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Microfilm Collection of Manuscripts on Cultural Anthr0p0l06y START MICROFILM COLLECTION OF MANUSCRIPTS ON CULTURAL ANTHR0P0L06Y FORMERLY: MICROFILM COLLECTION OF MANUSCRIPTS ON AMERICAN INDIAN CULTURAL ANTHROPOLOGY AND MICROFILM COLLECTIONS OF MANUSCRIPTS ON THE MIDDLE AMERICAN CULTURAL ANTHROPOLOGY Series: LXXVI No:_ 393 Photographed by: Department of Photoduplication - The Joseph Regenstein Library University of Chicago - Chicago, III. 60637 REDUCTION RATIO- 12 PRIMITIVE SOCIAL ORGANIZATION with some description of the social organization of the Fox Indians by Sol Tax Ph. D, Thesis University of Chicago 1935 MICROF3JM COIiLECTION O f MANUSCR33>TS o n CULTURAR ANTHROPOLOGY No, 393 Series LXJCVI University of Chicago Library Chicago, Illinois April 1, 1988 THE UNIVERSITY OF CHICAGO PRIMITIVE SOCIAL ORGANIZATION WITH SOME DESCRIPTION OF THE SOCIAL ORGANIZATION OP THE POX INDIANS A DISSERTATION SUBMITTED TO THE FACULTY OF THE DIVISIÓN OF THE SOCIAL SCIENCES IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY DEPARTMENT OF ANTHROPOLOGY BY SOL TAX CHICAGO, ILLINOIS MARCH, 1935 a> PREFACE The relationship of the parts of this paper is like that of two brothers-in-law: the seotion on the social organization of the Fox is the wife and si3ter, that on the history and theory of the study of sociel organization the brother, and that «on Fox history and ethnology the husband. She choice in organization was thst of emphasizing either the consanguine or the marital tie; the former was chosen because of the wider interest in theory, and the ethnology of the Fox (except parts pertinent to the dis- cussion), like so many husbands, is relegated to the appendices. To his teachers a student owes what a President owes to his mother» While a mere enumeration is insufficient, it will have to do because it is impossible to evaluate the debt to each. Ralph Linton and Charlotte Gower first taught me anthropology at the university of Wisconsin; then, for a summer, Ruth Benedict of Columbia University directed field work in which we were engaged; but most of my student days in anthropology were spent at the university of Chicago under Fay-Cooper Cole, A. R. Radoliffe-Brown, Robert Redfield, Manual J. Andrade, and Harry Hoijer. To all of them, for their inspiration as well as their information, I owe thanks; and if this paper shows that occasionally I have not been following when I appeared to be listening, I hope it will also show that it was not lack of respect that was the cause. Sol Tax Chicago, Illinois October 10, 1934. -ii- • TABLE OF CONTESTS Part Page I, A SHORT HISTORY OF THE STUDY OF SOOLAI ORGANIZATION . 1 II. ISSUES IN THE STUDY OF SOCIAL ORGANIZATION 45 III. THE SOCIAL ORGANIZATION OF THE FOX INDIANS 75 IV. KINSHIP AND SOCIAL ORGANIZATION 110 BIBLIOGRAPHY 134 Appendices I. THE FIELD TRIP TO THE FOX INDIANS 141 II. THE RECENT HISTORY OF THE FOX INDIANS 146 III. PRESENT CONDITIONS AMONG THE FOX 168 IV. AUTOBIOGRAPHY OF A FOX INDIAN GIRL 176 V. A BRIEF DESCRIPTION OF THE PEYOTE CULT AMONG THE FOX INDIANS 185 VI. AN ACCOUNT OF THE CEREMONIAL RUNNERS OF THE FOX INDIANS . 195 VII. A BIBLIOGRAPHY ON THE FOX INDIANS 206 -iii- LIST OF TABLES Tables Page I. Comparison of Some Vital Kinship Terms of the Central Pomo, Southern Pomo, end the Wappo .... 61 II. Marriages Terminated; Showing Disposition Made of Children 97 III. Relationship of First and Second Mates (in Preferential Marriage) 98 LIST OF ILLUSTRATIONS Maps I. Distribution of the Yukian, Hokan, and Penutian Linguistic Families in California 55 II. Omaha-Crow Feature of Kinship Terminology in Relation to the Linguistic Families 56 III. Distribution of Cross-Cousin Terms of Hokan, Yükian, and Penutian Tribes of Central California .... 58 IV. Distribution by Tribes of the Omaha-Crow Kinship Feature in California ........ 60 Charts Key to Charts I-VIII 68 T. Kinship System of the Fox Indians, Man Speaking . 69 II. Kinship System of the Fox Indians, Woman Speaking » 70 III. System of Mate's Relatives of the Fox Indians, íáan Speaking 71 IV. System of Líate1 s Relatives of the Fox Indians, Woman Speaking 71 V. System of Relatives Liarrying into Family of the Fox Indians, lian Speaking 72 Charts Page VI. System of Relatives Marrying into Family of the Fox Indiana, V/oman Speaking 72 VII. Ego-less Chart of the System of Consanguinity of the Pox Indians 73 VIII. Ego-less Chart of the System of Affinity of the Fox Indians 74 Figures 1. Front View of Peyote Tepee 187 2. Diagram of Inside of Peyote Tepee . 187 -vi- PART I A SHORT HISTORY OF THE STUDY OF SOCIAL ORGANIZATION I. Forerunners Reporting his experiences in eastern North Amerioa, John Lederer, an early English adventurer, wrote, in 1672, concerning the Tutelo, an eastern Siouan tribe, that: From four women, viz., Pash. Sepoy. Askarin and Maraskarin. they derive the race of "'mankind; which they therefore divide into four Tribes, distinguished under those several names. They very religiously observe the degrees of Marriage, whioh they limit not to distance of Kindred, but difference of Tribes, which are continued In the issue of the females: now for two of the same tribe to match, is abhorred as Inoest, and punished with great severity.1 This, to my knowledge, is the first mention in modern ethnological history of those phenomena—clans, matriliny, exogamy—peculiar to the study of what in anthropology is oalled "Social Organiza- tion." A fourth problem of social organization is that of kinship systems; but, even as speculation about the Malayan and Turanian types was destined to lag behind theories of marriage and descent, so the matter of kinship terminology remained unbroaohed until forty-two years later, when Joseph Franooise Lafitau, a French Jesuit missionary, described the kinship system of the Iroquois— striking by chance at the archetype of the "Olassificatory •*-The D.isooveries of Jphn Lederer (Cincinnati, 1879; repub- lished from the original edition of 1672), pp. 10-11. 2Although Andrew Lang says that Nicolaus Damasoenus, who lived in the first century, A.D., described the Olassificatory System of kinship terminology for the Galaotophagi (Artiole, Family. Encyclopaedia Britennica, 12th edition, X, 160). I am dealing only with modern researches, however. -1- -2- System" v/hich was to become e catch phrase in the infant soienoe a oantury end a half later: Among the Iroquois and the Hurona, all the ohildren of a Cabin regard their mothers' sisters as their mothers, and their mothers' brothers as their uncles; in the same way they give the name of father to all their fathers' brothers and that of aunt to their fathers' sisters. All of the ohildren on the side of the mother and her sisters and of the father and his brothers they regard as equal to brothers and sisters, but as regards the ohildren of their uncles and aunts—that is to say, of their mothers' brothers and their fathers' sisters—they treat them only on the footing of oousins although they may be as olosely related as those whom they regard as brothers and sisters. In the third generation the grand-uncles and grand- eunts become grandfathers and grandmothers of the children of those whom they call nephews and nieces. This continues always in the descending line according to the same rule.^ Such interesting observations remained, however, unnoticed and unused. Early explorers brought baok, during the seventeenth and eighteenth centuries, many more accounts of strange customs re- lating to marriage, the family, and suoh institutions as clans; oddly, kinship terminologies were rarely recorded, if, indeed, noticed.4 Almost a century passed before Lafitau's observation QMaeure dea Sauvages Ameriqualna, Pompare'es aux Moaura des Premiers ¡Temps, 1, 5¿S-63 (Baria, 1724) • Liberties have been taken with' the translation; the French is: "... parmi les Iroquois* & parmi les Hurona, tous lea enfana d'une Cabane regardant oomme leura meres, toutes les soeurs de leurs meres, & oomme leurs onelea, tous las freres de leurs meres: par la meme raison, ils donnes le nom de Peres a tous les freres de leurs peres, &^de^ tantea a toutes lea soeurs de leurs peres. Tous lea enfana du oote'de la mere & de sea soeurs, du pare & de sea frerea, se regardent entr'eux egale- ment comme freres & aoeura; maia par rapport aux enfana de leura onolea & de leura tantea, o'est-e-dire, des freres de leura meres, & sea soeurs de leurs peres, ils ne leg traitent que sur le pied de oousins, quo i qu'ils soient dana le meme degre'de párente', que oeux qu'ila ¿regardant oomme leur8 frerea & leura aoeurs. Dana la troieieme Generation cela change; lea grands onoles & lea grandes tantea redeviennent grands-peres & grandea-merea, dee enfana de oeux qu'ila appelloient neveux, & nieces. Cela ae continue toujours ainai en descendant, aelon la me'me regie." *LewiB H. Morgan says: "It is a singular fact, but one which I have frequently verified, that those Americans who' are most thoroughly versed in Indian languagea, from a long residence in the Indian country, .are unacquainted with their system of rela- tionship except ita general features. It does not appear to have attracted their attention sufficiently to have led to an investiga- tion of its details, even as a matter of curiosity. Hot one of -3- was repeated in print. In 1823, James Edwin, who led an expedi- tion into the West, described the kinship system of the Omaha in these words: (Che designations by which the omawhaws distinguish their various degrees of consanguinity are somewhat different from ours; children universally address their father's brother by the title of father, and their mother's brother by that of uncle; their mother's sister is called mother and their father's sister aunt.
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