While we know our northern friends may not feel it, in the South, Spring is
here. So we thought we'd share a few of our gardening sites appropriate
for this time of the year. Along with gardening, there's grilling, and getting
ready to diet so that you can fit back into that bathing suit this summer!
Ethics and Morals. It is difficult for a person knowing
only one code of morals or manners to appreciate the customs of another who has
been reared in the knowledge of a different code; hence it has been common for
such a one to conclude that the other has no manners or no morals. Every
community has rules adapted to its mode of life and surroundings, and such rules
may be found more rigorously observed and demanding greater self-denial among
savages than among civilized men. Notwithstanding the differences which
necessarily exist between savage and civilized ethics, the two systems must
evidently have much in common, for from the days of Columbus to the present
travelers have given testimony of customs and manners of Indians, who were still
in the barbarous or the savage stage, which displayed a regard for the happiness
and well-being of others.
It is often difficult to tell how much of Indian manners and morals may have
been derived from white people; but there are still some tribes which have held
aloof from the intrusive race and have been little contaminated by it, and we
have the testimony of early writers to guide us. The latter may be narrow in
their judgment of Indian conduct while they are accurate in describing it To
discuss -the rise of ethics among primitive peoples would lead too far afield;
but "it is clear from all that is known of the natives of this continent that
there existed among them standards of right conduct and character.
Both from folklore and other sources we learn of conscience among the Indians
and of their dread of its pangs. The Navaho designate conscience by a term which
signifies "that standing within me which speaks to me." Abundant evidence might
be adduced to show that Indians are often actuated by motives of pure
benevolence and do good merely from a generous delight in the act.
Social ethics obtained among all the tribes, and public opinion was the power
that compelled the most refractory to obedience. A system of ethics having once
taken shape, the desire for the approval of one s associates and the wish to
live at peace furnished sufficient incentive for compliance with the less
onerous rules. But these motives were riot sufficient in matters of graver
import. Some tribes had executive bands, which had limited power to punish
offenders in certain cases, such as violation of the orders of the tribal
council; but among other tribes there was no established power to punish, nor
were there even the rudiments of a court of justice. The pagan Indian is
destitute of the faith in heaven and hell, which affords a strong incentive to
moral life among many of our own people; but he has faith in good and bad luck,
and frequently attaches different imaginary punishments to different offenses.
"Some regard various inanimate objects as the agents of these punishments. "May
the cold freeze you!" "May the fire burn you!" "May the waters drown you!" are
their imprecations.
When during the tribal hunt runners were sent out to seek a herd of buffalo,
they had to give, on their return to camp, their report in the presence of
sacred emblems in attestation of the truth of their statement. Scouts must
report accurately or meet disgrace. The successful warrior must not claim more
than his due; other wise he would not be permitted to receive the badge of
honors rightfully won. The common punishment for lying in many of the tribes was
the burning of the liar s tent and property by tribal sanction. Not to keep a
promise deliberately given was equivalent to lying. There are many instances of
Indians keeping their word even at the risk of death.
Honesty was inculcated in the young and exacted in the tribe. In some
communities the rule was limited in its operation to those within the tribe
itself, but it was not uncommon to find its obligations extended to allies and
to all friendly tribes. As war removed all ethical barriers, pillage was
legitimate. The stealing of horses was a common object of war parties, but only
from a hostile tribe. When a theft was committed the tribal authorities demanded
restitution; the loss of the property taken, flogging, and a degree of social
ostracism constituted the punishment of the thief. Instances could be multiplied
to show the security of personal effects in a tribe. The Zuni, for example, on
leaving home, close and seal the door with clay, and it remains inviolate. The
Nez Percé and many other tribes lean a pole across the door to indicate the
absence of the family, and no one molests the dwelling.
Murder within the tribe was always punished, either by. exile, by inexorable
ostracism and the making of gifts to the kindred of the slain, or by suffering
the murderer to become the lawful victim of their vengeance.
Truth, honesty, and the safeguarding of human life were everywhere recognized as
essential to the peace and prosperity of a tribe, and social customs enforced
their observance; the community could not otherwise keep together, much less
hold its own against enemies, for except where tribes were allies, or bound by
some friendly tie, they were mutual enemies. An unaccredited stranger was al
ways presumably an enemy.
Adultery was punished. The manner of punishment varied among the tribes, the
choice being frequently left to the aggrieved party. Among the Apache it was the
common custom to disfigure an erring woman by cutting off her nose.
The care of one s family was regarded as a social duty and was generally ob
served. This duty sometimes extended to one s relations.
While the young were everywhere taught to show respect to their elders, and
while years and experience were supposed to bring wisdom, yet there were tribes
among which it was the custom to abandon or to put to death the very old. Where
this custom prevailed the conditions of life were generally hard, and the young
and active found it difficult to secure food for themselves and their children.
As the aged could not take care of themselves, and were an encumbrance to
travel, they acquiesced in their fate as a measure of prudence and economy,
dying in order that the young might live and the tribe maintain its existence.
The cruel punishment of witchcraft everywhere among the tribes had its ethical
side. The witch or wizard was believed to bring sickness or death to members of
the community; hence for their security the sorcerer must be put to death. The
custom was due to a lack of knowledge of the causes of disease and to mistaken
ethics. (A. C. F. W. M.)
This site
includes some historical materials that may imply negative stereotypes
reflecting the culture or language of a particular period or place. These
items are presented as part of the historical record and should not be
interpreted to mean that the WebMasters in any way endorse the stereotypes
implied .
Handbook of American Indians North of Mexico, Frederick Webb Hodge, 1906
