The organized men’s societies among the Blackfoot were, when in large camps, subject to the orders of the head chief or executive of the council and on such occasions seem to have exercised the functions of the head men of the respective bands. This subject will be taken up under another head, but it is a matter of some interest to note how, when such camps were formed, the head men of the bands were merged into a council for the whole and the men’s societies became their executive and police agents under the direction of the head chief. Thus, when there was danger, certain societies were detailed to guard duty, especially at night. As the chief aim of an organized summer camp was to hunt buffalo and the success of a general hunt depended upon successful co-operation, the discipline was devised to that end. The head chief gave out orders for making and breaking camp, and rules and punishments were announced. Thus, a man found running buffalo or riding about outside without orders might have his clothes torn off, be deprived of his arms, his horse’s ears and tail cropped. Should he resist, he might be quirted and his hair cropped. His tipi and personal property might be destroyed. However, these were extreme punishments, it being regarded as best to get along by persuading the would-be wrong-doer to desist. The punishment inflicted by the members of societies were not personally resented, as they were acting entirely within their rights. As to whether the men’s societies were police by virtue of their own membership, or whether they were individually called out to form an independent body is not certain, but will be discussed elsewhere.
A long time ago Nathaniel J. Wyeth[[28]] set down some interesting theories concerning the economic reasons for the unorganized state of the Shoshone in contrast to the buffalo-hunting horsemen of the Plains. He doubtless sensed a truth in so far as the camp organization of the Plains is considered as a type of government having for its chief function the supervision and conservation of their immediate resources. Perhaps of all cultural phases in this area, the one most often detailed in the older literature is the organization and control of the camp when pursuing buffalo. So far as we have read, the accounts for the different tribes are strikingly identical and agree with the data from the Blackfoot. In most every case, the horse, the tipi, the camp circle, and the soldier-band police were present, even though the participants, when at home lived in houses and cultivated corn. That the camp circle, or band circle, is a special type of tribal political organization in this area seems obvious. It would be suggestive to know just how some of the tribes having clan organizations adjusted themselves to this scheme when using the circle.[[29]]
| [27] | One informant commented on this paragraph as follows: When the payment is made it is through the head men of the bands concerned. The head man of the band to which the wronged party belongs is given the offerings and he passes on them. When he judges them ample, he takes them to the wronged party and tells him to drop the case now since he has received full damages. |
| [28] | Schoolcraft, 205-228. |
| [29] | We have heard that the Winnebago used a provisional band scheme for the circle, entirely independent of their regular social organization and in conscious imitation of the Dakota. If this proves correct, it will throw some light on the whole problem of bands and camp circles. |
Property Rights.
When a man dies his property is raided by the relatives. The older sons usually take the bulk but must make some concessions to all concerned. If the children are young, the father’s relatives take the property. In any event, nothing goes to the widow. She may, however, retain her own personal property to the extent of that brought with her at marriage. She may claim, though not always with success, the offspring of her own horses. These are horses given her by her relatives and friends. Though not clearly thought out, the feeling seems to be that as the widow returns to her band she is entitled to take only such property as she brought with her at marriage.
At the death of a wife, her personal property is regarded as due her relatives, and may go to her daughters, if grown, otherwise back to her band. Theoretically, at least, the woman owned the tipi, the travois, the horse she rode, her domestic implements and clothing. Even to-day, when the white conception of property tends to dominate, a man seldom speaks when his wife bargains away her own hand-work, bedding, and house furnishings.
Formerly, disputes concerning property were taken to the head men for adjustment: now the settlements of estates go to the authorized Indian court. Property was bequeathed by a verbal will. A man would state before witnesses and his relatives what horses and property were to go to the wife, to the children, etc. At present, written wills are sometimes executed to protect the family. Under the old régime, the relatives sometimes disregarded the wishes of the deceased and left nothing for the widow and children; but, if a woman of good character with many relatives, she was seldom imposed upon.