[sapir] social organization OF THE WEST COAST TRIBES 373 



fact that each of the two main phratries is represented in every village, 

 though, on the other hand, the necessary intermarriages between the 

 phratries might soon bring about this state of affairs under any cir- 

 cumstances. More important is the fact that the phratrie crest is 

 shared by all or practically all the clans of the phratry; this seems to 

 imply that the phratry with its crest is a fundamental unit antedating 

 the rise of the separate clans. The fundamental importance of the 

 two phratrie divisions of the Haida is beautifully illustrated by their 

 belief in the validity of this social arrangement in the supernatural 

 world. Thus, every being of the sea was conceived of as belonging 

 from the beginning of time to either the Raven or Eagle phratry. 

 It is conceivable that the phratries are sociologically reinterpreted 

 forms of originally distinct tribal units. Apropos of this possibility, 

 it may be noted that in many tribal organizations certain clans, 

 gentes, camp-circle units, or other social units are, either in fact or 

 origin, a group of aliens incorporated into the main tribe. According 

 to Tlingit legend, indeed, the Ravens were originally Coast people, 

 the Wolves inland people. This may, however, be a mere rationaliz- 

 ation of an obvious fact of zoological distribution, the raven being 

 common on the coast while the wolf is chiefly confined to the woods. 



So much for social organization according to rank and kinship. 

 The third type of organization, the local, we have had to take up in 

 connection with the other two. Local classifications as distinct, from 

 kin classifications arise only when the clan ceases to be confined to a 

 single locality. When this happens, the kin and local groupings 

 necessarily intercross and town administration arises, which provides 

 for more than the needs of a clan or group of kinsmen. 



The ritual organization which we have listed as a fourth type of 

 social organization is best developed among the Kwakiutl Indians. 

 Among these Indians the clan system which is operative during the 

 greater part of the year, the so called profane season, gives place 

 during the winter to a ritualistic organization based on the right to the 

 performance of religious dances. The dancers impersonate various 

 supernatural beings from whom they are supposed to have received 

 manitou power. In actual practice the performance of the dance is 

 conditioned by the inherited right to them. Such rights are justified 

 in legends accounting for the introduction of the dance by an ancestor, 

 supposed to have come in contact with the supernatural being himself 

 and to have been instructed by him. In a sense all those who perform 

 the same dance form a secret society, though this term, which has been 

 often used, does not seem particularly appropriate to me. The 

 dances are graded into two series — a lower and a higher one. The 

 dancers of the lower series are collectively known as Sparrows\ those 



'Or some other small bird. 



