Names.
Each individual has a name. The name is single in that there is neither family nor band name; though some persons, especially men, possess several names, these are co-ordinate and never used jointly. The right to name the child rests with the father; though he rarely confers it in person unless a man of great importance. He usually calls in a man of distinction who receives presents in return for his services. A woman may be called, but less often than a man, be the child male or female. There is no fixed time for this, but it is not considered right to defer it many weeks after birth. The namer asks to have a sweat house made which he enters, often in company with the father and other men he chances to invite. After the usual sweat house ceremonies, the namer suggests two or three names for consideration by the family. A selection is then made, the father, in any event, having the right of final approval. Prayers are usually offered by the namer. The conferring of the name is regarded as of very great importance since the manner of its doing is believed to influence the fate of the child during the entire span of life. The virtue of the naming is greatly enhanced, if the officiating person is one of great renown.
The name chosen may have various origins. As a rule, it will be the name of some person long dead, if possible one of great distinction. Thus, the writer was in a way adopted by a Blood head man, who gave him choice of two names, one that of a distinguished warrior, the other of a great medicine man. If a person living is known to bear the preferred name, it may be slightly modified by the change or addition of attributes. Thus, Little Dog may become White Dog, or simply Dog, to distinguish the bearer from another of the same name. In all such cases, there is the feeling that the name itself carries with it some power to promote the well being of him upon whom it is conferred. Again, a father may name the child from deeds of his own, as Two-guns, Takes-the-shield, etc. As a rule, unless he has weighty deeds to his credit, the father will not himself venture to confer a name. As always, there is the feeling that unless the name is of great worth, the fates will be adverse to the named. Sometimes, one may have a dream or hear a voice that gives him power to confer a name; it goes without saying that such is considered highly efficacious.
Mothers usually give the baby a special name according to some characteristic habit or expression. This name is rarely used by others.
Women seldom change their names but men always do. When the youth goes on his first war party his companions give him a new name. This name often carries with it an element of ridicule and should the youth show reluctance at its proposal it will be changed to Not-want-to-be-called-etc. After the party has returned the family will say to the youth, “Well, I suppose you have a new name: I suppose it is the name of some old grandmother, etc.” Then the youth is forced to give his new name which is certain to excite great merriment and teasing. Later, when the youth performs some worthy deed, he will be given a new and more dignified name. This will be his name as a man, though subject to change at any time. Names are sometimes formally changed at the sun dance by the chief-weather-dancer who announces, “Now, if you wish this man to aid you, if you call upon him for help, etc., you must address him as ——. His other name is now left behind at this place.” At other times the change of names is less formal and may be at the sole initiative of the person concerned. In practice, it seems that a man never really abandons a name though always spoken of by the last conferred or current name since he will say that he has two, three, or any number, as the case may be, enumerating all those given him during his life. While to ask a man his name is very rude, he himself seems free to speak of it on his own initiative. The custom seems to rest upon ideas of politeness, since not to have heard a man’s name even before meeting him is said to reflect upon his good standing among the people.
Bands.
Each of the three tribes is composed of bands, kaiyok′ kowŏmmostĭijaw, implying not only bonds of friendship but bonds of blood.[[23]] These bands have been discussed by Grinnell who considers them true gentes[[24]] though he states that in recent times, at least, the adherence to exogamy was not absolute. For our part, we have met with many contradictory statements and observations among the Indians now living, so that we can do no more than offer what seems to be the most consistent view of the data available.
In the first place, while the band is a definite group in the minds of the Indians and every individual knows to what band he belongs, they manifest uncertainty as to how membership is determined and as to its bearing upon marriage restrictions. There is, however, no evidence of a belief in a band ancestor, human or animal; and, hence, no band totem. The name of the band has no relation to a founder but is supposed to designate, in a way, some peculiarity common to the groups as a whole. Thus, the names are in theory and kind the same as tribe names—Blood, Piegan, etc.—originating normally after the manner of object names in general and apparently not in conformity to some system or belief concerning descent or relationship.
At marriage, the wife goes to her husband and is considered as belonging to his band. The general feeling seems to be that the children belong to the band of their father. Should the father die, the mother and children will go to their relatives best able and willing to care for them, but the children will always be called after their father’s band. Should the mother’s relatives in her own band be few and not as able to care for the children as the father’s people, they remain in the father’s band. These relatives may live in the same band, but in any event, the mother takes the dependent children with her. Should she marry in another band, as is frequent, her children may reside with her in their step-father’s band. There is no rule governing cases of this sort and it is said that the children usually go to the band in which they have the strongest ties. Yet, they are seldom really lost to the sight of the father’s band and are often reminded by them that they properly belong to their band. Thus, it seems that the bands are in part, at least, gentes. Yet a man may change his band even in middle life.[[25]]
For a man to join the band of his wife at marriage is not unusual. The reasons for such changes are usually selfish, in that greater material and social advantages are offered, but we have no suggestion of such transfers being made with the idea of recruiting a depleted band. A man who changes his band may become a head man or even a chief without hindrance, as in the case of a well-known Piegan chief now living. Thus, it appears that there is no absolute rule of descent in band membership and that what bonds exist are rather those of real blood relationship than of an artificial system. Further, it appears that continuous residence or association with a band is practically equivalent to membership therein. The individual seems free to select his band.