minikanye-woju (Minikanye-wozu), or Minneconjou gentes. These
were given in 1884, with numbers 4 and 9, to Reverend H. Swift by No Heart
(Cante-wanica): 1, Unktce-yuta (Unkce-yuta), Eat-dung. 2, Glagla-hetca
(Glagla-heca), Slovenly. 3, Cunka-yute-cni (Sunka yute-sni), Eat-no-dogs.
4, Nixe-tanka (Nige-tanka), Big-belly. 5, Wakpokinyan (Wakpokinyan),
Flies-along-the-creek (wakpa). 6, Inyan-ha-oin (Inyan-h-oin),
Musselshell-earring. 7, Cikcitcela (Siksicela),
Bad-ones-of-different-sorts. 8, Wagleza-oin, Watersnake-earring. 9,
Wan-nawexa (Wan-nawega), 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-wahota),
Skin-smeared-with-whitish-earth.