The Social Life of the Blackfoot Indians. Clark Wissler

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       Clark Wissler

      The Social Life of the Blackfoot Indians

      Published by Good Press, 2019

       [email protected]

      EAN 4064066233457

Table of Contents

       ILLUSTRATIONS.

       Introduction.

       Tribal Divisions.

       Courtship.

       Marriage and Its Obligations.

       Plurality of Wives.

       Potential Wives.

       The Mother-in-Law Taboo.

       Divorce.

       Relationship.

       Names.

       Bands.

       The Camp Circle.

       Tribal Organization and Control.

       Property Rights.

       Division of Labor.

       Birth Customs.

       Menstrual Customs.

       Care and Training of Children.

       Death and Mourning.

       Tales of Adventure.

       Heraldry and Picture Writing.

       Reckoning Time.

       Oaths.

       Etiquette.

       Amusements and Games.

       Gambling.

       Bibliography.

      ILLUSTRATIONS.

       Table of Contents

      Text Figures.

1.	Section of a decorated Tipi
2.	Selected Figures from a decorated Tipi
3.	Symbols used in War Records
4.	Methods of recording the Capture of Horses
5.	Highly conventionalized Symbols
6.	A sand Map showing the Course of a War Party
7.	Map recording a Battle
8.	Wooden Tops
9.	A Stone Top
10.	Top Whip with Lashes of Bark
11.	Gaming Bows and Arrows
12.	A Wooden Dart
13.	The Wheel Game
14.	A Shinny Stick
15.	The Four-stick Game

Introduction.

       Table of Contents

      In this third paper on the ethnology of the Blackfoot Indians full recognition should again be given Mr. D. C. Duvall, with whose assistance the data were collected by the writer on a Museum expedition in 1906. Later, Mr. Duvall read the descriptive parts of the manuscript to well-informed Indians, recording their corrections and comments, the substance of which was incorporated in the final revision. Most of the data come from the Piegan division in Montana. For supplementary accounts of social customs the works of Henry, Maximilian, Grinnell, Maclean, and McClintock are especially worthy of consideration.

Since this paper is an integral part of an ethnographic survey in the Missouri-Saskatchewan area some general statements seem permissible for there is even yet a deep interest in the order of social grouping in different parts of the world and its assumed relation with exogamy, to the current discussion of which our presentation of the Blackfoot band system may perhaps contribute. We believe the facts indicate these bands to be social groups, or units, frequently formed and even now taking shape by division, segregation and union, in the main a physical grouping of individuals in adjustment to sociological and economic conditions. The readiness with which a Blackfoot changes his band and the unstable character of the band name and above all the band’s obvious function as a social and political unit, make it appear that its somewhat uncertain exogamous character is a mere coincidence. A satisfactory comparative view of social organization in this area must await the accumulation of more detailed information than is now available. A brief résumé may, however, serve to define some of the problems. Dr. Lowie’s investigation of the Assiniboine reveals band characteristics similar to those of the Blackfoot in so far as his informants gave evidence of no precise conscious relation between band affiliation and restrictions to marriage.^[1] The Gros Ventre, according to Kroeber, are composed of bands in which descent is paternal and marriage forbidden within the bands of one’s father and mother, which has the appearance of a mere blood restriction.^[2] The Arapaho bands, on the other hand, were merely divisions in which membership was inherited but did not affect marriage in any way.^[3] The Crow, however, have not only exogamous bands but phratries. The Teton-Dakota so far as our own information goes, are like the Assiniboine. For the Western Cree we lack definite information but such as we have indicates a simple family group and blood restrictions to marriage. The following statement by Henry may be noted: “A Cree often finds difficulty in tracing out his grandfather, as they do not possess totems—that ready expedient among the Saulteurs. They have a certain way of distinguishing their