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!
The work of building these dwellings is shared by men and
women; to the former belongs the duty of adjusting the roof about the
central opening. From 50 to 100 of these structures would be grouped
together in the village, the site of which was always near a running stream,
convenient timber, and, generally, surrounded with hills, from which
lookouts could dive notice of the approach of enemies.
Corn, beans, pumpkins, and melons were raised in large
quantities. The corn and beans were dried and stored in caches built outside
the lodges, and the pumpkins were cut as an apple is peeled and hung up in
festoons to dry and then kept for winter use. The sheltered valleys and
bottom lands were favorite spots for cultivation, the same family often
using the same piece of land for years. Occupancy was always respected. The
agricultural work was chiefly done by women, although the men were ready to
assist when their help was needed. All work and property was individual;
nothing was raised in common or held as a tribal product. Relations helped
one another in harvesting, but this custom was not obligatory.
For meat and the material for clothing, implements,
&c., the Omaha depended upon game. Hunting, however, was never a mere
pastime, but an arduous duty, regulated by tribal ceremonies and officered
by men appointed with due form and under serious obligations. The annual
hunt occurred during the summer months, on which occasion all the tribe took
part, except the infirm and sick, who were left in the village under the
charge of warriors who served as a guard in the absence of the tribe.
The
pictures (Nos. 4
and 5 of the Exhibit) show how the
tents and tent poles were carried-with four poles to a pony,1
from 3 to 6 ponies were required to transport a tent-and how
the tent poles and tents were arranged. When on the hunt the
tribe moved and camped in the order of their bands or
genies. The Omaha, in common with most of the Indian
tribes, are divided into bands or genies. Each band or gens has a distinct
name, mythical origin, sacred symbols, and a fixed place in
the tribal circle.
Each band or gens has a distinct name, mythical origin,
sacred symbols, and a fixed place in the tribal circle.
There are ten gentes in the Omaha tribe. No. 7 of
the Exhibit gives a bird's-eye view of the tribal circle: The opening was to
the east; five gentes camp on the south half of the circle and form the Hun-ga-chey-nu
side of the tribe, and five gentes camp on the north side of the circle and
form the In-sta-sun-da side of the tribe. The three sacred tents are upon
the south, or Hun-ga-chey-nu side. The sacred tent just south of the opening
is that dedicated to war ceremonies and is in charge of the We-jin-ste gens;
from this pens some of the most notable head chiefs of the tribe have
arisen. The two sacred tents in the middle of the south half are dedicated
to, the sustaining of life, and are in the care of the Hun-ga gets. This
gens, as its name suggests-the ancient one, or leader occupies an important
position and has charge of the principal ceremonies of the tribe. Other
gentes are intrusted with tribal duties, and, in certain gentes, particular
families have the custody of the sacred articles used at religious
festivals.2
1 The ponies were led by the women. 2 The names of the genies are as follows; the figures refer
to those below upon the groups of tents on the illustration:
11. Sacred tent of war
ceremonies, under charge of the Wae-jin-ste gens.
12. Two sacred tents
dedicated to the sustaining of life, containing sacred pole and sacred
white buffalo cow's hide, in charge of the Hun-ga gens.
A full explanation of the
social organization of the tribe, together with the duties and
functions of the various gentes, would transcend the limits of this
paper.
