We have seen in the Blackfoot system the suggestion that the band circle or camp circle organization is in function a political and ceremonial adjunct and that the exogamous aspects of these bands were accidental. So far as we know this holds to a degree for other tribes using the band circle.[[7]]
It seems probable that many discussions of social phenomena could be expedited if clear distinctions were established between what is conventional and what is the result of specific functions and adaptations. Unfortunately, our ignorance of the processes involved and their seeming illusiveness of apprehension make such a result well-nigh hopeless. By the large, conventional things, or customs, appear to be products of ideation or thinking. Now a band circle is clearly a scheme, a conception, that may well have originated within the mental activities of a single individual, a true psychic accident. Indeed this is precisely what conventions seem to be—customs, procedures or orders that happen to become fixed. A band, on the other hand, is not so easily disposed of. The name itself implies something instinctive or physical, as a flock, a grove, etc. Something like this is seen in the ethnic grouping of the Dakota since we have the main group composed of two large divisions in one of which is the Teton, this again sub-divided among which we find the Ogalalla, and this in turn divided into camps, etc. Though detected by conventionalities of language this dividing and diffusing is largely physical, or at least an organic adjustment to environment. Then among the Ojibway we have a population widely scattered in physical groups but over and above all, seemingly independent, a clan system; the latter is certainly conventional, but the former, not. Now the Blackfoot band seems in genesis very much of a combined instinctive and physical grouping, in so far as it is largely a sexual group and adapted to economic conditions. In its relation to the band system of government and its exogamous tendency it is clearly conventional. What may be termed the conventional band system consists in a scheme for the tribal group designated as a band circle. This scheme once in force would perpetuate the band names and distinctions in the face of re-groupings for physical and economic reasons. Something like this has been reported for the Cheyenne who have practically the same band scheme but live in camps or physical groups not coincident with the band grouping, hence, their band was predominatingly conventional. The following statement of the Arapaho, if we read correctly, is in line with this: “When the bands were separate, the people in each camped promiscuously and without order. When the whole tribe was together, it camped in a circle that had an opening to the east. The members of each band then camped in one place in a circle.”[[8]] All this in turn seems to support the interpretation that the band circle system is merely a conventionalized scheme of tribal government. We have noted that among the Blackfoot the tribal governments are so associated with the band circles that they exist only potentially until the camps are formed; at other times each band is a law unto itself. So far as our data go something like this holds in part at least, for the neighboring tribes. As a hypothesis, then, for further consideration we may state that the band circles and the bands are the objective forms of a type of tribal government almost peculiar to this area, an organization of units not to be confused with the more social clans and gentes of other tribes to which they bear a superficial resemblance. In closing, we may remark that exogamy is often but a rule for marriage respecting some conventional groupings. The Blackfoot appear to have paused at the very threshold of such a ruling for their bands.
December, 1910.