Bowers] HIDATSA SOCIAL AND CEREMONIAL ORGANIZATION 63 



criticize their winter leader; in fact, they would be the first to nominate 

 him as winter leader for the succeeding year. 



Frequently, however, one did not take such positive action. Hear- 

 ing that a war party was going out, the former winter leader might 

 make offerings of gifts and recite a prayer for the success of the party. 

 If the expedition was successful, out of gratitude to the former winter 

 camp leader who had assisted them ritualistically, he received the 

 scalp which was taken to the mourners, especially the sister or mother, 

 and carried in the dances. Then the matter was forgotten. For 

 minor misfortunes such as the natural death of a relative, feasts and 

 presents were sufficient to establish a feeling of good will between 

 them. Then the people would say, "Think nothing of it; one can't 

 live forever." Wolf Chief tells of a little boy who told the winter 

 chief that their winter chief was no good because his bow string kept 

 breaking, and the winter chief had a new bow made with a stronger 

 string; after that the boy had no trouble with his bow. When the 

 parents heard of the incident they scolded the boy, for they con- 

 sidered it impudent for a child to speak of an elder in that manner. 



SUMMARY 



The Hidatsa used the term "chief" very broadly to designate 

 anyone who was at the time in a position of leadership and authority. 

 Every important situation required leadership. We have shown above 

 that there was a feeling of clan leadership in matters concerning the 

 clan; that each age-grade as an organized group had its complement 

 of officers; and finally that responsible leaders were recognized in the 

 general administration of the summer and winter villages. These by 

 no means exhaust the list of organized groups recognized by these 

 people. These units varied in size from the community to small 

 economic groups, such as fish trapping, and from permanent groups 

 to those of short and temporary existence. 



The wide selection of leaders and the numerous opportunities to 

 "lead" are consistent with their concepts of supernatural powers and 

 the promises of the tribal ceremonial leaders when young men orga- 

 nized and planned their lives. On every important occasion, when a 

 young man distinguished himself in warfare, personal torture, or 

 ritualistic purchases, the leaders assured him that his ultimate goal 

 should be that of "leader of the people." 



Because "supernatural power was measurable," it increased by 

 the performance of certain rites and other practices and, in like 

 measure, was exhausted in combating the daily risks. As the in- 

 dividual assumed greater responsibilities within the group, these 

 powers were exhausted at a greater rate. An individual, therefore, 

 should not remain in authority too long and no man aspired to 



