The pre- and post-war dances are discussed under the chapter on war.
Chapter XXIII
POLITICAL ORGANIZATION OF TRIBES
Tribes, as we think of them, were non-existent as political units, and hence there were no tribal chiefs, but there were village chiefs, in the California province.
The self governing unit was always a village or a group of small closely adjacent villages. This is the political unit which was governed by the chief. Villages might consist of from four to about twenty-five earth lodges and bark huts with populations of from twenty-five to a hundred or more persons. Influential leaders, usually of much wealth—but not necessarily so—were recognized as head-men, exercising considerable authority over the smaller villages or separated groups of houses near villages. However the head-man’s authority was subservient to that of the chief.
Chieftainship was inherited through the father’s lineage, the oldest son being the first in succession. However, if the son were too young to take over, the deceased chief’s brother was temporarily in charge. The qualities of good character and knowledge were also important qualifications for chieftainship, and a chief could be deposed if he were not a good one. Tenure was normally for life, dependent upon satisfactory behavior and performance of his responsibilities.
The chief’s relatives hunted and fished for him, but he fed visitors and provided most of the food for feasts. The chief always directed community economic activities such as group fishing, deer hunting, and root digging expeditions. For this reason chiefs had to know much about game, fish runs, ripening seasons, et cetera, and had to possess good judgement to insure success of group undertakings. Chiefs also spoke to their people mornings and evenings, and at ceremonies and the like. Chiefs furthermore declared days of rest when chores were done about home. Another function was to arbitrate quarrels among the people.
Mountain Maidu villages had assistant chiefs besides, who were sons or brothers of the chiefs. This assistant advised the chief and substituted for him as the occasion demanded. A specific duty of his was the division of food at ceremonies.
Some chiefs had secondary female chiefs who in the case of the Maidu were daughters, among Atsugewi the chiefs’ wives. A woman in this capacity supervised preparation of food for feasts and in Atsugewi villages might give orders to men.
Atsugewi chiefs appointed clowns at ceremonies who were paid. Appointed messengers were a part of every chief’s staff. They were selected on the basis of both willingness to serve and ability. Maidu had about six messengers per village while the number varied among Atsugewi. Messengers were good speakers, reliable men, and were discharged if they failed in their duties. These included not only message running, but among Atsugewi, tending fires at ceremonies. For Maidu chiefs, messengers welcomed guests and traveled about gathering news and scouting. Special fire tenders were appointed in this tribe.
Atsugewi chiefs seem to have possessed greater prestige and authority than those of the mountain Maidu, the Yana, and the Yahi. The decisions of Atsugewi chiefs were final, but these had to be diplomatic if the chief were to remain popular. If a chief were unpopular some of his people would move to another village leaving the first chief’s community numerically weaker. Chiefs were generally well obeyed by rich and poor alike. In return, chiefs unfailingly had the interests of their people at heart. Atsugewi chiefs, specifically, set examples of industry, behavior, and judgement for their people. No doubt this was generally true of the chiefs of units in other local tribes too.