Notes on the Weasel in Historic Plains Indian Culture

Abstract

One of the smaller mammals of the Creat Plains is the short-legged, slender-bodied, agile and aggressive weasel. The historic Indian tribes of this region did not eat the weasel, but the northern tribes snared these animals in winter to obtain their handsome white pelts. Winter weasel pelts were coveted items in both intratribal and intertribal trade and were used by many tribes to decorate war bonnets, and the finest men’s shirts and leggings. Whole weasels were sometimes tied to shields as war medicine, and some Siouan tribes carv, ed representations of the weasel at the ends of their wooden war clubs. Among the Plains Indians the association of the weasel with warriors’ clothing and weapons appears to have been derived from their recognition of the fighting qualities of the weasel.     

Climate,Acculturation, And Costume A History Of Women’S Clothing Among The Indians Of The Southern Plains

Abstract

This paper accepts Clark Wissler’s dictum, offered as long ago as 1915, in his pioneer study of Plains Indian clothing, that for such perishable objects as costume “real historic data is usually available.” Applying a combination of evidence provided by dated, first-hand, written observations, early drawings and later photographs, as well as selected well documented specimens preserved in museum collections to a study of historic Southern Plains Indian women’s body costume one finds that south of the northern limit of 180 frost-free days the prevailing women’s attire prior to the mid-19th century was a skin skirt and a poncho of the same material. In warm weather the poncho was often omitted sometimes exposing a wearer’s profusely painted or tattooed mammae. By the 1820s some women of affluent families made their garments of trade cloth. By the 1850s a long, trade cloth dress, with kimono sleeves and inset gores was becoming fashionable. This garment, in turn, was superceded among women of status by a three piece skin dress after buckskin became relatively scarce. The two piece skin dress which Wissler proposed as the “plains style” was never typical of the tribes of the Southern Plains. Rather the evidence argues against culture area uniformity in women’s clothing, while suggesting that climate and acculturation resulting from white contact strongly influenced a variety of dress styles among the women of the plains tribes. Indeed the body garments worn by women on the Southern Plains prior to 1850 strikingly resemble those depicted on classic figurines from Vera Cruz, Mexico, while they differed totally from garments worn by women of Northern Plains tribes during early historic times.     

The Identity of La Salle’S Pana Slave

Abstract

In June 1682 Robert Cavelier, Sieur de La Salle, was presented with a “Pana” boy by the Illinois Michigamea Indians. The boy told La Salle of his history as a captive in four Indian tribes. He described Indian village locations and listed the tribes which had “many” horses. The significance of the information for which he was the source depends on the tribal identity of the captive. It has been suggested in anthropological literature that “Pana” indicated “Pawnee,” Ponca, Arikara, Wichita, even Apache. After examination of evidence-linguistic, cultural, historical - it seems most likely he was a Southern Pawnee, a Wichita. If this was so, then his information substantiates the theory of Kroeber, Brant and others that some Kiowa Apaches were still living in the southern Plains in the late 17th century.     

From Band To Tribe On The Plains11

Abstract

Cultural ecologists, such as Steward and Shirnkin, hold that the core features of a culture, namely socio-political systems, are closely related to subsistence activities and economic arrangements which, in turn, are influenced but not ecessarily determined by the natural habitat of the group. A study of the Plains adaptations of the Piegan, Kiowa, Comanche, Plains Cree, and Plains Shoshone throw some doubt on this the sis. The Piegan (and other Blackfoot tribes), Plains Shoshone, and Kiowa share common forms of political organization with other Plains tribes but the Comanche and Plains Cree represent atypical cases in. this regard. The first three tribes developed pan-tribal sodalities while the latter two did not do so. The presence or absence of these pan-tribal sodalities conditioned the extent to which tribal integration occurred in these groups. The subsistence activities of these tribes alone do not account for the weak or strong development of pan-tribal structures. Factors in the total environment of each tribe, or niche, account for these differences. These differences in political organization cannot be attributed solely to differences in subsistence activities nor economic arrangements as they are influenced by the specific natural habitat of each tribe.     

Giving Away: the Ceremonial Distribution of Goods Among the Northern Cheyenne of Southeastern Montana

Abstract

The Northern Cheyenne, like most Plains reservation tribes, frequently hold public distributions of goods called give-aways. Give-aways occur throughout the year in order to honor individual Cheyennes and, through the obligation of reciprocity, intra-tribal and inter-tribal ties are established and maintained. The give-away exchanges and their functions are analyzed utilizing Marshall Sahlins’ typology of primitive exchange.     

Antler Tine Scraper Handles in the Central Plains

Abstract

In the perspectives of archaeology, it is evident that the widespread antler-handled fleshing adz used by most historic Plains Indian tribes was preceded in the region by other types of hafted skin-working tools. These, inferentially, varied in construction and materials from area to area, but were everywhere provided with planoconvex chipped stone blades - the familiar and omnipresent end scraper of the Plains. In early historic times in the Central Plains, curved antler handles with stone blades are thought from archaeological evidence to have been used not in adz fashion but with a pushing motion, away from the operator. The relative abundance, variety in size and form, and longevity as an artifact type of the plano-convex end scraper raises various questions that invite further inquiry.     

The Henry Davis Drum Rite: An Unusual Drum Religion Variant of the Minnesota Ojibwa

Abstract

The Drum religion or Dream dance is basically a variant of the ceremonial Grass dance which has been modified into a religion. Though definitely a revitalization movement, it has no connection with the Ghost dance or “Messiah cult”. The religion is instead accommodative in nature, stressing brotherhood and good will between Indians and Whites. Though presently obsolescent the religion was once practiced by a large number of Midwestern tribes. The Henry Davis drum rite, witnessed in 1963, is a variant of the seasonal drum ceremonies practiced by the Ojibwa at Mille Lacs, Minnesota. It is somewhat unusual, even in terms of the Drum religion, in the large number of Christian elements incorporated into the rite.     

A Mathematical Theory of Horse Adoption on The North American Plains

Abstract

The horse complex and its subsequent influence on Plains culture is a major topic of Plains anthropology. Treatment of the topic has involved three trains of thoughts: 1) the process (form and rate) of horse adoption, 2) the spatial diffusion of the horse northward, and 3) the influence of the horse on Plains culture. This paper contributes to the study of the horse complex by focusing primarily on the adoption aspect of the problem and, secondarily, on the social implications for the plains area of the temporal regularity evident. The paper outlines a new theoretical explanation of the actual process of horse adoption-an S-curve hypothesis suggesting that adoption initially accelerated rapidly and then declined more slowly as all Plains tribes ultimately adopted the horse. We verify this hypothesis with documented empirical evidence on the adoption process derived from Ewers (1955). The empirical evidence and S-curve interpretation suggest: 1) two distinct groups of Plains tribes existed on the Plains, a southern and northern, separated by two webs of communication, 2) that this communication was frequent, and 3) that the two systems were well developed before the arrival of the horse.     

Structure And Complexity Of Medicine Bundle Systems Of Selected Plains Indian Tribes

Abstract

A general overview of the medicine bundle complex of historic Plains Indians is presented in order to elucidate its systemic components. A working definition of the medicine bundle complex is offered, based on the following criteria: acquisition, purpose. material makeup of the bundle, ritual use, and disposition. The underlying conceptual principle of power transfer is discussed in conjunction with these systemic components.By drawing on selected tribal examples, the structure and complexity of specific tribal manifestations of the medicine bundle complex or system are examined in light of ecological adaptations and organizational complexity. It is suggested that the complexity of tribally-oriented bundle systems within the sample are a function of the level of organizational complexity of the selected tribes. Organizational complexity, in turn, is seen as developing out of certain ecological conditions, augmented by the pre-horse cultural backgrounds of the representative tribes.     

The Evolution of Plains Indian Kin Terminologies:

Abstract

The striking similarity in basic terminological pattern among Plains tribes, and the absence of this pattern elsewhere in North America, is not accounted for by existing general theories of the evolution of kin terminologies. The development of this pattern is explained here in terms of a theory which abandons the assumption that terminological patterns are reflections of social structure. It is argued that the basic process in this development was the tactical or metaphoric extension of sibling terms to cross-cousins as a response to the increased importance of solidarity under the conditions of Plains life, and the subsequent incorporation of this extension into the meanings of the sibling terms. This hypothesis not only accounts for the distribution of terminological patterns in the Plains area, but illuminates the general relationship of kin terminology to social structure.     

A Re-Analysis of the Routes of Coronado and Oñate into the Plains in 1541 and 1601

Abstract

A re-study based upon translations of the original documents is made of the many published routes suggested for Coronado’s and Oñate’s routes into the Plains. The point is made that disagreements among historians stem from the differing initial point of reference, a bridge thrown across a large river. Others have identified this river as the Pecos but Schroeder feels the evidence shows this is the Canadian River. Coronado’s route is then traced across the Plains to the Cimarron River. From this point to Quivira Schroeder is in agreement with other historians that the route was along the Arkansas River. He also agrees with Wedel’s archaeological location of Quivira as being in the Rice-McPherson County area of Kansas. The separate routes of Coronado’s army and party are then traced back to the Pecos Pueblo along what Schroeder deduces to have been more or less a straight line across the Oklahoma-Texas Panhandles.

Oñte’s later trip into the Plains is compared with Coronado’s. Considered in some detail are the intervening location of the Apachean and Plains Caddoan groups in relation to each other as suggested by the statements of the various chroniclers. The conclusion is reached that Oñate’s Quivira was located farther south than that visited by Coronado. Schroeder feels that Wedel’s archaeological work supports this view and concludes that Oñate’s Quivira extended slightly farther south along the Chicaskia River near Ponca City, Oklahoma.     

The Tipi as an Element in the Emergence of Historic Plains Indian Nomadism

Abstract

The general consensus of the tipi as a modification of the circumboreal conical lodge is narrowed down by a suggestion of the tipi’s origin in the northeastern boreal forest, which is supported by evidence of intermediary forms and the early use of the tipi northeast of the Plains.     

Timber Procurement and Village Location in the Middle Missouri Subarea

Abstract

Foodstuffs have frequently been regarded as one of the foremost variables when considering population distribution and village location across the landscape. However, other variables may be at least as important as the availability of food. Timber has been noted as a material that is important for fuel and construction purposes, and in some cases can be resource that is crucial for population maintenance in an area.

The importance of timber is examined for the Plains Village populations of the Middle Missouri Subarea, timber succession is examined, and village location in relation to timber resources hypothesized     

Contraceptive Charms Among the Plains Indians

Abstract

Although Clark Wissler and Sister M. Inez Hilger have recorded the use of contraceptive charms by the Blackfoot and Arapaho, the Piegan specimen illustrated here may be unique to museum collections. Indications that use of these charms survived into the middle years of the present century suggest the possibility of obtaining more detailed information about their use among other tribes of Plains Indians through field work.     

A Reexamination of Roper’S Trend-Surface Analysis of Central Plains Radiocarbon Dates

Abstract

A reexamination of Roper’s (1976) trend-surface analysis of Central Plains radiocarbon dates indicates that 1) a nonlinear trend in the data was not recognized, and 2) the dates of the trend-surface contours given in her map of the Central Plains are in error. A revised trend-surface model is presented which better describes the site data and more closely agrees with the Central Plains cultural sequence.     

Demographic and Osteological Evidence for Warfare at the Larson Site,South Dakota

Abstract

A demographic and osteological analysis of skeletons from the Larson Village Site (39WW2), Walworth County, South Dakota, is presented. The site was an Arikara village dating to about A.D. 1750-1785. Within the village, the scattered and commingled bones of 71 individuals were discovered. Sixty-one of the skeletons were on earthlodge floors, an extremely unusual occurrence in the Plains. The objective of this analysis was to determine whether the cause responsible for these unburied remains was Intertribal warfare: the evidence is strong that it was.     

The Identity and Demography of the Plains-Ojibwa

Abstract

One of the largest Indian tribes of the northern praries is the Bungi or Plains-Ojibwa, Despite their importance in the historic period they go unmentioned in most histories. In large part this is due to semantic confusion in their identification by writers and official agencies.

In language, social organization, art, ceremonial, and costume the Plains Ojibwa is a distinct ethnic group. Although they are descended from Woodland groups, 150 years of separate political and cultural existence has made them a distinct tribe.

The gradual migration of small Ojibwa groups unto the Plains began near the end of the 18th century. By 1800 those living west of the Red River of the North were beginning to be thought of as a distinct group. However, confusion as to their irlentity has persisted.

At present 2 ethnic groups make up the Plains-Ojibwa, a “full-blood” minority group and a metis group which, although basically PlainsOjibwa with some Cree admixture, has a large amount of French as well as other European blood.     

A Yuwipi Ceremony at Pine Ridge

Abstract

The final phase of the Dakota Yuwipi cult, a rite for curing the sick and foretelling the future, is described. It was held at Pine Ridge, South Dakota for the purpose of forecasting the chances of a candidate’s being elected chairman of the tribal council.

The candidate prepared for the ceremony by fasting, sweat baths, and prayer. The rite found 13 Indians and 3 non-Indian guests seated on 3 sides of a cleared room which had all openings blanketed. After preliminary ritual in which the medicine man was tied in a blanket, lights were put out and singing commenced. Lights came on twice as the candidate was escorted to and from the medicine man. During a last song series, sparks flew around the room, rattles shook, wind blew, beds tilted, etc. The medicine man then answered questions of the guests. He finally foretold the success of the candidate in the coming election. When the light came on the medicine man was found untied with the rope neatly balled beside him.

The reaction of the Indian guests was one of belief and fright. I:espi te candidate’s loss of the election the writer believes it was a wise political maneuver on the part of the mixedblood candidate to identify with the large faction of full-blood voters.     

Stones,Solstices and Sun Dance Structures

Abstract

Eleven boulder configurations in Saskatchewan were examined in 1975 for possible astronomical alignments. Three were found to contain alignments to summer solstice phenomena. Ethnographic interviewing failed to discover any tradition of solstice marking in the historic tribes of the Northwestern Plains, but did suggest that the boulder configurations may have been constructed for the private observations of calendar-keeping shamans. Ethnoarchaeological mapping of a 1975 Sun Dance camp revealed that the ceremonial structures were aligned to sunrise, but whether this was deliberate, and if deliberate, traditional, could not be determined.