74 
Both the Hares and the Dogribs are divided into bands, the former 
into five and the latter into four. Each band has a large area in some 
part of which it hunts each year and to which it is restricted. The Satu- 
dene, on the other hand, split into groups irregularly, oftentimes families 
changing from one group to another several times during the course of 
a single winter. Tracing the movements of various families in historical 
times makes it evident that the Satudene groups have no stability, nor 
are families limited to any large area. Cases are known of Satudene 
families going to live in what is distinctly Mountain Indian country, but 
they generally return after a short time. 
The Satudene recognize their name as distinct from, and having 
about the same weight as, ka-tco-dene (Big Willow people, i.e., Hare), 
kli-tco-dene (Dogribs), or shi-ta-dene (Mountain Indians). The band 
names of the Hare are apparently recognized by the Satudene as definite 
units, but the numerous names heard among the Satudene such as 
eta-tco-dene (People of Big Point), kai-lon-dene (People of Willow lake), 
tu-le-ta-denc (People of Fort Norman), are simply place names applying 
to any native who at the present time or formerly lived in one or the other 
of these specific localities. Satudene informants could never call themselves 
ka-tco-dene (Hares) or shi-ta-dene (Mountain Indians), but they may 
insist that they are eta-tco-dene, tu-le-ta-dene, and many others as well. 
Probably most important of all, there are distinct dialectic differences 
between the Satudene, the Dogribs, the Hares, and other neighbouring 
tribes. 
It must be said then, on the existing evidence, that the Satudene form 
a tribe not broken up into true bands, and that the fundamental unit is 
the family which has developed neither clan nor gens affinities. 
Chiefs. Chiefs, such as are among more highly organized tribes, 
probably never existed among the Satudene. Authority lay with such heads 
of families as were the best hunters, generally older men whose experience 
was considered necessary for the guidance of the group. Through courage, 
prestige in hunting, and leadership, head men came to exercise, for a time 
presumably, the authority of chiefs, but that authority was probably neither 
officialized nor inherited. 
An informant at Good Hope indicated that formerly there were two 
types of chiefs among the Hare. The first was the ‘Oldest Man’ and it 
was unlucky not to obey him. The second was the ‘Best Hunter’ of moose 
and caribou. When the ‘Oldest Man’ gave inadequate advice, then the 
‘Best Hunter’ was turned to, but the latter never equalled the first chief 
in power. 1 Keith, however (1890, II, page 123), writing of the Big Arrow 
Indians (a band of Hares) in 1812, said that they had no leaders of any 
note or authority. Other sources say the same of the Slave, Dogribs, and 
Yellowknives ( See Wentzel, 1890, I, page 89; Wheeler, 1914, page 47; and 
Mackenzie, R., 1890, I, page 36). 
Since the coming of the fur traders, chieftainships have several times 
been inaugurated by them, thus creating a position through which the 
Indians can be reached. The office is characterized by a blue coat and cap, 
some gold braid and brass buttons, but very little else. Russell (1898, 
'It is regretted that more is not known on this subject since dual chieftainship is clearly indicated among Alaskan 
Athapaskan tribes. 
