Siouan Sociology | Page 3

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 ��ixida 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 Ha?ga and the Small Ha?ga, 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), Iha?k-tonwan (Ihanktonwan), Iha?k-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 Iha?ktonwan, Iha?ktonwanna, 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 Iha?ktonwan, Iha?ktonwanna, 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:
[Illustration: FIG. 30.--Sisseton and Wahpeton camping circle.]
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