538 AKNUAL REPORT SMITHSONIAN INSTITUTION, 1941 



tion in Minnesota I recorded songs from a strange Chippewa who said 

 that he was a good singer. My interpreter was absent at the time 

 and the man seemed so sure of himself that I made no inquiries about 

 him. The records of his songs contained no sense of a keynote and 

 were melodies on which strange theories of primitive scales might 

 have been based. When my interpreter returned I told him of this 

 recording and he exclaimed, "You didn't take songs from that man ! 

 He can't carry a tune. Let me hear the records." He was able to 

 recognize the songs and offered to record them. In his rendition they 

 became simple little melodies with tones clearly referable to a key- 

 note. As I became more experienced, I would decline to take songs 

 from such a singer after hearing his first recording. Unlike white 

 musicians, Indian singers are not sensitive, and a man is not offended 

 if I say, "Your voice is not good enough for me to record." He is 

 probably disappointed because he is not able to earn money, but he 

 shows no resentment. 



Personal character as well as musical ability is taken into consid- 

 eration in the selection of singers. For this information I depend 

 upon the interpreter and consult the white people at the agency. 

 During the work among the Sioux a singer was brought by an in- 

 formant, and data concerning the Sun Dance was recorded. Robert 

 Higheagle was absent and another interpreter was obtained. When 

 Higheagle returned, a few days later, he said, "There is trouble 

 among the Indians. John Grass and other prominent men say they 

 will have nothing more to do with the work if So-and-so is con- 

 nected with it. He killed a man, and his record in other matters is 

 not good." The matter was carefully considered and the responsi- 

 bility placed on the man who introduced him. Finally his material 

 was expunged and I never saw him again. 



A good voice is not essential when the old songs are being recorded. 

 Many old men and women who know the best songs have weak voices 

 but it is possible, with care, to obtain a record that can be transcribed. 

 Such songs are usually connected with magic power or with the treat- 

 ment of the sick and were received in dreams by the singer or ob- 

 tained by him from men who received them in that manner. The 

 procedure is different if dance songs are desired. The dance is at- 

 tended and the leader at the drum is observed with special care. 

 Later, he or other singers are asked to record songs that were used 

 on that occasion and the descriptions of the songs are aided by 

 hearing them at the dance. My work has included many classes of 

 modern dance and game songs, in all tribes under observation, but 

 the old songs will be first to disappear. Such songs are not taught to 

 the younger generation, who are seldom interested in them. In some 

 instances the old songs are learned by young men but, in my expe- 



