Native Americans: 22 Books on History, Mythology, Culture & Linguistic Studies. James Mooney

for the whole settlement. The day before it is her turn to cook, the woman goes to the hills to fetch shrubs for the fire. Three stones are put up near the hut as a fireplace, the opening facing the wind. The kettle is placed on the top of it and the fire is fed with shrubs and blubber. When the meal is ready the master of the house stands beside it, crying Ujo! Ujo! (boiled meat) and everybody comes out of the hut provided with a knife. The dish is carried to a level place and the men sit down around it in one circle, while the women form another. Then large lumps of meat are passed around, everybody cutting off a piece and taking a swallow of the soup, which is passed around in a large leather cup. These dinners, which are held in the evening after the return from the hunt, are almost always enlivened by a mimic performance. A man or an old woman sits down in the center of the circle and amuses the assembly by singing and dancing or by making faces. A favorite performance is one in which a man, with blackened face and with a thong tied around his head, writhes and makes odd grimaces.

      After dinner the men sit chatting or gambling before the huts, while the women and children amuse themselves by running about, playing at ball, or dancing.

      A strict religious custom forbids the Eskimo to work on the deerskins which are obtained in summer before the ice has formed; they are only dried and tied up in large bundles. In the fall, when on their way to the winter settlements, the Eskimo travel rather quickly. The boats are piled up with the spoils of the summer hunt and the place of destination is generally reached before the stormy weather sets in.

      When it gets colder short excursions are made by boat in order to collect shrubs for covering the tents. Several families join in building a common hut, and on a fine day the old tents are torn down and the tent poles are converted into a strong frame, which is covered with a double roof. The bed and the platforms for the lamps are raised and henceforth all the cooking is done inside.

      As soon as the first seals are caught with the harpoon the deer skins are prepared. If they were deposited under stones in summer, sledges set out to bring them to the settlements, and then they are distributed for winter clothing. According to Hall the western tribes are in the habit of spreading all the skins on one place and distributing them among the inhabitants of the settlement. I did not observe the same custom among the eastern tribes. Then they devote themselves to dressing the skins. On Davis Strait this work falls to the share of the women, while among the Hudson Bay tribes it is done by the men. At this season the great religious feasts of the natives are celebrated, which announce, as it were, the commencement of winter.

      Social Order and Laws

       Table of Contents

The social order of the Eskimo is entirely founded on the family and on the ties of consanguinity and affinity between the individual families. Generally children are betrothed when very young, but these engagements, not being strictly binding, may be broken off at any time. When the children reach maturity the girl learns the duties of a woman and the boy those of a man. As soon as he is able to provide for a family and she can do the work falling to her share, they are allowed to marry. It happens frequently that the young man’s parents are unwilling to allow him to provide for his parents-in-law, and then he may be rejected at any moment. Usually the young couple must begin housekeeping with the young wife’s family and the young man, if belonging to a strange tribe, must join that of his wife. It is not until after his parents-in-law are dead that he is entirely master of his own actions. Though the betrothal be entered into in the days of childhood the bride must be bought from the parents by some present. In other instances the men choose their wives when grown up and sometimes a long wooing precedes the marriage. The consent of the bride’s parents, or, if they are dead, that of her brothers, is always necessary. Marriages between relatives are forbidden: cousins, nephew and niece, aunt and uncle, are not allowed to intermarry. There is, however, no law to prevent a man from marrying two sisters. It is remarkable that Lyon states just the reverse (p. 353). I am sure, however, that my statements are correct in reference to the Davis Strait tribes.

      Should the newly married couple join the wife’s family this would serve as a check to polygamy, which, however, is quite allowable. It is only when the new family settles on its own account that a man is at full liberty to take additional wives, among whom one is always considered the chief wife. Monogamy is everywhere more frequent than polygamy, only a very few men having two or more wives. According to Ross polyandry occurs with the Netchillirmiut (II, pp. 356, 373). As long as the mother-in-law lives with the young family the wives are subordinate to her, while the mothers of both parties are independent of each other. No example came to my notice of both parents living with the newly married couple. Sometimes the man and wife do not set up a new household at once, but each remains at home. The property necessary for establishing a new family is the hunting gear of the man and the knife, scraper, lamp, and cooking pot of the women.

      A strange custom permits a man to lend his wife to a friend for a whole season or even longer and to exchange wives as a sign of friendship. On certain occasions it is even commanded by a religious law (see p. 605). Nevertheless I know of some instances of quarrels arising from jealousy. Lyon states, however, that this passion is unknown among the Iglulirmiut (p. 355). The husband is not allowed to maltreat or punish his wife; if he does she may leave him at any time, and the wife’s mother can always command a divorce. Both are allowed to remarry as soon as they like, even the slightest pretext being sufficient for a separation.

I may be allowed to refer once more to the division of labor between the man and woman. The principal part of the man’s work is to provide for his family by hunting, i.e., for his wife and children and for his relatives who have no provider. He must drive the sledge in traveling, feed the dogs, build the house, and make and keep in order his hunting implements, the boat cover and seal floats excepted. The woman has to do the household work, the sewing, and the cooking. She must look after the lamps, make and mend the tent and boat covers, prepare the skins, and bring up young dogs. It falls to her share to make the inner outfit of the hut, to smooth the platforms, line the snow house, &c. On Davis Strait the men cut up all kinds of animals which they have caught; on Hudson Bay, however, the women cut up the seals. There the men prepare the deerskins, which is done by the women among the eastern tribes. Everywhere the women have to do the rowing in the large boats while the man steers. Cripples who are unable to hunt do the same kind of work as women.

      Children are treated very kindly and are not scolded, whipped, or subjected to any corporal punishment. Among all the tribes infanticide has been practiced to some extent, but probably only females or children of widows or widowers have been murdered in this way, the latter on account of the difficulty of providing for them. It is very remarkable that this practice seems to be quite allowable among them, while in Greenland it is believed that the spirit of the murdered child is turned into an evil spirit, called angiaq, and revenges the crime (Rink, p. 45).

      Besides the children properly belonging to the family, adopted children, widows, and old people are considered part of it. Adoption is carried on among this people to a great extent.

      If for any reason a man is unable to provide for his family or if a woman cannot do her household work, the children are adopted by a relative or a friend, who considers them as his own children. In the same way widows with their children are adopted by their nearest relative or by a friend and belong to the family, though the woman retains her own fireplace.

      It is difficult to decide which relative is considered the nearest, but the ties of consanguinity appear to be much closer than those of affinity. If a woman dies the husband leaves his children with his parents-in-law and returns to his own family, and if a man dies his wife returns to her parents or her brothers, who are the nearest relatives next to parents or children. When a woman dies, however, after the children are grown up the widower will stay with them. In case of a divorce the children generally remain with the mother.

      As a great part of the personal property of a man is destroyed at his death or placed by his grave, the objects which may be acquired by inheritance are few. These are the gun, harpoon, sledge, dogs, kayak, boat, and