delaware traditions from kansas

7/29/2019 Delaware Traditions From Kansas

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DELAWARE TRADITIONS FROM KANSAS, Nahkoman to Isaac McCoy

Author(s): Jay MillerReviewed work(s):Source: The Plains Anthropologist, Vol. 34, No. 123 (February 1989), pp. 1-6Published by: Plains Anthropological SocietyStable URL: http://www.jstor.org/stable/25668830 .

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Plains AnthropologistJournal of thePlains Anthropological Society

Volume 34 February 1989 Number 123

DELAWARE TRADITIONSFROM KANSAS,Nahkoman to Isaac McCoy

byJayMiller

ABSTRACTDelaware traditions collected in 1834 arepublished for thefirst time.They areparticularly informativefor theactive role ofwomen in ritual and formemories of technologyand subsistence from theAtlantic shores of theirhomeland.Among themany peoples who moved intothePlains were the elaware (Lenape), who lefttheAtlantic and moved west throughOhio, Indiana, Missouri, Kansas (where this record was

made), and finally settled inOklahoma over acentury ago. This engaging account of theirtraditions occurs in the papers of the famousBaptist missionary, Isaac McCoy (McCoy Collection,Kansas State Historical Society, Reel 8:Frames 617-620). It is important for severalreasons.

Beginning with a parable about the introduction of alcohol, which so ravaged NativeAmerican populations, the story specificallymentions the annual worship of thanksgiving{Gamwing or Big House Rite), which providedcultural cohesion for theDelaware until the

present generation (Miller and Dean 1978,Miller ms). Itwas lastheld in full form in 1924,and was revived briefly duringWorld War II.Though best known fromSpeck's (1931) somewhat flawed account, many aspects of itshistorical form remain unknown. Thus, the summaryaccount of theKansas rite is the gem of thisdocument. Last, the memories of precontacteconomy and technology, reported over a century fter theDelaware leftthe shores of theAtlantic and theirnamesake river, provide furthertestimonyof the native love of place, particularlya sanctified homeland. The reference to thefeatherblanket recalls the turkey-feathercloaksreported in theearliest historical accounts of the

Delaware.


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JayMillerItwas while in that holy land (ironically,near modern New York City) that theDelaware

genesis was first recorded. The Creator placedthe earth on theback of a turtle,a cedar grew atthecenter and created the firstman andwoman,the arents fall life Miller1974). In theBigHouse, theoval floor represented theback of theTurtle and the center post theCedar.This saga was the basis for the annualceremony, the ancestor of the modern BigHouse Rite. Certainly, such a building (a rotunda or town hall) had been a feature of Northeastern communities since theLate Archaic(cf.Wapanucket # 6 at 4300 years ago, Ritchie1969: 32), as were fall harvest ceremonies. Inorigin, thegamwing was a community rite heldin the fall after the harvest to express generalthanksgiving and the reciprocal relationship ofmen and women. Such a ritewould have beencelebrated in the fall because thiswas the seasonwhen harvest and hunt overlapped, allowingboth men and women to contribute theireconomic staples. The timewas decided by theleaf-color change of deciduous trees.

Early sources refer to theannual worship asCantico and Gamwing. According toBrinton(1884:41), Cantico, a jollification, assimilated toLatin cantare, actually comes from theLenapeterm "gentkehn, to sing and dance at the sametime."Zeisberger (1887: 72) lists "n'gamuin, tofeast," and the Brinton-Anthony dictionary(1888: 95 #9) has "Ngamuin, tokeep a feast inIndian style." As applied to the annual festivalin theBig House, therefore, the termGamwingprobably signified "the Feast of feasts."Held in the home of a chief, the rite reliedon a triple link of chief-clan-town. There arehints fromdifferentareas ofNative America foran equation between thecosmos, the settlement,its community house, and its leader. For instance, among the Californian Yuki (Foster1944:177-178), each new chiefwas confirmed inoffice by the building of a new rotunda whosecentral support was a tree carefully cut downwhile the new chief stood securely within itsbranches. The evidence that theDelaware mayhave also made this equation rests on the factthat, once the Delaware had moved to Ok

lahoma in 1867, the traditionalists built twoBigHouses in succession, each during the tenure ofa different ceremonial leader, first ColonelJackson and thenCharlie Elkhair.Since each townwas the abode of a clan segment, each ritewas also clan dependent. Features of the ancestral clan-based rites that

carried over into the revised rite included theSummoning, held at themeat pole where menformerlyhowled likewolves and later recited theprayer words ho and ha in exchange forwampum; theGathering, when ushers squatted andtossed wampum beads into theirmouths whilehumming; and theMeasuring, when turtle shellrattleswere matched with strings ofwampum.They can be associated respectively with theCanine (Wolf), Fowl (Turkey), and Turtle clans.(The abundance of wampum was an index oftheir ancient coastal habitat where shells for

making beads were plentiful.)Participation was based on personal contactwith a supernatural (manitu), providing a text,song, and array of gestures evocative of that

patron. The original recitationswere, therefore,much more animated than themodern, morestaid ones, probably after influence fromProtestantism.When theDelaware left thehomeland andbegan amalgamating, the rite took on added significance forunifying the newly-created settlements. Even so, these towns seem tohave beenfounded by clans.The rite became more integrative in 1760sOhio through the efforts of Neolin, theDelaware Prophet. He made participation ameans forproclaiming Delaware identity. In theprocess of directing Delaware toward practicescopying aboriginal ones, he introduced featuresemphasizing purification, such as emetics andthe sweat lodge. Memory of these survivedamong Delaware through thenext twocenturies.Also, itwas probably Neolin who introducedpriority of the left into the rite.The modern rite can be traced to theeffortsof a woman, baptized byMoravians as Beata,who returned to her ancestral faith andpreached, in lateApril of 1805, a renewed acceptance of former traditions, particularly the

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Delaware Traditions

Gamwing. Nothing has previously beenreported about what we know of her life fromtheMoravian records.Beata (Fliegel 1970:60, #616) was baptizedbyRev. Schmick onMay 8,1769, atFriedenshutten (also called Wyalusing), a day after hermother Juliana (#615), thewife ofMoses (same:292-3, #221). On March 3.1770, shewas gravely ll.Among Moravians, children who die in infancyare named Beatus/Beata, so it s significantthat thisgirlwas near enough todeath to receivethisname. The only other Beata in theFriedenshutten records both died within a year of birth.On February 6, 1773,Moses and familywereasked to leave the town (Fliegel 1970: 293), subsequently Beata iscalled an ex-convert receivingvisions from "demons".

Her effortswere noted in thediary and lettersofMoravian missionaries trying nsuccessfullyto establish amission among theDelawarealong theWhite River ofmodern Indiana (Gibson 1938). Descriptions of the ceremony itselfwere provided byAbraham Luckenbach (Gibson 1938: 611-12) and by two responses to the1821 questionaire sponsored byLewis Cass andcollected by Charles Trowbridge fromCaptainPipe and Agent John Johnston (Kinietz 1946:93-97, # 41). Lewis Henry Morgan (1959: 57)provided an account of theceremony inKansas,fromWilliam Adams, aDelaware ordained as aBaptist minister and unsympathetic to the ancient religion.

Starting as a spring ceremony, the otherseason when men's and women's contributionsoverlap, Beata's rite soonmoved back to the fall.She gavewomen a greater role, serving todefineitslimits, yperforming at thebeginning and endof the services, and by sittingnear thedoorways.Beata reworked ancestral features to institutea new Gamwing directed toward generalthanksgiving and culture renewal. She gavewomen a stronger role, which subsequentlyeroded, and combined aspects of clan-sponsored rituals (Summoning, Gathering, Measuring) to create a synthesis of more timelyrelevance forharried Delaware.

It is important that thisKansas version camefromNakoming, an acknowledged chief, and,

therefore, represents the synthesis of a participant, if not leader, in the rite. McCoy(Schultz 1972), though a missionary, had littlehostility toward native traditions. He gave paintand native-style apparel tohis converts, feelingthat fashions and dress were not mandated byGod (McCoy 1840: 64, 88). SinceMcCoybelieved that ancient ceremonies had little influence onmorals, theywere permitted until thenatives themselves decided on theirown togivethemup, realizing that "Religion consisted of arightdisposition of theheart, rightly nfluencingactions" (same: 88,505). McCoy had longbeeninterested in a mission among theDelaware,first proposing one in 1818. Before theDelaware moved from Missouri to Kansas,

McCoy surveyed the new reserve. He, therefore,had a long and supportive association withtheDelaware, whose leaders were willing toshare privileged informationwithMcCoy.Nakoming became head chief inKansas in1839, after the death ofWilliam Patterson. Hewas long an important leader, famous forhis extensive travels andwar record. During the 1828Battle of Blue River, avenging a "Pawnee" at

tack on soldiers fromFort Towson, he receiveda poison arrow in the thigh,which graduallymade him blind. A special 1833 act ofCongressprovided him with a pension (Foreman 1930:274). Catlin painted his portrait before he wasincapacitated by 1842, although he did not passthe head chiefship to Captain Ketchum until1849 (Ferguson 1972:170).I suspect his increasing handicap encouraged him tobe more reflective. Certainly,his statement of the ritual, though brief, is brilliant, confirming my own analysis of the rite asbased on the complimentarity of the sexes(Miller1979,1980) and thepriorityf the eft(Miller 1972). Further, his account, uniqueamong all of them, specifies that thewomenwent first.The Oklahoma ceremony ended withrecitations by women. Nakoming's report hasparticular appeal, however, because we knowthat itwas a woman who instituted themodernform, although itprogressively lostmajor features until the 1924 finale. The significance ofthis1834 account, ergo, is that itshows the tran

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JayMillersition between the 1805 Indiana revision byBeata and the recent male-dominated rite ofOklahoma. Itmay well have been thecase thatthe men had already assumed the beginningrecitations at this time andNakoming was givingMcCoy his memory of Indiana and Missouripractices.My own additions to the text re placed between brackets [ ].From Capt. Nahkoman -Delaware ChiefWritten down theday after conversation atMcCoysNov 22,1834, To be filled up with othermatters when theycan be obtained

The name of the elawares isLenappe which[is] thename for mankind as English speak ofman in distinction from beasts. Other tribesaredistinguished by particular names asPutawatomie, Miamis, &. The same as whitepeople distinguish people of differentnations asDutch, French, &.The Indians claim tobe grandfathers of thefollowing tribes. The following tribes re, address each other by theappellation of Sister .The following call the elawares uncle . [Leftblank in theoriginal, Cf. Speck (1931:33) forapplication of kin terms tonamed tribes.]By other tribes theDelaware are calledWaupunahka because theycame from the sunrising [East].Theyformerly lived upon the tlantic ocean.They are sure thennone lived between themandthegreat water, because theyhave no traditionscoming from theeast side of them.Previously to the ppearance ofwhitemen, atone of theirgrand annual festivals, which is alsoa matter of worship, theprincipal man upon theoccasion, who was a conjuror, exhorted them tocontinue theexercises longer thanwas customary.Before the conclusion of theadditional time,hefell intoa very ingular and franticframe, such asnever before -first [he] became merry and loquacious, then became cross and troublesome. Theygot him off rom thecompany about half a milewhere, inreeling toand fro, hefell and they ethimlie and sleep. From his nap he arose and was in

all respects restored... in talkativemood. He toldthe company that another people were coming.They were not coming out of the earthynorfromabove, nor out of thewater, but theywere upon thewater.

When the whitesfirst landed almost thefirstthingwhich they ffered the ndians was whiskey.When theconjuror had scented it s thewind blew

from the vessel to them, he said these were thepeople ofwhose coming he had foretold and whenhe saw the bottle that therewas the article thedrinkingofwhich would produce such effects sthey ad witnessed inhim at thefestival. That they

might have full evidence of the truthof all hespoke, he would drink some of the article.He accordingly took three drams whichproduced precisely the effect which he hadpredicted.The Lenappe Indians not only esteem themselves entitled to thegeneral appellation ofman.But theyconsider theirreligion a thingsacredlybelonging to themselves.Nations of Indians withwhom theywere most friendly, and with whomthey ingled much, were never allowed tobecomeacquainted with theirreligious ceremonies. Thehouse ofworship was a sacredplace which otherswere notpermitted to enter.Since the coming of the whites, theirprejudices have sofar relaxed that fewwhitemenhave sometimes been admitted to be present attheir nnual worship.The annual festival or timeforworship occursin roasting ear time,or about the time the combegins toharden in theear. The women bring totheplace com, and themen bring twelvedeer. Oflateyears we have beenmuch concerned

lest theDeer should become so scarce that twelve couldnot be obtained. No domestic animals could besubstituted for the deer. [During the last Oklahoma rites,beef was served.]Fire used at thefestivalmust not be such asis common -made withflint and steel -becausetheLenappe originally had no iron,consequentlythey sedfireprocured in notherway. "Wealwaysprocure firefor theoccasion, as our forefathersdid, by rubbing sticks together." This process ofobtainingfire is not as difficultas might be sup

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Delaware Traditions

posed [because thepump firedrillwas quite effective].

If a whiteperson is allowed toattendworshiphe isplaced at thedoor, butnot allowed tominglewith theworshippers within. All who enter thedoor of thehouse ofworship are required to turnimmediately to theright, henhemoves, hemovesaround to the left ndmust inno case go back theway he came. Every movement must be in thatdirection around to the left.The females alone, without anymale minglingwith them,employ thefirstnightand half thefollowing day inworship. The principal ofwhomthendelivers a speech to themen, inwhich the latter re addressed by the titleof our sons. They aretold thatwe thewomen are of theearth, and youare bom of us. Therefore we have gone forwardfirst in thisworship. We have our separate anddistinct spheres inwhich severally toact, and it isrightthat each should faithfullyperform its relative uties. It isours tofurnish thecom, it syourstoprovide themeat &&.The men follow and perform similarceremonies. Throughout both branches of the ervices, they re reminded inexhortations thatthereisone God, and one only,who is thecreatorof allthings, nd who has control of all things.-Thereis but one road tohim. It is necessary thateachshould faithfullydischarge theduties of life, thattheymay find theirway toGod. They are alsoreminded by theirexhorters that theGod will bemuch displeased in sins [?] committed by themduring theirworship. Evil thoughtsmust bebanished from them. The sexesmust be kept entirelypart and neither can [?] indulge thoughts fmarriage during their ontinuance inworship.The smoke of their ettlesof boiled flesh andcom ascends towardGod.

McCoy inquired respecting a sacred bundlewhich reportsaid was kept by theprincipal priest,orprincipal cantor. They said therewas such athingbut itwas merely amedicine prepared fromaplant known only to thoseprincipal persons wholed[l] theworship. Its uses were toprevent drowsiness in time of worship. When, on account oflong continued exercises, some would becomesleepy, they pplied some of thismedicine to theleft ide of theface and body, and on the left rm.

It was put upon the left_arts because theywerenearer theheart. When it is used at all, itmust beapplied to everyone, even towhitemen who mayhave been admitted as spectators. But as for thelatter, thas not been seen to take effect, nd evensome other Indians, after receiving it,would become sleepy after this touchingand would be carried out of the company, and so would lose thebenefit of theworship.I [McCoy] told them thatwe could see inmany places along thecoast where the ndians ateoystersand I remarked thatthenatives at thattimeprobably obtained food from thewaters and thewoods inabundance.

They said it had not been long since oldpeople among them could tellof the ndians collectingoystersand such thingswhen the tidewaslow. In low tide also therewere {places} holes ofwater [tidepools]eftnwhichtheyaught ishwith ease.

Still, theirpeople, theyobserved, were subjected tomuch inconvenience procuring subsistence.They had no iron tools tomake a hoe. Theyhad tobum down a small tree nd then bum itoffat a suitable length.Then toreduce [it] to properthickness and shape, fire was applied to the sideof the stick and as it became charred, itwasscraped with a rough handstone and so, withmuch labour, reduced toa bow.The arrowpoint was made of lint stone brokeintoshape by theuse ofotherstones, and featheredwith theoosing [oozing] which exuded from the

pine tree.For an ax they rought [it] ntosuitable shapeby other stones and for a knife theyused a flint.For a graining knife to take off thegrain of deerskins in scraping theyused thesmall bone of theforeleg of a deer.Game was abundant because they illed onlywhat theyneeded for food and raiment. Sinceskins have become an article of traffic ith thewhites,game has rapidlydiminished, because it softenkilledmerely for thesake of theskin,whichis sold.Formerly,when aman desired a veryine pair?f leggings* e would kill a couple of otters and,

skinning themwhole, would draw one onto each

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JayMillerlegwith the tail hitched tohis belt, and so hefanciedhimselfine.Blankets were made by sewing any kind offurred skins togetherwhich made a light nd warmblanket Some who werefond of curious blanketswould construct one offeathers. This must haveappeared singular enough. Were one tosee aperson at this day in thewoods and theywith ablanket on made offeathers, one would be at aloss todetermine what kind of an animal itwas.

AcknowledgementsThanks are due the Kansas State Historical Society of

Topeka forpermission to publish, Susan Box of theBartlesville Area History Museum and Archives, Mrs. ArgieThomas for her Baptist bounty, Blue Clark for haven, theDunn family for support, and theDelaware elders who putand keep me on the right track.

REFERENCES CITEDFerguson, Roger1972 The White River Indiana Delaware: An Eth

nohistorical Synthesis, 1795-1867. Ed. D., BallState University.Fliegel, Carl John1970 Index to theRecords of theMoravian Missions

Among the ndians ofNorth America. ResearchPublications, New Haven.

Foreman, Grant1930 Indians and Pioneers, The Story of the mericanSouthwest Before 1830. Yale U Press, NewHaven.Foster, George1944 A Summary of Yuki Culture. University ofCalifornia, Anthropological Records 5 (3): 155244.Gibson, Lawrence Henry1938 The Moravian Indian Mission on White River.

Diaries and Letters, May 5, 1799 toNovember2, 1806. Indiana Historical Bureau, Indianapolis.

Kinietz, Vernon1946 Delaware Cultural Chronology. Indiana Historical Society, Prehistory Research Series 3 (1):1-143.

McCoy, Isaac1840 The Former and Present Condition of theAboriginal Tribes, Their Settlement Within the

Indian Territory and Their Future Prospects.William Morrison, Washington, DC.Miller, Jay1972 Priority of theLeft. Man 7 (4): 646-7.1974 Why theWorld Is On The Back of A Turtle.

Man 9 (2): 306-8.1975 Kwulakan: The Delaware Side of Their Movement West. Pennsylvania Archaeologist 45 (4):45-6.

1979 A Strucon Model of Delaware Culture and thePositioning of Mediators. American Ethnologist 6 (4): 791-802.1980 A Structural Analysis of the Delaware BigHouse Rite. University of Oklahoma Publications inAnthropology 21 (2): 107-133.ms Delaware Integrity: The Ritualization Of Culture In The Gamwing (Big House Rite).

Miller, Jay and Nora Thompson Dean1978 A Personal Account of theDelaware Big HouseRite. Pennsylvania Archaeologist 48 (1-2): 3943.Morgan, Lewis Henry1959 Indian Journals. Edited by Leslie White.

University ofMichigan Press, Ann Arbor.Ritchie, William1969 The Archaeology of New York State. TheNatural History Press, Garden City, New York.Schultz, George1972 An Indian Canaan, Isaac McCoy and theVisionof an Indian State. University of OklahomaPress, Norman.Speck, Frank1931 A Study of theDelaware Big House Ceremony.Publications of the Pennsylvania HistoricalCommission 2,Harrisburg.The Newberry Library60W.Walton StreetChicago, IL 60610May 1988

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delaware traditions from kansas

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