232 



SIOUAN SOCIOLOGY 



(ETll, ANN. 15 



Phra- 

 tries 



Genie* 



Siibf/entes 



II 



II 



14. Tcedunsra, Buffalo 



(bull), or Si tafij^a, 

 Big feet. 



15. Tci ju wactage, Tei- 



Ju peacemaker. 



16. Lu iiikaci"ga, Tliuu- 



(lei-beiiig peoi)le; 

 Leda" uiiikaci"ga, 

 Gray-bawk peo- 

 ple. 



'*, Tcedufiga, Ruffalo witli dark liair. 



h, Yuqe, KiMldisb-yellow buffalo. 



(See Poiika Nuqe, O.sage (fuqe, 



Kwapa Tu(|e.) 

 (lied liawk pi'Oi)le?). Subgeutes not 



recorded. 

 Subgeutes uot recorded. 



Great changes have occurred among the Kansa since they have come 

 in contact with the white race; but when Say visited them in the early 

 part of the present century they still observed their aboriginal mar- 

 riage laws. No Kansa could take a wife from a gens on his side of the 

 tribal circle, nor could he marry any kinswoman, however remote the 

 relationship might be. There are certain gentes that exchange per- 

 sonal names ( jaje kik'iibe au), as among the Osage. Civil and military 

 distinctions were based on bravery and generosity. Say informs us 

 that the Kansa had been at peace with the Osage since 1806; that they 

 had intermarried freely with them, so that "in stature, features, and 

 customs they are more and more closely ajjproaching that people." 

 He states also that the head chief of the Kansa was Gahi^ge Waday- 

 iuga, Saucy Chief (which he renders -'Fool Chief"), and that the ten 

 or twelve underchiefs did not seem to have the respect of the people. 



Unmarried females labored in the fields, served their parents, car- 

 ried wood and water, and cooked. When the eldest daughter married 

 she controlled the lodge, her mother, and all the sisters: the latter were 

 always the wives of the same man. Presents were exchanged when a 

 youth took his first wife. On the death of the husband the widow 

 scarified herself, rubbed her person with clay, and became careless 

 about her dress for a year. Then the eldest brother of the deceased 

 married her without any ceremony, i-egarding her children as his own. 

 When the deceased left no brother (real or potential) the widow was 

 free to select her next husband. Fellowhood (as in cases of Damon 

 and I'ythias, David and Jonathan) often continues through life. 



The Kansa had two kiuds of criers or heralds: 1, the wadji'pa"yi" 

 or village crier; 2, the ie'kiye' (Omaha and Ponka i'r'ki'<(-c). In 1SS2, 

 Sa°sile (a woman) was hereditary wadii'pa"yi" of the Kansa, having 

 succeeded lier father, Peziiii, tlie last male crier. At the time of an 



