Villages of the Algonquian, Siouan, and Caddoan Tribes West of the Mississippi

by David I. Bushnell

The bark houses, which resembled "the log cabins of the whites," were shown by Capt. Eastman in one of his paintings. It was used as an illustration by Schoolcraft, and is here reproduced as plate [22], a. It is less interesting than the sketch of Kaposia, but in many respects the two are quite similar.

Several bark houses of the form just mentioned stood on the shore of Mille Lac, forming part of the Ojibway village visited in 1900, and similar to these were the "winter habitations," occasionally erected by the Menominee, as mentioned and figured by Hoffman as plate xviii in his work on that tribe. (Hoffman, (1), p. 255.) It is rather curious that these should be described as "winter habitations" among that Algonquian tribe, and as being occupied during the summer by the Siouan people. As a matter of fact this strong distinction may not have existed. The use of this type of house by the Foxes has already been mentioned. Whether these may be regarded as representing a purely aboriginal form of structure is not easily determined, but they will at once recall the unit of the long communal dwellings of the Iroquois. The slanting roof, the flat front and back, and the upright walls, all covered with large sheets of bark, were the same.

Again returning to the narrative of the Long expedition. Early in July, 1823, the party having rested at the mouth of the Minnesota, or St. Peters River, began ascending that stream. Having advanced a short distance they arrived at the village of Taoapa, better known as "Shakopee's Village," from the name of the chief of this band of the Mdewakanton. It stood in the present Scott County, Minnesota, and in the summer of 1823 "consisted of fifteen large bark lodges, in good order; they were arranged along the river. Some of them were large enough to hold from thirty to fifty persons, accommodated as the Indians usually are in their lodges. The ground near it is neatly laid out, and some fine corn-fields were observed in the vicinity. There were scaffolds annexed to the houses, for the purpose of drying maize, etc.; upon these we were told that the Indians sleep during very hot nights." Near the village were seen various scaffold burials, while "In the midst of the corn-fields a dog was suspended, his head decorated with feathers, and with horse-hair stained red; it was probably a sacrifice for the protection of the corn-fields during the absence of the Indians." Six miles above the village was Little Prairie. (Keating, (1), pp. 329-330.) Quite likely the structures at this village were similar to those described above, which resembled in outline the log cabins of the white settlers.

Wahpeton.

The Wahpeton, "dwellers among leaves," constitute one of the seven great divisions of the Dakota, and to quote from the Handbook: "Historic and linguistic evidence proves the affinity of this tribe with the Sisseton, Wahpekute, and Mdewakanton. Hennepin (1680) mentions them as living in the vicinity of Mille Lac, Minn., near the Mdewakanton, Sisseton, and Teton. On his map they are placed a little to the N. E. of the lake." While living in the seclusion of the vast forests which surrounded the great lakes of central Minnesota, the villages of the Wahpeton were probably formed of groups of bark or mat covered structures so typical of the region at a later day. Gradually they left the timbered regions, and about the first years of the last century were living near the mouth of the Minnesota River. Thence they appear to have moved up the stream, and during the summer of 1823 were encountered by the Long expedition in the vicinity of Big Stone Lake, in the present Lac qui Parle County, Minnesota. The account of the meeting with the Indians on the prairie, and later of their visit to the village, by the members of the expedition, is most interesting. On July 21, 1823, "While traveling over the prairie which borders upon this part of the St. Peter, that connects Lake qui Parle with Big Stone Lake, our attention was aroused by the sight of what appeared to be buffaloes chased across the prairie. They, however, soon proved to be Indians; their number, at first limited to two, gradually increased to near one hundred; they were seen rising from every part of the prairie, and after those in advance had reconnoitered us, and made signals that we were friends, by discharging their guns, they all came running towards us, and in a few minutes we found ourselves surrounded by a numerous band.... Some of them were mounted on horseback, and were constantly drumming upon the sides of their horses with their heels, being destitute both of whip and spur. Many of them came and shook hands with us, while the rest were riding all round us in different directions. They belonged, as we were told, to the Wahkpatoan, [Wahpeton] one of the tribes of the Dacotas.... As we rode towards their lodges, we were met by a large party of squaws and children, who formed a very motly group.... The village, to which they directed us, consisted of thirty skin lodges, situated on a fine meadow on the bank of the lake. Their permanent residence, or at least that which they have occupied as such for the last five years, is on a rocky island, (Big Island), in the lake, nearly opposite to, and within a quarter of a mile of, their present encampment. Upon the island they cultivate their cornfields, secure against the aggressions of their enemies. They had been lately engaged in hunting buffalo, apparently with much success. The principal man led us to his lodge, wherein a number of the influential men were admitted, the women being excluded; but we observed that they, with the children, went about the lodge, peeping through all the crevices, and not unfrequently raising the skins to observe our motion. They soon brought in a couple of large wooden dishes, filled with pounded buffalo meat boiled, and covered with the marrow of the same animal; of this we partook with great delight." This was followed by another feast, in a near-by tent, and still a third where a dog had been killed and prepared, "which is considered not only as the greatest delicacy, but also as a sacred animal, of which they eat only on great occasions." The party did not remain long at the village, but continued on up the lake shore, and soon encountered on a bluff "two Indian lodges, in one of which was Tatanka Wechacheta, (the buffalo man,) an Indian who claims the command of the Wahkpatoans." Later in the day the party returned to these lodges, where "the chief, and his principal men, were in waiting. We entered the skin lodge, and were seated on fine buffalo robes, spread all round; on the fire, which was in the centre of the lodge, two large iron kettles, filled with choicest pieces of buffalo, were placed.... Our hosts were gratified and flattered at the quantity which we ate; the residue of the feast was sent to our soldiers. In this, and every other instance where we have been invited to a feast by Indians, we observed that they never eat with their guests." (Keating, (1), I, pp. 367-373.)

The village of skin-covered tipis standing on the shore of the lake, as seen by members of the expedition on that July day nearly a century ago, must have resembled the painting later made by Capt. Eastman, which is reproduced in plate [22], b, taken from Schoolcraft. In the painting the tipis are undoubtedly too closely placed, but otherwise they are quite accurately shown. This illustration as used in Schoolcraft bears the legend "Dakotah Encampment."

Yanktonai.

Like other divisions of the Dakota, the Yanktonai formerly lived in the thickly timbered region surrounding the headwaters of the Mississippi, in the central portion of the present State of Minnesota, and, like them, moved southward and westward until they reached the plains and the habitat of the buffalo. Although in their earlier home they undoubtedly reared the mat-covered structures, nevertheless when they reached the open country they constructed the conical skin lodge.

During the latter part of July, 1823, the Long expedition reached a village of this tribe then standing in the vicinity of Lake Traverse, in the present Traverse County, Minnesota. In the narrative of the expedition very little is said regarding the appearance of the encampment, which may not have offered any peculiar features, but much was said concerning the dress and ways of the inhabitants. In part the narrative states: "The principal interest which we experienced in the neighbourhood of Lake Traverse, was from an acquaintance with Wanotan, (the Charger,) the most distinguished chief of the Yanktoanan tribe, which, as we were informed, is subdivided into six bands. He is one of the greatest men of the Dacota nation, and although but twenty-eight years of age, he has already acquired great renown as a warrior." As the party neared the establishment of the Columbia Fur Company, on the border of the lake, "a salute was fired from a number of Indian tents which were pitched in the vicinity, from the largest of which the American colours were flying. And as soon as we had dismounted from our horses, we received an invitation to a feast which Wanotan had prepared for us." Three dogs had been killed and prepared for the great occasion. "We repaired to a sort of pavilion which they had erected by the union of several large skin lodges. Fine Buffalo robes were spread all around, and the air was perfumed by the odour of sweet scenting grass which had been burned in it. On entering the lodge we saw the chief seated near the further end of it, and one of his principal men pointed out to us the place which was destined for our accommodation; it was at the upper end of the lodge." (Keating, (1), I, pp. 429-432.)

Arranging the skin covers of several large tipis in such a way as to form a single shelter, to serve as a ceremonial "lodge," was the custom of many tribes, and other instances will be mentioned. But another and more elaborate form of structure was used by the tribes just mentioned. In 1858, when describing certain customs of the people then living along the course of the Minnesota and in the vicinity of Lake Traverse, Riggs referred to the sacred dance and said: "Among the Dakotas a most remarkable society exists which is called Wakan wachepe, or Sacred Dance, of which the medicine sack is the badge. It may be regarded as the depository and guardian of whatever they esteem as wakan, or sacred." He then related the contents of the bag and the meaning of the ceremony, and continues: "A large skin lodge is usually occupied as the center of operations, the door of which is made wide by throwing up the corners. From this, on each hand, extends a kind of railing, some thirty or forty feet, on which skins are thrown. The entrance is at the farther end. All around the inside of this sanctum sanctorum and along the extended sides sit those who are called to the dance. Beyond this and near the place of entrance is a fire, with great kettles hanging over it, which are filled with dried buffalo meat or other food; and near by lay several packs or bags of the same, which are consecrated to the feast. The whole village are gathered around and are looking over or peeping through the holes in the barricades." Much was then told about the strange and curious ceremonies enacted within the lodge. (Riggs, (1), pp. 505-506.)