Part 6

THE OOHE-NONPA OR TWO KETTLES

Of the Oohe-nonpa (Oohe-nonpa), Two Boilings or Two Kettles, Charger knew the names of only two gentes, which he gave to Reverend H. Swift in 1884, as follows: 1, Oohe-nonpa, Two-boilings. 2, Ma-waqota (Ma-wahota), Skin-smeared-with-whitish-earth.

THE OGLALA

The first list of Oglala gentes was obtained in 1879 from Reverend John Robinson and confirmed in 1880 by a member of the tribe. These gentes are as follows: 1, Payabya, Pushed-aside. 2, Tapicletca (Tapisleca), Spleen (of an animal). 3, Kiyuksa, Breaks-his-own (marriage custom). 4, Wajaja (Wazaza. See the Siha-sapa list of gentes). 5, Ite-citca (Ite-sica), Bad-face, or Oglala-qtca (Oglala-hca), Real Oglala. 6, Oyuqpe (Oyuhpe); identical with Oiyuqpe of the next list. 7, Wagluqe (Wagluhe). Followers or Loafers. These were probably the earlier divisions of the Oglala, but by 1884 considerable segregation had been accomplished, as shown by the following list furnished by Reverend W.J. Cleveland: 1, Ite-citca (Ite-sica), Bad-face, under Maqpiya-luta, Scarlet Cloud ("Red Cloud"). 2, Payabyeya, Pushed-aside (under Tasunka-kokipapi, They-fear-even-his-horse; wrongly rendered Man-afraid-of-his-horses). 3, Oyuqpe (Oyuhpe), Thrown down or unloaded. 4, Tapicletca, Spleen (of an animal). 5, Pe-cla (Pe-sla), Baldhead. 6, Tceq-huha-ton (Ceh-huha-ton), Kettle-with-legs. 7, Wablenitca (Wablenica), Orphans. 8, Pe-cla-ptcetcela (Pe-sla-ptecela), Short-baldhead. 9, Tacnahetca (Tasnaheca), Gopher. 10, I-wayusota, Uses-up-by-begging-for, "Uses-up-with-the-mouth." 11, Wakan (Wakan), Mysterious. 12a, Iglaka-teqila (Iglaka-tehila), Refuses-to-move-camp. 12b, Ite-citca, Bad-face (as number 1). 13, Ite-citca-etanhan (Ite-sica-etanhan), "From-bad-face," Part-of-bad-face. 14, Zuzetca-kiyaksa (Zuzeca kiyaksa), Bit-the-snake-in-two. 15, Watceonpa (Wace-onpa), Boasters. 16, Watcape (Wacape), Stabber. 17, Tiyotcesli (Tiyocesli), Dungs-in-the-lodge. 18 and 19, Wagluqe, Followers or Loafers. 20, Oglala, Scattered-her-own. 21, Ieska-tcintca (Ieska-cinca), Interpreter's sous, "Half-bloods."

According to Mr Cleveland the whole Oglala tribe had two other names, Oyuqpe, Thrown-down or unloaded, and Kiyaksa, Bit-it-in-two.

THE HUÑKPAPA

The name Huñkpapa (sometimes corrupted into Uncpapa, Oncpapa, etc), should be compared with the Yanktonai name Huñkpatina; both refer to the huñkpa or ends of a tribal circle. A Huñkpapa man in 1880 gave the following as the names of the gentes: 1, Tcañka-oqan (Canka-ohan) Sore-backs (of horses), not the original name. 2, Tce-oqba (Ce-ohba), in which tce (ce) has either a vulgar meaning or is a contraction of tceya (ceya), to weep, and oqba (ohba), sleepy. 3, Tinazipe-citca (Tinazipe-sica), Bad-bows. 4, Talo-nap'in (Talo-napin), Fresh-meat-necklace. 5, Kiglacka (Kiglaska), Ties-his-own. 6, Tcegnake-okisela (Cegnake-okisela), Half-a-breechcloth. 7, Cikcitcela (Siksicela), Bad-ones-of-different-sorts. 8, Wakan (Wakan), Mysterious. 9, Hunska-tcantojuha (Hunska-cantozuha), Legging-tobacco-pouch.

FIG. 33.--Oglala camping circle.

The real foundation for the totemic system exists among the Dakota, as well as among the other Siouan tribes and the Iroquois, in the names of men often being taken from mythical animals, but, in the opinion of Dr S.R. Riggs, the system was never carried to perfection.

DAKOTA SOCIAL CUSTOMS

Among the eastern Dakota the phratry was never a permanent organization, but it was resorted to on special occasions and for various purposes, such as war or the buffalo hunt. The exponent of the phratry was the tiyotipi or "soldiers' lodge," which has been described at length by Dr Riggs.(3)

While no political organization has been known to exist within the historic period over the whole Dakota nation, the traditional alliance of the "Seven Council-fires" is perpetuated in the common name Dakota, signifying allied, friendly.

Among the Dakota it is customary for the rank and title of chief to descend from father to son, unless some other near relative is ambitious and influential enough to obtain the place. The same is claimed also in regard to the rank of brave or soldier, but this position is more dependent on personal bravery. While among the Omaha and Ponka a chief can not lead in war, there is a different custom among the Dakota. The Sisseton chief Standing Buffalo told Little Crow, the leader of the hostile Santee in the Minnesota outbreak of 1862, that, having commenced hostilities with the whites, he must fight it out without help from him, and that, failing to make himself master of the situation, he should not flee through the country of the Sisseton.

Regarding chieftainship among the Dakota, Philander Prescott(4) says:

The chieftainship is of modern date, there being no chiefs hefore the whites came. The chiefs have little power. The chief's band is almost always a kin totem which helps to sustain him. The chiefs have no votes in council; there the majority rules and the voice of the chief is not decisive till then.

On the death of a chief, the nearest kinsman in the right line is eligible. If there are no kin, the council of the band can make a chief. Civil chiefs scarcely ever make a war party.

The Dakota woman owns the tipi. If a man has more wives than one, they have separate tipis, or they arrange to occupy different sides of one. Sometimes the young man goes to live with his wife's kindred, but in such matters there is no fixed rule. To purchase a wife was regarded the most honorable form of marriage, though elopement was sometimes resorted to.

THE ASINIBOIN

The Asiniboin were originally part of the Wazi-kute gens of the Yanktonai (Ihañktonwanna) Dakota. According to the report of E.T. Denig to Governor I.I. Stevens,(5) "the Asiniboin call themselves Dakota, meaning Our people." The Dakota style them Hohe, "rebels," but Denig says the term signifies "fish eaters," and that they may have been so called from the fact that they subsisted principally on fish while in British territory.

Lists of the gentes of this people have been recorded by Denig, Maximilian, and Hayden, but in the opinion of the present writer they need revision.

Asiniboin gentes

Denig Maximilian Hayden We-che-ap-pe-nah, Itschcabinè, Les Wi-ic-ap-i-nah, 60 lodges, under gens des filles. Girls' band. Les Yeux Gris E-an-to-ah, Stone Jatonabinè, Les I'-an-to'-an. Indians, the gens des roches, Either Inyan original the Stone Indians tonwan, Stone appellation for of the English. Village or the whole nation; Call themselves Ihanktonwan, End 50 lodges, under "Eascab." village or Premier qui Voile. Yankton. J.O.D.) Wah-to-pan-ah, Otaopabinè, Les Wah-to'-pap-i-nah Canoe Indians, 100 gens des canots. lodges, under Serpent. Wah-to-pah-han-da-toh, Watópachnato, Les Wah-to'-pah-an-da-to, Old Gauché's gens, gens de l'age. Gens du Gauché or i.e., Those who Left Hand. row in canoes; 100 lodges, under Trembling Hand. Wah-ze-ah we-chas-ta, O-see-gah (of Wah-zi-ah, or Northern People (so Lewis and Clark, To-kum-pi, Gens du called because they Discoveries, p. Nord. came from the north in 43, 1806). 1839); 60 lodges, under Le Robe de Vent.

The following gentes have not been collated: Of Maximilian's list, Otopachgnato, les gens du large, possibly a duplication, by mistake, of Watopachnato, les gens de l'age; Tschantoga, les gens des bois; Tanin-tauei, les gens des osayes; Chábin, les gens des montagnes. Of Hayden's list, Min'-i-shi-nak'-a-to, gens du lac.

The correct form in the Yankton dialect of the first name is Witcinyanpina (Wicinyanpina), girls; of the second, probably Inyantonwan (Inyan tonwan); the third and fourth gentes derive their names from the verb watopa, to paddle a canoe; the fifth is Waziya witcacta (Waziya wicasta). Tschan in Tschantoga is the German notation of the Dakota tcan (can), tree, wood. Cha in Chábin is the German notation of the Dakota word he, a high ridge of hills, a mountain.

In his report to Governor Stevens, from which the following information respecting the Asiniboin is condensed, Denig used the term "band" to denote a gens of the tribe, and "clans" instead of corporations, under which latter term are included the feasting and dancing societies and the orders of doctors, shamans, or theurgists.

These bands are distinct and occupy different parts of the country, although they readily combine when required by circumstances, such as scarcity of game or an attack by a large body of the enemy.

The roving tribes call no general council with other nations; indeed, they are suspicious even of those with whom they have been at peace for many years, so that they seldom act together in a large body. With the exception of the Hidatsa, Mandau, and Arikara, who are stationary and live in a manner together, the neighboring tribes are quite ignorant of one another's government, rarely knowing even the names of the principal chiefs and warriors.

In all these tribes there is no such thing as hereditary rank. If a son of a chief is wanting in bravery, generosity, or other desirable qualities, he is regarded merely as an ordinary individual; at the same time it is true that one qualification for the position of chief consists in having a large number of kindred in the tribe or gens. Should there be two or more candidates, equally capable and socially well connected, the question would be decided on the day of the first removal of the camp, or else in council by the principal men. In the former case, each man would follow the leader whom he liked best, and the smaller body of Indians would soon adhere to the majority.