Chapter 1

Siouan Sociology

A Posthumous Paper - Fifteenth Annual Report of the Bureau of Ethnology to the Secretary of the Smithsonian Institution, 1893-1894, Government Printing Office, Washington, 1897, pages 205-244

by James Owen Dorsey

Edition 1, (October 10, 2006)

In 1871, at the age of 23, James Owen Dorsey, previously a student of divinity with a predilection for science, was ordained a deacon of the Protestant Episcopal church by the bishop of Virginia; and in May of that year he was sent to Dakota Territory as a missionary among the Ponka Indians. Characterized by an amiability that quickly won the confidence of the Indians, possessed of unbounded enthusiasm, and gifted with remarkable aptitude in discriminating and imitating vocal sounds, he at once took up the study of the native language, and, during the ensuing two years, familiarized himself with the Ponka and cognate dialects; at the same time he obtained a rich fund of information concerning the arts, institutions, traditions, and beliefs of the Indians with whom he was brought into daily contact. In August, 1873, his field work was interrupted by illness, and he returned to his home in Maryland and assumed parish work, meantime continuing his linguistic studies. In July, 1878, he was induced by Major Powell to resume field researches among the aborigines, and repaired to the Omaha reservation, in Nebraska, under the auspices of the Smithsonian Institution, where he greatly increased his stock of linguistic and other material. When the Bureau of Ethnology was instituted in 1879, his services were at once enlisted, and the remainder of his life was devoted to the collection and publication of ethnologic material, chiefly linguistic. Although most of his energies were devoted to the Siouan stock, he studied also the Athapascan, Kusan, Takilman, and Yakonan stocks; and while his researches were primarily linguistic, his collections relating to other subjects, especially institutions and beliefs, were remarkably rich. His publications were many, yet the greater part of the material amassed during his years of labor remains for elaboration by others. The memoir on "Siouan Sociology," which was substantially ready for the press, is the only one of his many manuscripts left in condition for publication. He died in Washington, February 4, 1895, of typhoid fever, at the early age of 47.

WJM.

ALPHABET

a, as in _father_.

'a, an initially exploded a.

a, as in _what_, or as _o_ in _not_.

'a, an initially exploded a.

ae, as in _hat_.

c, as _sh_ in _she_. See s.

{~LATIN SMALL LETTER OPEN O~}, a medial _sh_, a sonant-surd

c (Dakota letter), as _ch_ in _church_.

c, as _th_ in _thin_.

{~LATIN SMALL LETTER OPEN O~}{~COMBINING ACUTE ACCENT~}, a medial c, sonant-surd.

c, as _th_ in _the_.

e, as in _they_.

'e, an initially exploded e.

e, as in _get_.

'e, an initially exploded e.

g, as in _go_.

g (in Dakota), _gh_. See x.

{~LATIN SMALL LETTER TURNED H~} (in Osage), an h after a pure or nasalized vowel, expelled through the mouth with the lips wide apart.

h (in Dakota), _kh_, etc. See q.

i, as in _machine_.

'i, an initially exploded i.

i, as in _pin_.

j, as _z_ in _azure_, or as _j_ in the French _Jacques_.

{~LATIN SMALL LETTER TURNED K~}, a medial k, a sonant-surd,

k', an exploded k. See next letter.

k (in Dakota), an exploded k.

{~LATIN SMALL LETTER TURNED M~} (in Kansa), a medial m, a sound between m and b.

n (in Dakota), after a vowel has the sound of _n_ in the French _bon_. See [n].

n, as _ng_ in _sing_.

hn, its initial sound is expelled from the nostrils and is scarcely heard.

o, as in _no_.

'o, an initially exploded o.

*d*, a medial b or p, a sonant-surd.

p', an exploded p.

q, as German _ch_ in _ach_. See h.

*s*, a medial z or s, a sonant-surd.

s (in Dakota), as _sh_ in _she_. See c.

{~LATIN SMALL LETTER TURNED T~}, a medial d or t, a sonant-surd.

t', an exploded t.

u, as _oo_ in _tool_.

'u, an initially exploded u.

u, as _oo_ in _foot_.

u{~COMBINING MACRON BELOW~}, a sound between o and u.

ue, as in German _kuehl_, _suess_.

x, _gh_, or nearly the Arabic _ghain_. See g.

z (in Dakota), as _z_ in _azure_. See j.

dj, as _j_ in _judge_.

tc, as _ch_ in _church_. See c.

tc', an exploded tc.

{~LATIN SMALL LETTER TURNED T~}{~LATIN SMALL LETTER OPEN O~}, a medial tc, a sonant-surd.

ts', an exploded ts.

{~LATIN SMALL LETTER TURNED T~}s, a medial ts, a sonant-surd.

ai, as in _aisle_.

au, as _ow_ in _how_.

yu, as _u_ in _tune_, or _ew_ in _few_.

The following have the ordinary English sounds: b, d, h, k, l, m, n, p, r, s, t, w, y, and z. A superior n (n) after a vowel (compare the Dakota n) has the sound of the French n in _bon_, _vin_, etc. A plus sign (+) after any letter prolongs it.

The vowels 'a, 'e, 'i, 'o, 'u, and their modifications are styled initially exploded vowels for want of a better appellation, there being in each case an initial explosion. These vowels are approximately or partially pectoral sounds found in the Siouan languages and also in some of the languages of western Oregon and in the language of the Hawaiian islands.

CONTENTS

GENERAL FEATURES OF ORGANIZATION THE DAKOTA TRIBES DESIGNATION AND MODE OF CAMPING THE MDEWAKANTONWAN THE WAQPE-KUTE THE WAQPE-TONWAN OR WAHPETON THE SISITONWAN OR SISSETON THE IHANKTONWAN OR YANKTON THE IHANKTONWANNA OR YANKTONAI THE TITONWAN OR TETON TRIBAL DIVISIONS THE SITCANXU THE ITAZIPTCO THE SIHA-SAPA OR BLACKFEET THE MINIKOOJU THE OOHE-NONPA OR TWO KETTLES THE OGLALA THE HUNKPAPA DAKOTA SOCIAL CUSTOMS THE ASINIBOIN THE OMAHA THE PONKA THE QUAPAW OR KWAPA THE KANZE OR KANSA THE OSAGE THE IOWA THE OTO THE NI-U'-T'A-TCI OR MISSOURI THE HOTCANGARA OR WINNEBAGO THE MANDAN THE HIDATSA THE CROW OR ABSAROKA THE BILOXI THE TUTELO THE CATAWBA

ILLUSTRATIONS

FIG. 30.--Sisseton and Wahpeton camping circle. FIG. 31.--Sisseton camping circle. FIG. 32.--Sitcanxu camping circle. FIG. 33.--Oglala camping circle. FIG. 34.--Omaha camping circle. FIG. 35.--Inke-sabe gentile assembly. A, The Wacigije, Maze or Whorl, or Wagnbe-gaxe-aka, He-who-acts-mysteriously. B, The Watanzi-jide-cataji, Those-who-eat-no-red-corn. FIG. 36.--Ponka camping circle. FIG. 37.--Kansa camping circle. FIG. 38.--Osage camping circle.

SIOUAN SOCIOLOGY

BY JAMES OWEN DORSEY

GENERAL FEATURES OF ORGANIZATION

In the study of the organization of societies, units of different orders are discovered. Among the tribes of the Siouan family the primary unit is the clan or gens, which is composed of a number of consanguinei, claiming descent from a common ancestor and having common taboos; the term clan implying descent in the female line, while gens implies descent in the male line. Among the Dakota, as among the cegiha and other groups, the man is the head of the family.

Several of the Siouan tribes are divided into two, and one (the Osage) is divided into three subtribes. Other tribes are composed of phratries, and each subtribe or phratry comprises a number of gentes. In some tribes each gens is made up of subgentes, and these in turn of a lower order of groups, which are provisionally termed sections for want of a better designation. The existence of these minor groups among the Omaha has been disputed by some, though other members of the tribe claim that they are real units of the lowest order. Among the Teton many groups which were originally sections have become gentes, for the marriage laws do not affect the original phratries, gentes, and subgentes.

The state, as existing among the Siouan tribes, may be termed a kinship state, in that the governmental functions are performed by men whose offices are determined by kinship, and in that the rules relating to kinship and reproduction constitute the main body of the recognized law. By this law marriage and the mutual rights and duties of the several members of each body of kindred are regulated. Individuals are held responsible, chiefly to their kindred; and certain groups of kindred are in some cases held responsible to other groups of kindred. When other conduct, such as the distribution of game taken in the forest or fish from the waters, is regulated, the rules or laws pertaining thereto involve, to a certain extent, the considerations of kinship.

The legislative, executive, and judicative functions have not been differentiated in Indian society as found among the Siouan groups. Two tendencies or processes of opposite character have been observed among the tribes, viz, consolidation and segregation. The effects of consolidation are conspicuous among the Omaha, Kansa, Osage, and Oto, while segregation has affected the social organization among the Kansa, Ponka, and Teton. There have been instances of emigration from one tribe to another of the same linguistic family; and among the Dakota new gentes have been formed by the adoption into the tribe of foreigners, i.e., those of a different stock.

Two classes of organization are found in the constitution of the state, viz, (1) major organizations, which relate directly to government, and (2) minor organizations, which relate only indirectly to government. The former embraces the state functionaries, the latter comprises corporations.

Although the state functionaries are not clearly differentiated, three classes of such men have been recognized: chiefs, policemen or soldiers, and young men or "the common people." The chiefs are the civil and religious leaders of the masses; the policemen are the servants of the chiefs; the young men are such as have not distinguished themselves in war or in any other way. These last have no voice in the assembly, which is composed of the chiefs alone. Among the Omaha there is no military class, yet there is a war element which is regulated by the Elk gens. The cixida gens and part of the Nika*d*a{~LATIN SMALL LETTER OPEN O~}na gens of the Ponka tribe are considered to be the warriors of the tribe, though members of other gentes have participated in war. In the Kansa tribe two gentes, the Large Hanga and the Small Hanga, form the phratry connected with war, though warriors did not necessarily belong to those gentes alone. In the Osage camping circle all the gentes on the right side are war gentes, but the first and second, reckoning from the van, are the soldiers or policemen; while all the gentes camping on the left are associated with peace, though their first and second gentes, reckoning from the van, are policemen or soldiers. Among the Omaha both officers and warriors must be taken from the class of "young men," as the chiefs are afraid to act as leaders in war; and among both the Omaha and the Ponka the chiefs, being the civil and religious leaders of the people, can not serve as captains, or even as members, of an ordinary war party, though they may fight when the whole tribe engages in war. Among the Dakota, however, chiefs have led in time of war.

Corporations among the Siouan tribes are minor organizations, indirectly related to the government, though they do not constitute a part of it. The Omaha, for instance, and perhaps other tribes of the family, are organized into certain societies for religious, industrial, and other ends. There are two kinds of societies, the brotherhoods and the feasting organizations. The former are the dancing societies, to some of which the physicians belong.

Social classes are undifferentiated. Any man can win a name and rank in the section, gens, phratry, tribe, or nation by bravery in war or by generosity in the bestowal of presents and the frequent giving of feasts. While there are no slaves among the Siouan tribes, there are several kinds of servants in civil, military, and religious affairs.

THE DAKOTA TRIBES

DESIGNATION AND MODE OF CAMPING

The Dakota call themselves Otceti cakowin (Oceti sakowin(1)), The Seven Fireplaces or Council-fires. This designation refers to their original gentes, the Mdewakantonwan (Mdewakan-tonwan), Waqpekute (Wahpe-kute), Waqpe-tonwan (Wahpetonwan), Sisitonwan (Sisitonwan), Ihank-tonwan (Ihanktonwan), Ihank-tonwanna (Ihanktonwanna), and Titonwan (Titonwan). They camped in two sets of concentric circles, one of four circles, consisting probably of the Mdewakantonwan, Waqpe-kute, Waqpe-tonwan and Sisitonwan; and the other of three circles, including the Ihanktonwan, Ihanktonwanna, and Titonwan, as shown by the dialectal resemblances and variations as well as by the relative positions of their former habitats.

THE MDEWAKANTONWAN

The Mdewakantonwan were so called from their former habitat, Mdewakan, or Mysterious lake, commonly called Spirit lake, one of the Mille Lacs in Minnesota. The whole name means Mysterious Lake village, and the term was used by De l'Isle as early as 1703. The Mdewakantonwan were the original Santee, but the white people, following the usage of the Ihanktonwan, Ihanktonwanna, and Titonwan, now extend that name to the Waqpekute, Waqpetonwan, and Sisitonwan. The gentes of the Mdewakantonwan are as follows:(2)

1. Kiyuksa, Breakers (of the law or custom); so called because members of this gens disregarded the marriage law by taking wives within the gens.

2. Qe-mini-tcan (He-mini-can) or Qemnitca (Hemnica), literally, "Mountain-water-wood;" so called from a hill covered with timber that appears to rise out of the water. This was the gens of Red Wing, whose village was a short distance from Lake Pepin, Minnesota.

3. Kap'oja (Kap{~COMBINING DOT BELOW~}oza), Not encumbered-with-much-baggage; "Light Infantry." "Kaposia, or Little Crow's village," in Minnesota, in 1852.

4. Maxa-yute-cni (Maga-yute-'sni), Eats-no-geese.

5. Qeyata-otonwe (Heyata-otonwe), of-its-chief-Hake-wacte (Hake waste); Qeyata-tonwan (Heyata-tonwan) of Reverend A.L. Riggs, Village-back-from-the-river.

6. Oyate-citca (Oyate sica), Bad nation.

7. Tinta-otonwe (Tinta-otornwe), of Hake-wacte, or Tinta tonwan (Tintatonwan) of A.L. Riggs, Village on-the-prairie (tinta).

These seven gentes still exist, or did exist as late as 1880.

THE WAQPE-KUTE

The name waqpe-kute is derived from waqpe (wahpe), leaf, and kute, to shoot at, and signifies Shooters-among-the-leaves, i.e., among the deciduous trees, as distinguished from Wazi-kute, Shooters-at-or-among-the-pines. The gentes exist, but their names have not been recorded.

THE WAQPE-TONWAN OR WAHPETON

The name of this people signifies Yillage-among-the-leaves (of deciduous trees), the gens being known to the whites as Leaf Village or Wahpeton. The gentes of this people, as given in 1884 by Reverend Edward Ashley, are the following:

FIG. 30.--Sisseton and Wahpeton camping circle.

13. Inyan-tceyaka-atonwan (Inyan-ceyaka-atonwan), Village-at-the-dam-or-rapids.

14. Takapsin-tonwanna (Takapsin-tonwanna), Village-at-the-shinny-ground.

15. Wiyaka-otina, Dwellers-on-the-sand (wiyaka).

16. Oteqi-atonwan (Otehi-atonwan),Village-in-the-thicket (otehi).

17. Wita-otina, Dwellers-on-the-island (wita).

18. Wakpa-atonwan (Wakpa-atonwan), Village-on-the-river.

19. Tcan-kaxa-otina (Can-kaga-otina), Dwellers-in-log (-huts?).

The numbers prefixed to the names of these gentes denote their respective places in the camping circle of the Sisseton and Wahpeton, as shown in figure 30.

THE SISITONWAN OR SISSETON

It is evident that the Sisseton were formerly in seven divisions, the Wita-waziyata-otina and the Ohdihe being counted as one; the Basdetce-cni and Itokaq-tina as another; the Kaqmi-atonwan, Maniti, and Keze as a third, and the Tizaptan and Okopeya as a fifth. When only a part of the tribe journeyed together, the people camped in the following manner: The Amdo-wapuskiyapi pitched their tents between the west and north, the Wita-waziyata-otina between the north and east, the Itokaq-tina between the east and south, and the Kap'oja between the south and west. The following are the Sisseton gentes (figure 31):

1. Wita-waziyata-otina, Village-at-the-north-island.

2. Ohdihe (from ohdihan, to fall into an object endwise). This gens is an offshoot of the Wita-waziyata-otina.

3. Basdetce-cni (Basdece-sni), Do-not-split (the body of a buffalo)-with-a-knife (but cut it up as they please).

4. Itokaq-tina (Itokali-tina), Dwellers-at-the-south (itokaga). These are an offshoot of the Basdetce-cni.

5. Kaqmi-atonwan (Kalimi-atonwan), Village-at-the-bend (kalimin).

6. Mani-ti, Those-who-camp (ti)-away-from-the-village. An offshoot of the Kaqmi-atonwan.

7. Keze, Barbed-like-a-fishhook. An offshoot of the Kaqmi-atonwan.

8. Tcan-kute (Can kute), Shoot-in-the-woods (among the deciduous trees); a name of derision. These people, according to Ashley, resemble the Keze, whom he styles a "cross clan."

9. Ti-zaptan (Ti-zaptan), Five-lodges.

10. Okopeya, In-danger. An offshoot of the Ti-zaptan.

11. Kap'oja (Kapoza), Those-who-travel-with-light-burdens. (See number 3 of the Mdewakantonwan.)

12. Amdo-wapuskiyapi, Those-who-lay-meat-on-their-shoulders (amdo)-to-dry-it (wapuskiya)-during-the-hunt.

FIG. 31.--Sisseton camping circle.

THE IHANKTONWAN OR YANKTON

The Yankton and Yanktonai speak the Yankton dialect, which has many words in common with the Teton.

In 1878 Walking Elk wrote the names of the Yankton gentes in the following order: 1, Tcan-kute (Can kute), Shoot-in-the-woods; 2, Tcaxu (Cagu), Lights or lungs; 3, Wakmuha-oin (Wakmuha oin),Pumpkin-rind-earring; 4, Ihaisdaye, Mouth-greasers; 5, Watceunpa (Waceunpa), Roasters; 6, Ikmun (Ikmun), An animal of the cat kind (lynx, panther, or wildcat); 7, Oyate-citca (Oyate-sica), Bad-nation; 8, Wacitcun-tcintca (Wasican-cinca) (a modern addition), Sons-of-white-men, the "Half-blood band." But in 1891 Reverend Joseph W. Cook, who has been missionary to the Yankton since 1870, obtained from several men the following order of gentes (ignoring the half-bloods): On the right side of the circle were, 1, Iha isdaye; 2, Wakmuha-oin; 3, Ikmun. On the left side of the circle were, 4, Watceunpa; 5, Tcan-kute; 6, Oyate-citca; and, 7, Tcaxu.

THE IHANKTONWANNA OR YANKTONAI

The Yanktonai are divided into the Upper and Lower Yanktonai, the latter being known as the Hunkpatina, Those-camping-at-one-end (or "horn")-of-the-tribal-circle.

The Upper Yanktonai geutes are as follows: 1, Tcan-ona (Can ona), Shoot-at-trees, or Wazi-kute, Shooters-among-the-pines; from these the Ho-he or Asiniboin have sprung. 2, Takini, Improved-in-condition (as a lean animal or a poor man). 3, Cikcitcena (Siksicena), Bad-ones-of-different-sorts. 4, Bakihon (Bakihon), Gash-themselves-with-knives. 5, Kiyuksa, Breakers (of the law or custom); see Mdewakantonwan gens number 1. 6, Pa-baksa, Cut-heads; some of these are on Devils Lake reservation, North Dakota. 7, Name forgotten.

The following are the gentes of the Lower Yanktonai, or Hunkpatina: 1, Pute-temini, Sweat-lips; the gens of Maxa-bomdu or Drifting Goose. 2, Gun-iktceka (Sun ikceka), Common dogs. 3, Taquha-yuta (Tahuha-yuta), Eat-the-scrapings-of-hides. 4, San-ona (San-ona), Shot-at-some-white-object; this name originated from killing an albino buffalo; a Hunkpapa chief said that refugees or strangers from another tribe were so called. 5, Iha-ca (Iha-sa), Red-lips. 6, Ite-xu (Ite-gu), Burned-face. 7, Pte-yute-cni (Pte-yute-sni), Eat-no-buffalo-cows.

THE TITONWAN OR TETON

TRIBAL DIVISIONS

The Teton are divided into seven tribes, which were formerly gentes. These are the Sitcanxu (Sicangu), Itaziptco (Itazipco), Siha-sapa, Minikooju (Minikoozu), Oohe-nonpa (Oohe-nonpa), Oglala, and Hunkpapa.

THE SITCANXU

The Sitcanxu, Bois Brules or Burned Thighs, are divided locally into (1) Qeyata-witcaca (Heyata wicasa), People-away-from-the-river, the Highland or Upper Brule, and (2) the Kud (Kuta or Kunta)-witcaca, the Lowland or Lower Brule. The Sitcanxu are divided socially into gentes, of which the number has increased in recent years. The following names of their gentes were given to the author in 1880 by Tatanka-wakan, Mysterious Buffalo-bull: 1, Iyak'oza (Iyakoza), Lump (or wart)-on-a-horse's-leg. 2, Tcoka-towela (Coka-towela), Blue-spot-in-the-middle. 3, Ciyo-tanka (Siyo-tanka), Large grouse or prairie chicken. 4, Ho-mna, Fish-smellers. 5, Ciyo-subula (Siyo-subula), Sharp-tail grouse. 6, Kanxi-yuha (Kangi-yuha), Raven keepers. 7, Pispiza-witcaca (Pispiza-wicasa), Prairie-dog people. 8, Walexa-un-wohan (Walega un wohan), Boil-food-with-the-paunch-skin (walega). 9, Watceunpa (Waceunpa), Roasters. 10, Cawala (Sawala), Shawnee; the descendants of a Shawnee chief adopted into the tribe. 11, Ihanktonwan (Ihanktonwan), Yankton, so called from their mothers, Yankton women; not an original Sitcanxu gens. 12, Naqpaqpa (Nahpahpa), Take-down (their)-leggings (after returning from war). 13, Apewan-tanka (Apewan tanka), Big manes (of horses).

In 1884 Reverend W.J. Cleveland sent the author the accompanying diagram (figure 32) and the following list of Sitcanxu gentes, containing names which he said were of very recent origin; 1, Sitcanxu proper. 2, Kak'exa (Kakega),Making-a-grating-sound. 3a, Hinhan-cun-wapa (Hinhan-sun-wapa), Toward-the-owl-feather. 3b, Cunikaha-napin (Sunkaha napin), Wears-a-dogskin-around-the-neek, 4, Hi-ha kanhanhan win (Hi-ha kanhanhan win), Woman (win) -the-skin (ha) -of-whose-teeth (hi) -dangles (kanhanhan). 5, Hunku-wanitca (Hunku-wanica), Without-a-mother. 6, Miniskuya-kitc'un (Miniskuya kicun), Wears salt. 7a, Kiyuksa, Breaks-or-cuts-in-two-his-own (custom, etc; probably referring to the marriage law; see Mdewakantonwan gens number 1). 7b, Ti-glabu, Drums-iu-his-own-lodge. 8, Watceunpa (Waceunpa), Boasters. 9, Wagluqe (Wagluhe), Followers, commonly called loafers; A.L. Riggs thinks the word means "in-breeders." 10, Isanyati (Isanyati), Santee (probably derived from the Mdewakantonwan). 11, Wagmeza-yuha, Has corn. 12a, Walexa-on-wohan (Walega-on-wohan), Boils-with-the-paunch-skin. 12b, Waqna (Wahna), Snorts. 13, Oglala-itc'itcaxa (Oglala-icicaga), Makes-himself-an-Oglala. 14, Tiyotcesli (Tiyocesli), Dungs-in-the-lodge. 15, Wajaja (Wazaza), Osage (?). 16, Ieska-tcintca (Ieska-cinca), Interpreter's sons; "half-bloods." 17, Ohe-nonpa (Ohe-nonpa), Two boilings or kettles. 18, Okaxa-witcaca (Okaga-wicasa), Man-of-the-south.

FIG. 32.--Sitcanxu camping circle.

THE ITAZIPTCO

The Itaziptco (Itazipco), in full, Itazipa-tcodan (Itazipa-codan), Without-bows or Sans Arcs, had seven gentes, according to Waanatan or Charger, in 1880 and 1884: 1, Itaziptco-qtca (Itazipco-hca), Real Itaziptco, also called Mini-cala (Mini-sala), Red water. 2, Cina-luta-oin (Sina-luta-oin), Scarlet-cloth-earring. 3, Woluta-yuta, Eat-dried-venison (or buffalo meat) -from-the-hind-quarter. 4, Maz-peg-naka, Wear (pieces-of) -metal-in-the-hair. 5, Tatanka-tcesli (Tatanka-cesli), Dung-of-a-buffalo-bull. 6, Cikcitcela (Siksicela), Bad-ones-of-different-kinds. 7, Tiyopa-otcannunpa (Tiyopa-ocannunpa), Smokes-at-the-entrance-to-the-lodge.

THE SIHA-SAPA OR BLACKFEET

The following are the gentes of the Siha-sapa or Blackfeet as given by Peji or John Grass, in 1880: 1, Siha-sapa-qtca, Real Blackfeet. 2, Kanxi-cun-pegnaka (Kangi-sun-pegnaka), Wears-raven-feathers-in-the-hair. 3, Glagla-hetca (Glagla-heca), Untidy, slovenly ("Too lazy to tie their moccasins"). 4, Wajaje (Wazaze; Kill Eagle's band; named affcer Kill Eagle's father, who was a Wajaje of the Oglala tribe). 5, Hohe, Asiniboin. 6, Wamnuxa-oin (Wamnuga-oin), Shell-ear-pendant. In 1884 Reverend H. Swift obtained the following from Waanatan or Charger as the true list of Siha-sapa gentes: 1, Ti-zaptan (Ti-zaptan), Five lodges. 2, Siha-sapa-qtca, Heal Blackfeet. 3, Hohe, Asiniboin. 4, Kanxi-cun-pegnaka (as above). 5, Wajaje (as above). 6, Wamnuxa-oin (as above). Mr Swift stated that there was no Siha-sapa division called Glagla-hetca.

THE MINIKOOJU