ILLUSTRATIONS.
Text Figures.
| [1.] | Section of a decorated Tipi |
| [2.] | Selected Figures from a decorated Tipi |
| [3.] | Symbols used in War Records |
| [4.] | Methods of recording the Capture of Horses |
| [5.] | Highly conventionalized Symbols |
| [6.] | A sand Map showing the Course of a War Party |
| [7.] | Map recording a Battle |
| [8.] | Wooden Tops |
| [9.] | A Stone Top |
| [10.] | Top Whip with Lashes of Bark |
| [11.] | Gaming Bows and Arrows |
| [12.] | A Wooden Dart |
| [13.] | The Wheel Game |
| [14.] | A Shinny Stick |
| [15.] | The Four-stick Game |
Introduction.
In this third paper on the ethnology of the Blackfoot Indians full recognition should again be given Mr. D. C. Duvall, with whose assistance the data were collected by the writer on a Museum expedition in 1906. Later, Mr. Duvall read the descriptive parts of the manuscript to well-informed Indians, recording their corrections and comments, the substance of which was incorporated in the final revision. Most of the data come from the Piegan division in Montana. For supplementary accounts of social customs the works of Henry, Maximilian, Grinnell, Maclean, and McClintock are especially worthy of consideration.
Since this paper is an integral part of an ethnographic survey in the Missouri-Saskatchewan area some general statements seem permissible for there is even yet a deep interest in the order of social grouping in different parts of the world and its assumed relation with exogamy, to the current discussion of which our presentation of the Blackfoot band system may perhaps contribute. We believe the facts indicate these bands to be social groups, or units, frequently formed and even now taking shape by division, segregation and union, in the main a physical grouping of individuals in adjustment to sociological and economic conditions. The readiness with which a Blackfoot changes his band and the unstable character of the band name and above all the band’s obvious function as a social and political unit, make it appear that its somewhat uncertain exogamous character is a mere coincidence. A satisfactory comparative view of social organization in this area must await the accumulation of more detailed information than is now available. A brief résumé may, however, serve to define some of the problems. Dr. Lowie’s investigation of the Assiniboine reveals band characteristics similar to those of the Blackfoot in so far as his informants gave evidence of no precise conscious relation between band affiliation and restrictions to marriage.[[1]] The Gros Ventre, according to Kroeber, are composed of bands in which descent is paternal and marriage forbidden within the bands of one’s father and mother, which has the appearance of a mere blood restriction.[[2]] The Arapaho bands, on the other hand, were merely divisions in which membership was inherited but did not affect marriage in any way.[[3]] The Crow, however, have not only exogamous bands but phratries. The Teton-Dakota so far as our own information goes, are like the Assiniboine. For the Western Cree we lack definite information but such as we have indicates a simple family group and blood restrictions to marriage. The following statement by Henry may be noted: “A Cree often finds difficulty in tracing out his grandfather, as they do not possess totems—that ready expedient among the Saulteurs. They have a certain way of distinguishing their families and tribes, but it is not nearly so accurate as that of the Saulteurs, and the second or third generation back seems often lost in oblivion.”[[4]] On the west, the Nez Perce seem innocent of anything like clans or gentes.[[5]] The Northern Shoshone seem not to have the formal bands of the Blackfoot and other tribes but to have recognized simple family groups.[[6]] The clan-like organizations of the Ojibway, Winnebago and some other Siouan groups and also the Caddoan groups on the eastern and southern borders of our area serve to sharpen the differentiation.
The names of Blackfoot bands are not animal terms but characterizations in no wise different from tribal names. Those of the Assiniboine, Gros Ventre, Arapaho, Cheyenne, and Teton-Dakota are, so far as reported, essentially of the same class. It seems then that the name system for these bands is the same among these neighboring tribes of the area and that it is an integral part of the whole system of nomenclature for groups of individuals. This may be of no particular significance, yet it is difficult to see in it the ear marks of a broken-down clan organization; it looks for all the world like an economic or physical grouping of a growing population.