﻿WARFARE 
  

   Influence 
  on 
  Tribal 
  Development 
  

  

  Two 
  classes 
  of 
  warfare 
  were 
  recognized 
  among 
  the 
  Omaha, 
  defensive 
  

   and 
  aggressive. 
  Each 
  had 
  its 
  distinctive 
  rites, 
  its 
  rank, 
  and 
  its 
  

   duties 
  hi 
  the 
  tribal 
  organization. 
  

  

  1 
  )efensive 
  warfare 
  was 
  called 
  fi'adi, 
  meaning 
  "among 
  the 
  dwellings,"' 
  

   or 
  wau'ahttliislio" 
  (wau, 
  "women;" 
  ata'ihisho 
  n 
  , 
  "toward 
  or 
  pertaining 
  

   to;" 
  that 
  is, 
  "fighting 
  for 
  the 
  protection 
  of 
  the 
  homes, 
  the 
  women, 
  

   and 
  the 
  children 
  ' 
  ') 
  . 
  The 
  Omaha 
  word 
  for 
  "tribe," 
  already 
  explained 
  

   (p. 
  35), 
  was 
  derived 
  from 
  fighting 
  of 
  this 
  kind. 
  In 
  the 
  use 
  of 
  this 
  

   word 
  one 
  can 
  get 
  a 
  hint 
  of 
  the 
  growth 
  and 
  influence 
  of 
  defensive 
  

   warfare. 
  Self-protection 
  naturally 
  expanded 
  toward 
  the 
  protection 
  

   of 
  one's 
  family 
  and 
  to 
  extend 
  this 
  protection 
  to 
  a 
  group 
  of 
  families 
  

   living 
  near 
  together 
  was 
  a 
  logical 
  progression 
  and 
  leading 
  naturally 
  

   to 
  an 
  appreciation 
  of 
  the 
  necessity 
  for 
  permanency 
  in 
  the 
  group 
  to 
  be 
  

   protected. 
  When 
  therefore 
  the 
  thought 
  expressed 
  by 
  the 
  Omaha 
  

   word 
  for 
  " 
  tribe 
  " 
  had 
  taken 
  hold 
  of 
  the 
  people 
  so 
  strongly 
  as 
  to 
  become 
  

   the 
  name 
  of 
  a 
  community 
  held 
  together 
  at 
  the 
  risk 
  of 
  life 
  against 
  

   outside 
  aggressors, 
  that 
  community 
  had 
  ceased 
  to 
  be 
  a 
  congeries 
  of 
  

   people 
  and 
  had 
  become 
  a 
  more 
  or 
  less 
  stable 
  association 
  of 
  persons 
  

   among 
  whom 
  political 
  ideas 
  could 
  take 
  root. 
  

  

  It 
  has 
  been 
  shown 
  that 
  the 
  Omaha 
  tribal 
  organization 
  was 
  based 
  

   on 
  certain 
  fundamental 
  religious 
  ideas 
  pertaining 
  to 
  the 
  manner 
  in 
  

   which 
  the 
  visible 
  universe 
  came 
  into 
  being, 
  and 
  is 
  to 
  be 
  maintained, 
  

   and 
  to 
  man's 
  relation 
  to 
  the 
  Cosmos 
  and 
  to 
  living 
  forms. 
  All 
  these 
  

   ideas 
  were 
  conceived 
  anthropomorphically, 
  for 
  the 
  Omaha 
  projected 
  

   his 
  self-consciousness 
  on 
  nature. 
  These 
  conceptions 
  were 
  more 
  or 
  less 
  

   clearly 
  expressed 
  in 
  dramatic 
  ceremonials, 
  ceremonials 
  that 
  tended 
  to 
  

   bind 
  the 
  people 
  together 
  as 
  expressions 
  of 
  a 
  common 
  faith. 
  

  

  The 
  disintegrating 
  tendencies 
  of 
  aggressive 
  warfare, 
  particularly 
  

   the 
  quarrels 
  and 
  schemes 
  of 
  ambitious 
  men, 
  were 
  checked 
  by 
  the 
  

   inculcation 
  of 
  the 
  idea 
  that 
  war 
  is 
  allied 
  to 
  the 
  cosmic 
  forces 
  and 
  

   under 
  their 
  control. 
  The 
  storm, 
  with 
  its 
  destructive 
  lightning 
  and 
  

   deafening 
  roar 
  of 
  thunder, 
  was 
  regarded 
  as 
  the 
  manifestation 
  of 
  the 
  

   war 
  phase 
  of 
  the 
  mysterious 
  Wako 
  n 
  'da. 
  As 
  has 
  been 
  shown, 
  all 
  

   Omaha 
  males 
  in 
  their 
  childhood 
  were 
  consecrated 
  to 
  Thunder 
  as 
  

  

  402 
  

  

  