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Indian Scout Talks: A Guide for Boy Scouts and Camp Fire Girls, a non-fiction book by Charles Alexander Eastman |
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Chapter 25. Etiquette Of The Wigwam |
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_ CHAPTER XXV. ETIQUETTE OF THE WIGWAM The natural life of the Indian is saved from rudeness and disorder by certain well-understood rules and conventions which are invariably followed. Simple as these rules may seem, they have stood the test of time, and are universally respected. You may be able to adapt some of them to the government of your camp. Each band has its chief, or leader, who governs through his council, and a herald to announce their decisions. Scouts and soldiers are appointed by the council. When several bands camp together, all know that there will be no change in the general order, aside from a few special and temporary rules. The clans simply enforce the usual codes conjointly, though any special service necessarily carries with it greater honor, because of serving a larger community. If a member of any band commits an offence against one of another band, all the chiefs constitute the grand jury. Their verdict is attested by the grand council, while the two persons affected have no voice in the matter, except as they may be called upon to testify of what they know. The punishment decreed is strictly carried out without prejudice or favoritism. No boy or man can flee from the voice and hand of justice. Where can he go and be at peace with his own conscience? I have said elsewhere that the tents are pitched in a circle, or group of circles. In case of a large band, their position in the circle is determined by their relative strength and reputation. The strongest band takes its place on the right of the entrance, and the next strongest takes the left. Opposite the entrance is the post of honor, which is accorded to the greatest chief or temporary head of the large camp. Now the family circle in the wigwam is arranged on the same principle. The circle is symbolic of life, also symbolic of the day’s journey. Woman rules the lodge; therefore on the right of the entrance is the position of the grandmother, if there is one. Next her are her granddaughters, the youngest nearest her. Then comes the grandfather, and next him the grown sons, if any; then the father, and between him and the mother, who occupies the first seat on the left of the entrance, are one or two of the smallest children. The guest is seated opposite the entrance. It is a rule of the Indian home that the grandfather is master of ceremonies at all times. He is spokesman for the family if a stranger enters. If he is absent, the father or the husband speaks; all others may only smile in greeting. If both men are absent, the grandmother is spokes-woman; if she is away, the mother or the wife speaks, with as much dignity as modesty. If no older person is at home, the eldest son or daughter greets the guest, but if they have no brother to speak for them, and an entire stranger enters, the girls may properly observe silence. The stranger should explain the cause of his intrusion. In the presence of a guest, promiscuous laughing or a careless attitude are not permitted. Rigid decorum and respectful silence are observed, and if any children are present, they must not stare at the stranger. All noisy play and merriment must be kept within familiar family circles, except on the occasion of certain games and dances. In the matter of greetings, the men alone greet each other with “How!” No woman may use this greeting. Indians do not usually say “Thank you!” but acknowledge a gift or favor by using some appropriate term of relationship, as grandmother, little sister, cousin, etc. “Hi, hi!” or “Thank you!” is occasionally used, but only when one is especially grateful. You should always address everybody in the clan by the regular term of relationship, rather than by name. If too distant, the word “Kólah,” or friend, may be used. Perhaps a prettier word for the Boy Scouts to adopt is “Kechúwah,” or comrade. The serving of food is always orderly and polite. Guests are offered food, at whatever hour of the day they may appear, as, in the wilderness life, it is safe to assume that they are hungry. The mother of the family serves first the guest, if any, then her father, her husband, her mother, the children in order of age, and, of course, herself last of all. Each returns his empty dish to her with the proper term of relationship as a sign of thanks. Silence, we believe, is the basis of order and decorum, and the peace and dignity of the camp must be maintained at all costs. Thus any emergency is quickly made known and is met with calmness and decision. All formal announcements are made by the mouth of the camp herald or crier. Our Indian “Boy Scouts” are the immediate and unofficial guardians of our safety. If any one approaches, they quickly pass the unspoken signal from boy to boy, without letting the stranger know that he is discovered; and if there is any doubt as to his identity and character, that, too, is indicated, so that the experienced may see to it before he comes too near. The reports of the returning hunters are given by means of certain calls, so that the home folks may be prepared to receive them. For instance, when a bear is killed, the boys announce it with the peculiar call, “Wah, wah, wah!” in chorus. If it is a deer, they cry: “Woo koo hoo´! woo koo hoo´!” In welcoming the buffalo hunters, the boys hold one another by the shoulders and imitate the lowing of the herds, finishing off with a shrill whistle. Possibly your college and class yells were founded upon the Indian game signals. _ |
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