قراءة كتاب The Sun Dance of the Blackfoot Indians

In our earlier paper upon the bundles of the Blackfoot, we have concerned ourselves with ceremonial functions in which the ownership and chief responsibility, in theory, rested in a single individual. We come now to an affair initiated, it is true, by the owner of the natoas bundle, but yet a composite of other rituals and functions, each of which has a definite place in a program carried out by the whole tribal organization. The only trace of a similar tribal participation is in the now almost extinct tobacco-planting ceremonies conducted by the beaver owners; but here there was no complex of other unrelated ceremonies and functions. In short, the sun dance was for the Blackfoot a true tribal festival, or demonstration of ceremonial functions, in which practically every important ritual owner and organization had a place. Nevertheless, there were certain rituals peculiar to it which gave it its character.

Since the plan of this section is to give an ethnological presentation of the Blackfoot sun dance, rather than a logically unfolding description of the ceremony as seen at a specified time, we shall present the general program now and take up later a somewhat analytical detailed discussion of the various phases of the ceremony. By this method, we shall be able to concentrate our attention upon a single ceremonial concept without the distraction arising from contemporaneous and intrusive procedures based upon other concepts, for as we shall see, this sun dance is a true composite. The following schedule is not given as the one observed by the writer, but as the one regarded as proper and believed to have been followed before the various divisions of the Blackfoot were under the complete domination of the Canadian and United States governments.

Preparation Period.

After making a vow to purchase a sun dance bundle, the woman and her husband make the necessary arrangements and perform the prescribed rites. This is an indefinite period. At the approach of summer, the invitation tobacco is sent to all the bands and the camp circle is formed.

Program by Days.

First Day.

The program opens with moving camp to a site previously selected. On the morning of this day, the medicine woman begins to fast, which may be taken as the real beginning of the ceremony. If the ceremony of "cutting the tongues" has not been previously performed or completed, it is now in order. In any event, the father and any male assistants he may choose to invite, spend a part of the day in "praying and singing over the tongues." A society brings in willows and a hundred-willow sweathouse is built.

Second Day.

In the morning, the camp moves again to a site still nearer that proposed for the sun dance. A few green boughs of cottonwood are kept around the base of the medicine woman's tipi as a sign of its sanctity. A sweathouse is made, as on the previous day. "Praying and singing over the tongues" continues during the day and evening.

Third Day.

The same as the second day.

Fourth Day.

The camp moves again; this time to the site of the sun dance. In the afternoon, the fourth and last hundred-willow sweathouse is built and used. The singing continues during the evening in the medicine woman's tipi.

Fifth Day.

This is an active day.[1] The various bands cut and drag in the poles and green cottonwood boughs to be used in constructing the dancing lodge. The center, or sun pole, is selected and brought in with the ceremonies pertaining thereto. During the day, the holes for the posts are dug and the sides of the dancing lodge put in place and prepared for the raising at sunset. A wind-break is erected at the west side, facing the forked end of the sun pole. Later in the day, some medicinemen take up their stations here to receive offerings to the sun and place them on the pole. In the forenoon, the ceremony connected with the opening of the natoas bundle begins in the medicine woman's tipi. This is completed by the middle of the afternoon when there is a procession from the tipi to the wind-break facing the sun pole. The thongs for the poles are cut. While these are taking place, some food is distributed among the poor people. Those women, who, during the past season, promised "to come forward to the tongues" now fulfil their vows by public declarations addressed to the setting sun. The pole raisers then approach from the four quarters, erecting first the sun pole and then the rafters, with as much speed as possible. The medicine woman then returns to her tipi and the father with his male companions goes into a sweathouse.

Sixth Day.

In the morning, a booth is erected in the dancing lodge for the medicinemen, or weather dancers. Later in the day, they approach, with processions made up of their respective bands, and take their places in the booth. At various times during the day, they dance to the sun. People also come up to be painted and prayed for. As a rule, the medicine-pipes are brought out for these men to bless and smoke. During the afternoon, the "digging dance" occurs, when the fireplace is made and the fire kindled.

Seventh Day.

People still come to be painted or prayed for by the medicinemen. Later in the day, the dancing of the societies begins.

Eighth Day.

The dancing may continue on this day; otherwise, camp is broken and the bands go their several ways. The dancing may continue several days, there being no definite time for closing the ceremony. Indeed,