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American A6&,Nts.- 190°4 -4A N 4-k V: W .P- J wo -4. --Z 7.", JV 1,!., "At V.1", .VT h,c iL IV 4k k'V P, Ae s"V kt lh Vd N, s_ XL` -I .pr- -t "I 7 r "I :' Ar Part III. -- The Chuckchee - Social Organization by W. Bogoras 1909 1- -, ,--- .. F I .1- 1 I--14-1 1 904. Leiden, -New York', !, E. J. BRI 1, I,Ltl.d. G;., E. STECHERT-8 Co. Printe.rs ai-d l' ub'ishers, American A6&,nts.- I 9D -.Ii 190°4- XVIII. ORGANIZATION OF FAMILY AND FAMILY-GROUP. MAN IN THE FAMILY. The units of social organization amona the Chukchee are quite unstable, excepting the family, which forms the basis of the social relations between members of the tribe. Even family ties are not absolutely binding, and single persons often break them and leave their family relations. Grown-up sons frequently leave their parents and go away to distant localities in search of a fortune. The youths of the Reindeer tribe descend to the coast, and those of the Maritime Chukchee go inland to live with the reindeer-breeders. Not a few of the Chukchee tales open with a description of the life of a lone man who does not know any other people, and who lives in a wild place. It may be said that a lone man living by himself forms the real unit of Chukchee society. Even woman, whose social position is much inferior to that of man, sometimes breaks away from father or husband and goes to live with other people, though the family may pursue her, and, if she is caught, bring her back by force. Such cases will be described later on in detail. I do not know of any cases of this kind happening among the Tungus, where the family and clan organization are much stronger. Tungus families often separate from the clan in search of new hunting-grounds, but a single person never leaves his family; and even an isolated family will retain the memory of its connection with the clan for a long time. The Lamut of the Chaun country, who conlsist of stragglers from all the clans living farther to the south, still consider themselves as belonging to particular clans; though this connection has at present no real force, because of the distance of their habitat from that of their clans. No such remembrance lingers among Chuk- chee who have left their families. Once separated, they are entirely separated from them. SYSTEM OF RELATIONSHIP. - In the Chukchee system of relationship the paternal line preponderates to a marked degree over the maternal. The first is designated as "that coming from the old male (buck)" (kirniai'pu-wa'lIn, also kirfie'-tu'mgin,1 "old male [buck] mate") or as "that coming from the penis" (yalh&Cpu-wa'lIn). The second is designated as "that coming from the matrix' (kiyolh&'pu-wa'lIn). The paternal relatives are also called "those of the same blood" (Enne'n-mu'LIlIt), meaning the blood with which the usual sacrificial anointment is administered. It has been stated before ' that at the time of ceremonials the people paint their faces with blood, and that persons of the Kiriie'-tu'mgin or kiriia'-taka'lhin means also generally "older relative;" kirfie'-yi'cemit-tu'msin, "older brother." For taka'lhin see p. 540. 2 Compare p. 360. [5371 538 BOGORAS, THE CHUKCHEE. same paternal line of descent use the same marks, which descend from generation to generation. In the same sense, people of the same paternal descent, the "old male companions," are also called "those of the same fire" (Enna'n-yI'nla8t), because they have community of fire. Paternal relationship is considered to be much stronger than maternal relationship. There is a Chukchee saying which has it that even a distant relative on the father's side is much nearer to the heart than a maternal cousin. The terms of relation- ship are as follows: - CONSANGUINITY. ASttu'uLeI3n ("fore-goer") . Forefather. Ya'aLagn ("behind-goer").n) Descendant. Mi'rgin 1 . Grandfather and great-uncle. lew-mi'r in (fie, nlew, "woman"). Grandmother and great-aunt. Endi'w Uncle,2 paternal and maternal. Eccai' Aunt,3 paternal and maternal. ELI'hin (address: a'te, "papa"). Father. ELa' (address: a'mme, "mamma") 4 Mother. ELI'hIt ("fathers"). Parents. Yi'6emit-tu'mgin ("fellow-brother") Brother. ine'elin. Elder brother. ELefii. Younger brother.0 (a'kihet Sister (said by male). I npi'ci-ca kIhe't Elder sister (said by male). Wu'thit6ac-a'kihet or wu'thitceGn Middle sister (said by male). Re'n6a-va'kihet ("younger sister") Younger sister (said by male). ia'ke't-te'mgin ("sister-mate") . Sister (said by female). i'npi6i-ca'ket-te'mgin ("elder sister-mate") Elder sister (said by female). 1 One can also say ELI'w-mi'rgin ("paternal grandfather") and ELa'-m8'rgIn ("maternal grandfather"), though generally the first part of the word is omitted. Children use also the terms apai'iiin ("grandfather") and epe'qdi ("grandmother"), which are, the former an augmentative, and the latter a diminutive, form from e'pi ("father"). The latter word, however, is rarely used, and belongs rather to the Koryak language. Another diminutive, epe'pil (literally, "little father"), is attributed to the Christian priest, and with this meaning it has been adopted by the Chukchee. 2 These may be distinguished as ELi'hindiw ("paternal uncle") and ELa'ndew ("maternal uncle"). 3 Uncles and aunts once removed are designated by the same terms. 4 A'mm8 probably means the mother's breast; a't8 and a'mm8 are used mostly by young children. inpmna'chin and inpiiie', which, according to Nordquist, were mentioned by several authors as terms for "father" and "mother" respectively, in reality have the meaning "old man" and "old woman." Both are derived from inp, the root of the adjective ni'npIq8n ("he is old"). 5 In all derivations, only the first stem is used. Tu'mgitum (pl. tu'mgit, stem tu'mgt) means "companion," "mate," also "kinsman." A husband, speaking of his wife, calls her giimni'n tu'mgitum (my mate"). ietu'mgilin means "one with companions," "one with kinsmen," "one with influence." It is used as a compound in several terms referring to degrees of relationship, in various combinations, sometimes only between males, at other times only between females, and even also between males and females. 0 The terms for "elder brother" and "younger brother" are relative; i. e., all brothers older than myself are my ine'elit, and all biothers younger than myself are my ELe'nyut (p1.). More detailed terms are used as follows: 8na'n-ina'alin, uthe oldest brother;" ena'n-Etaa'fi, "the younrgest brother;" wu'thrt6e%n, "the middle (brother)." ine'elin ("elder brother") and Eie'iai ("younger brother") are used both by males and females; but the former term is pronounced by women ini'nelin, according to the rules of female pronunciation, in which contractions are avoided. The elder sister is also called ine'elin or ini'nelin ,(by males and females). ELe'iii is used for the younger brother only. BOGORAS, THE CHUKCHEE. 539 Wu'thitca-6a'ket-te'mgin ("middle sister-mate") Middle sister (said by female). Re'n6a-ca'ket-te'mgin ("younger sister-mate"). Younger sister (said by female). Ye"'lhi-te'mgin ("cousin-mate"), more rarely Ye'9'10 . Male cousin, paternal and maternal. Raw-ye"'lhI-te'mgin (in respect to male cousins)' Female cousin, paternal and maternal. E'kik Son. Re'ekik Daughter. ELU e (pI. ELU'wgot). Grandson and nephew. RauLu'e Grand-daughter and niece. ELo'o-te'mgIn Parents' cousin's son. RaULO'o-te'mgIml 3. Parents' cousin's daughter. Of all these terms, a collective may be formed by means of the word -ret, -rat, which signifies "collection," "set," and is used only in combination with others. Thus, yicemre't, "company of brothers;" cak&ttirat, "company of sisters" (in regard to the male relatives); y&!'lhirat, "company of male cousins;" kret, "company of boys" (k shortened for kmi'inin, "boy," "child"). The fourth degree of relationship is designated by means of the stem yi'lhi, which signifies "link," "junction." Thus, yi'lhi-mi'rgin, "great-grandfather;" yIlh-ELu'e, "great-grandson;" yIlhILo'o-te'mgin, -"male cousin twice removed," etc. The more remote degrees of relationship are designated as cimce'kin, "the near one;" or cice'tkin, cice'Lefi, "kinsman." The compass of the second term is larger than that of the, first. All degrees of step-relations are designated with the suffix -iqal, meaning "intended for." 4 Thus ELi'hIlqal, "step-father;" ELa'lqal, step-mother," also, in polygamous families, "another wife of my father;" e'kkelqal, "step-son;" fiee'kkelqal, "step-daughter;" yi'cemit-tu'mgalqal, "step-brother;" cake'ttilqal, "step-sister" (in repect to the brother), etc. Even inew-mi'rgilqal, "step-grand- mother," is often used in polygamous families. Affinity is designated as follows: AFFINITY. Mata'lin s. Father-in-law. Raw-mata'lin.. Mother-in-law. intu'ulpEr" Son-in-law. inte' Daughter-in-law. AaWe`w-mata'lin '; . Brother-in-law. Rauchan-mata'lin 6 Sister-in-law. Taka'lhin Husband of wife's sister. Umi'rit Son-in-law's or daughter-in-law's father. Reumi'rit ("woman umi'rit") Son-in-law's or daughter-in-law's mother. 1 Women use the term fiaw'g6l, which is the female pronunciation of fiaw-y&C'lhi. 2 Female pronunciation, ELu'wgo-te'mgln.
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