[115] The term gens, as here used, implies descent in the male line. It is also well in this connection to recall the fact that the Sioux were in no sense a nation but acted as bands, each band being entirely separate, distinct, and independent from any other.—See Dorsey’s Siouan Sociology in the Fifteenth Annual Report of the Bureau of American Ethnology, p. 213 ff.
[116] Richman’s The Tragedy at Minnewaukon in John Brown among the Quakers, pp. 207, 208; Hodge’s Handbook of the American Indians, Pt. II, pp. 891, 902; Robinson’s A History of the Dakota or Sioux Indians in the South Dakota Historical Collections, Vol. II, pp. 215, 216; House Executive Documents, 1st Session, 35th Congress, Vol. II, Pt. I, p. 359.
[117] House Executive Documents, 1st Session, 35th Congress, Vol. II, Pt. I, p. 359; The Spirit Lake Massacre and Relief Expedition in the Roster and Record of Iowa Soldiers, Vol. VI, p. 887.
[118] Robinson’s History of the Dakota or Sioux Indians in the South Dakota Historical Collections, Vol. II, pp. 204, 216.
[119] Executive Documents, 1st Session, 35th Congress, Vol. II, Pt. I, p. 389; Hubbard and Holcombe’s Minnesota in Three Centuries, Vol. II, p. 220.
[120] Following the murder of Tasagi, Inkpaduta either through choice or fear became an exile from the band of Tasagi. His flight to the band of his father had automatically made him one. Doane Robinson in his Sioux Indian Courts in the South Dakota Historical Collections, Vol. V, pp. 404, 405, thus describes how a Wahpekuta became an exile:
“If the offense was peculiarly repellent to the better sentiment of the camp the court might insist upon the summary infliction of the sentence imposed. This might be the death penalty, exile or whipping; or it might be the destruction of the tepee and other property of the convict.... For some offenses a convict was exiled from the camp, given an old tepee and a blanket, but no arms, and was allowed to make a living if he could. Sometimes he would go off and join some other band, but such conduct was not considered good form and he usually set up his establishment on some small hill near the home camp and made the best of the situation. If he conducted himself properly he was usually soon forgiven and restored to his rights in the community. If he went off to another people he lost all standing among the Sioux and was thereafter treated as an outlaw and a renegade. The entire band of Inkpaduta, once the terror of the Dakota frontier, was composed of these outlaws.” It was Inkpaduta’s flight to his father’s band at this time that lost, for him, all standing with the followers of Tasagi. See also Robinson’s A History of the Dakota or Sioux Indians in the South Dakota Historical Collections, Vol. II, pp. 343, 344.
[121] Hubbard and Holcombe’s Minnesota in Three Centuries, Vol. III, p. 220.
[122] Hubbard and Holcombe’s Minnesota in Three Centuries, Vol. III, p. 221.
[123] Hubbard and Holcombe’s Minnesota in Three Centuries, Vol. III, p. 217.