BULL. 30] 



ETISHOKA ETIWAW 



443 



the opposite phratry was greeted as "my 

 father's clansman," or "my cousin." 



When the bearer of an invitation en- 

 tered a lodge, the person invited did not 

 respond if a relative or friend was pres- 

 ent, who would accept for him, saying, 

 "Your uncle (or aunt) has heard." 

 Among the Hopi, in entering a kiva, ac- 

 cording to Dr Fewkes, one must ask, 

 "Am I welcome?" before his left foot 

 leaves the lowest rung of the ladder. He 

 must always approach the altar on the 

 right and leave it on the left. Among 

 the Zufii a person, whether friend or 

 stranger, on appearing at a doorway is in- 

 vited to enter and sit; if at meal time, and 

 often at other times, he is offered food. 



Among a number of tribes etiquette 

 required that there should be no direct 

 speech between a woman and her son-in- 

 law, and in some instances a similar 

 restriction was placed on a woman ad- 

 dressing her father-in-law. In many 

 tribes also the names of the dead were not 

 likely to be mentioned, and with some 

 Indians, for a sjjace of time, a word was 

 substituted for the name of a deceased 

 person, especiallyif the latter were promi- 

 nent. In some tribes men and women 

 used different forms of speech, and the 

 distinction was carefully observed. A 

 conventional tone was observed by men 

 and women on formal occasions which 

 differed from that emploved in evervday 

 life. 



Etiquette between the sexes demanded 

 that the man should precede the woman 

 while walking or in entering a lodge "to 

 make the way safe for her." Familiar 

 conversation could take place only be- 

 tween relatives; reserve characterized the 

 general behavior of men and women 

 toward each other. 



Respect must be shown to elders in 

 both speech and behavior. No one could 

 be interrupted when speaking or forced 

 to speak when inclined to be silent, nor 

 coulil personal questions be asked or pri- 

 vate matters mentioned. During certain 

 ceremonies no one may speak above a 

 whisper. If it was necessary to pass be- 

 tween a ]>erson and the tire permission 

 must l)e asked, and if one brushed against 

 another, or trod upon his foot, an apology 

 must be made. At meal time, if one 

 could not eat all that had been put upon 

 his dish, he must excuse himself to show 

 that it was through no dislike of the food, 

 and when he had finished he must not 

 push away his dish but return it to the 

 woman, speaking a term of relationship, 

 as mother, aunt, wife, which was equiva- 

 lent to thanks. Among some tribes, if 

 a cooking vessel had been borrowed, it 

 must be returned with a portion of what 

 had been cooked in it to show the owner 

 the use that had l)een made of the utensil, 

 and also, in courtesy, to share the food. 



There was an etiquette in standing and 

 sitting that was carefully observed by the 

 women. They stood with the feet straight 

 and close together, and if the hands were 

 free, the arms hung down, a little toward 

 the front, the fingers extended and the 

 palms lightly pressed against the dress. 

 Women sat with both feet under them, 

 turned to one side. Men usually sat 

 cross-legged. 



The training of children in tribal eti- 

 quette and grammatical speech began at 

 an early age, and the strict observance 

 of etiquette and the correct use of lan- 

 guage indicated the rank and standing of 

 a man's family. Class distinctions were 

 everywhere more or less observed. On 

 the N. Pacific coast the difference be- 

 tween high caste and low caste was 

 strongly marked. Certain lines of con- 

 duct, such as being a too frequent guest, 

 were denounced as of low caste. So, too, 

 among the Haida, it was of low caste to 

 lean backward; one must sit on the for- 

 ward part of the seat in an alert attitude 

 to observe good form. Lolling in com- 

 pany was considered a mark of bad man- 

 ners among the tribes; and among the 

 Hopi one would not sit with legs extended 

 during a ceremony. Smoking, whether 

 social or ceremonial, had its etiquette; 

 much form was used in exchanging smok- 

 ing materials and in passing the pipe in 

 smoking and in returning it. In certain 

 societies, when a feast was served, par- 

 ticular parts of the animal belonged by 

 etiquette to tlie noted warriors present, 

 and these were presented by the server 

 with ceremonial speech and movements. 

 Among some tribes when a feast was given 

 a pinch of each kind of food was sacrificed 

 in the fire l)efore eating. Ceremonial vis- 

 itors usually made their approach known 

 according to the local custom. Among 

 some of the Plains tribes the visitors 

 dispatched a runner bearing a little launch 

 of tobacco to apprise their host of their 

 intended visit; should their coming prove 

 to be ill timed, the tobacco could be re- 

 turned with an accompanying gift, and 

 the visit would be postponed without any 

 hard feeling. There was much and varied 

 detail in the etiquette of family life, social 

 gatherings, and the ceremonies of the 

 various tribes living N. of jNIexico. See 

 Child life, M hies and Morals, Hospitality, 

 Salutation. fA. c. F. ) 



Etishoka ( E-tisJi-sho^-ka, ' hill people ' ) . 

 An Hidatsa band. — Morgan, Anc. Soc, 

 159, 1877. 



Etiwaw (Catawba: 'pine tree'). A 

 small tribe, now extinct, forming part of 

 the Cusabo group and living about Ash- 

 ley and Cooper rs., Berkeley co., S. C, 

 extending e. to the present Monk's Cor- 

 ner, where their hunting grounds bor- 

 dered the Sewee country. The Santee 

 and Congaree were above them. They 



