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Displays of Personal Adornment and Body Decoration by Nineteenth Century Lakota (Sioux) Tribes: a Costly Signaling Model

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Displays of Personal Adornment and Body Decoration by Nineteenth Century Lakota (Sioux) Tribes: a Costly Signaling Model University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Anthropology Department Theses and Dissertations Anthropology, Department of 7-2012 Displays of Personal Adornment and Body Decoration by Nineteenth Century Lakota (Sioux) Tribes: A Costly Signaling Model Michelle L. Night Pipe University of Nebraska-Lincoln, [email protected] Follow this and additional works at: https://digitalcommons.unl.edu/anthrotheses Part of the Anthropology Commons Night Pipe, Michelle L., "Displays of Personal Adornment and Body Decoration by Nineteenth Century Lakota (Sioux) Tribes: A Costly Signaling Model" (2012). Anthropology Department Theses and Dissertations. 26. https://digitalcommons.unl.edu/anthrotheses/26 This Article is brought to you for free and open access by the Anthropology, Department of at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Anthropology Department Theses and Dissertations by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. DISPLAYS OF PERSONAL ADORNMENT AND BODY DECORATION BY NINETEENTH CENTURY LAKOTA (SIOUX) TRIBES: A COSTLY SIGNALING MODEL by Michelle L. Night Pipe A THESIS Presented to the Faculty of The Graduate College at the University of Nebraska In Partial Fulfillment of Requirements For the Degree of Master of Arts Major: Anthropology Under the Supervision of Professor Raymond B. Hames Lincoln, Nebraska July, 2012 DISPLAYS OF PERSONAL ADORNMENT AND BODY DECORATION BY NINETEENTH CENTURY LAKOTA (SIOUX) TRIBES: A COSTLY SIGNALING MODEL Michelle L. Night Pipe, M.A. University of Nebraska, 2012 Adviser: Raymond B. Hames Throughout the nineteenth century, Lakota (Sioux) individuals devoted an enormous amount of time, energy, and resources to the production and purchase of lavish clothing, headdresses, and accessories. These items seemingly lack any practical value, making them difficult to account for in economic terms. Costly signaling theory, however, predicts that the costs of the production of personal adornment and body decoration may be offset by the accumulation of prestige. For Lakota men, prestige translated into higher status, membership in warrior and headmen's societies, leadership opportunities, marital opportunities, and ultimately, differential reproductive success. Lakota women also garnered prestige based on the quality and quantity of the elaborately decorated goods they produced, benefitting themselves, their families, and their kin groups. This study will explore the multitude of ways that prestige was signaled by males and females both within and between Lakota societies, as well as the social benefits that were accrued as a result of this signaling behavior. iii Table of Contents LIST OF FIGURES iv Chapter 1- INTRODUCTION 1 1.1 Hypotheses 2 1.2 Definition of Terms 3 1.3 Significance 4 Chapter 2- LITERATURE REVIEW 8 2.1 Costly Signaling Theory 8 2.2 Art in Anthropological Perspective 13 2.3 Self-decoration in Anthropological Perspective 21 2.4 Evolutionary Aesthetics 24 2.5 Costly Signaling Explanations of Art and Adornment 27 2.6 Personal Adornment in Lakota Society 31 2.7 Summary 32 Chapter 3- ETHNOHISTORIC DATA 35 3.1 Lakota Ethnohistory 35 3.2 Lakota Social Organization 40 3.3 Oglala Leadership Structure 42 3.4 Signaling of Military Prowess by Lakota Men 48 3.5 Costly Signaling through Men's Society Regalia 55 3.6 Indigenous and Euro-American Trade Goods as Costly Signals 68 3.7 Marriage, Polygyny, and the Role of Women in the Fur Trade 78 3.8 Signals of Skill and Prestige by Lakota Women 81 3.9 Women’s Societies and Medicine Cults 104 3.10 Ceremonies, Feasting, Give-Aways, and Dances as Costly Signaling 109 3.11 Summary 118 Chapter 4- FINDINGS 120 4.1 Hypothesis 1: Costliness of Signals 120 4.2 Hypothesis 2: Maintaining Signal Integrity 124 4.3 Hypothesis 3: Individual and Societal Benefits of Costly Signaling 130 4.4 Summary 135 Chapter 5- CONCLUSION 139 REFERENCES CITED 150 iv List of Figures Figure 3.1. Man’s Hair Shirt 44 Figure 3.2. Man’s Hair Shirt 45 Figure 3.3. A Man Who Killed an Enemy 50 Figure 3.4. A Man Who Killed Two Enemies 51 Figure 3.5. Painted Bison Robe 53 Figure 3.6. Shield picturing battle exploits of Chief Hump 54 Figure 3.7. Kit Fox Society Leader 57 Figure 3.8. Lance Bearer of the Brave Hearts 60 Figure 3.9. Leader of the Sotka Society 62 Figure 3.10. Lance Bearer of the Sotka Society 63 Figure 3.11. Eagle Feather Headdress 64 Figure 3.12. Bear Claw Necklace with James Buchanan Peace Medal 71 Figure 3.13. Give Away Horses Dress 83 Figure 3.14. Woman’s Side Fold Dress 85 Figure 3.15. Girl’s Two-skin Dress 86 Figure 3.16. Woman’s Two-skin Dress 87 Figure 3.17. Woman’s Three-skin Dress 89 Figure 3.18. Girl’s Three-skin Dress 90 Figure 3.19. “Green River” Knife and Sheath 92 Figure 3.20. Girl’s Dress 93 Figure 3.21. Girl’s Belt and Accessories 94 Figure 3.22. Girl’s Moccasins with Beaded Soles 95 Figure 3.23. Beaded Cradleboard 98 Figure 3.24. Beaded Saddle Blanket 100 Figure 3.25. Horse Hoof Ornaments 101 Figure 3.26. Bison Horn Horse Mask 102 Figure 3.27. Beaded Horse Mask 103 Figure 3.28. Quilled Bag with Spider Design 107 Figure 3.29. Sioux Mother and Baby 112 Figure 3.30. Sioux Mother with a Baby in a Cradleboard 114 Figure 4.1. A Heyoka Warrior 127 Chapter 1 Introduction The eighteenth and nineteenth century Lakota (Sioux) people of the northern Plains invested significant time and resources in the production of lavish clothing, spectacular headdresses and regalia, jewelry, body paint, and elaborately decorated personal items. From an evolutionary perspective, this constitutes “economically irrational behavior” since energy and resources that could have enhanced the survival of individuals and kin are instead essentially wasted (Bliege Bird and Smith 2005:223). Costly signaling theory, however, predicts that the costs of this seemingly wasteful behavior may be offset by the accumulation of symbolic capital, resulting in higher individual, family, and kin group status and prestige. Ultimately, this symbolic capital is translated into differential survival and reproductive success for the signalers. This study will develop a costly signaling model of body decoration and personal adornment based on ethnohistoric and ethnographic data on the nineteenth century Lakota, in order to ascertain the socio-cultural function and adaptive significance of this cultural phenomenon. It will be demonstrated that body decoration and personal adornment were vital elements of within-group (intra-band) Lakota social negotiations, and that these elaborate displays served to garner prestige, which translated into higher status for the signaler’s family and kin group. This social capital, in turn, led to expanded leadership opportunities, enhanced marital opportunities, and preferential treatment for one’s self, spouse(s), children, and kin. It will also be demonstrated that costly signaling through personal adornment contributed to intra-tribal power negotiations, as Lakota tribes competed against each other for important camping spots, hunting areas, trading 2 opportunities, and influential leadership positions. Further, it will be demonstrated that costly signaling through body decoration and personal adornment contributed to the unprecedented success of the Lakota tribes on the Great Plains, allowing them to continually expand their territory, exponentially grow their population, control access to bison herds and the lucrative fur trade, and subdue their enemies. Finally, it will be demonstrated that the economic and social costs of body decoration and personal adornment guaranteed their honesty as signals of wealth, status, and power, and that innovation and intensification of body decoration and adornment became necessary over time to ensure that these social signals remained costly and honest, or hard-to-fake. 1.1 Hypotheses The primary objective of this study is to illustrate that displays of body decoration and personal adornment by nineteenth century Lakota individuals operated as costly signals of prestige and skill, enhancing the social and reproductive success of the signaler; furthermore, this costly signaling was an important social organizing mechanism that enhanced military cooperation and contributed to the overall success of Lakota bands and tribes. Specifically, three hypotheses will be tested. Hypothesis 1: Displays of body decoration and personal adornment by nineteenth century Lakota tribal members operated as social signals of prestige and skill, and were costly in terms of energy and resources. These costs guaranteed that only those individuals who could bear them would be able to produce the displays. Hypothesis 2: Costly signaling through body decoration and personal adornment by Lakota tribal members reliably indicated some hidden trait or characteristic of the signaler, and in order to maintain the honesty of these signals, some social mechanism operated to prevent free-riders from faking signals. Hypothesis 3: Costly signaling through body decoration and personal adornment by Lakota individuals was beneficial to both the signaler 3 and receiver, resulting in a payoff of enhanced prestige at the level of the individual. These hypotheses will be tested against data drawn from three main lines of evidence. Autobiographical data from Lakota authors including Luther Standing Bear, Susan Bettyloun Bordeaux, and Ella Deloria will be presented, illustrating how body art and personal adornment were viewed from within the perspective of Lakota society. Lakota ethnographic data collected by Wissler, Walker, Dorsey, Hassrick, and DeMallie will be examined in order to reconstruct the multitude of ways that body art and personal adornment operated as costly signaling. First-hand historical accounts of Lakota society recorded by Lewis & Clark, Catlin, and others Plains explorers, artists, and fur-traders will be presented in order to understand how costly signals evolved over the course of the nineteenth century. Lakota population data collected by Kingsley Bray will also be utilized in order to track the explosive growth experienced by Lakota tribes from 1700-1880.
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