The History and Culture of the Spirit Lake Dakota
Ticketless Society, Part III (Conclusion)
Now we have two questions: if U.S. Indian Inspector James McLaughlin says the “penny and ticketless dance” are one and the same, [1] is there a mix-up here?
[2] Why was the government against this society?
According to Indian tradition, the Penny Dance is completely different. Two leaders were selected, one named Leader of the Festivities, and the other Camping Director. Each were given a round fringed pouch in which to keep pennies, hence the name of the dance. These two men were in charge of the 4th of July celebration. The funds they collected through out the year were used to purchase food and services for the festivities. At the conclusion of their duties, each leader would dance to his honor song in the dancing arena, circling the perimeter, using straight toe-heel steps, followed by his family. The words to the song mentioned him by name, while keeping a slow steady drum beat. After the first verse the singers sped up using a hard soft beat, at which time the leader and his family would form a circle and dance sideways, performing a traditional Round Dance. A giveaway followed this dance in which the leaders thanked the people for selecting them for this esteemed position. For a similar description of the Penny Dance see Songs and Dances of the Lakota.
The government seems to against the giveaway, not the idea of self-sufficiency. In Indian society of long ago, everyone was on an equal financial footing. Therefore everything was shared. In the giveaway the rich gave to the poor. Besides when they were nomadic, they could not possible carry accumulated items, so they gave it away, and gained prestige.
Bibliography
Black Bear Senior Songs and Dances of the Lakota
and R. D. Theisz Northern Plains Press, Aberdeen. 1976
(Penny Dance Pp. 68-69)
Densmore, Francis Teton Sioux Music
Bureau of American Ethnology Bulletin 61
Smithsonian Institution
Government Printing Office
Washington, D.C. 1918.
Iapi Oaye Word Carrier August 1890
A Dakota language newspaper
Santee, Nebraska.
Kappler, Charles J. Laws and Treaties Volume Two
AMS Press, New York. 1971
McLaughlin, James Papers (1842 – 1923) Assumption Abby,
Assumption College
Richardton, ND 58652
One Feather 1906 Ration Ticket
Collection # 80020
State Historical Society of North Dakota
Heritage Center, Bismarck
Schoolcraft, Henry Rowe Historical and Statistical Information Respecting
The History, Conditions and Prospects of the
Indian Tribes of the United States.
Philadelphia, PA 1857 6: 70-74.
K: Games of Chance “Game of Plumb-Stones”
Kun-tah-soo.
Glossary
Blackfox, Albert Ŝuŋġinasapa (Ŝuŋġina = fox; Sapa = black).
DLS # 1161, 1860 – 1933. A member of the Crow
Hill Ticketless Society.
Camping Director Oetitancan or Vice President of the 4th of July.
Crow Hill A hill in Section 25, Lallie Township, Benson
County, North Dakota. Named KaŋġiPaha or Raven
Hill for thousands of ravens which were found dead among the trees one fall. This western voting district was originally the home of the Yanktonai
Dakota, when they first settled the reservation.
Fourth of July Celebration Bdokecoka Woskate (Bdoke = summer; Coka = middle; Wośkate = celebration). This event replaced
The Sun Dance after this religious ceremony was
outlawed by the government in 1882.
Leader of the Festivities Tiyoti (Ti = to dwell or live; Yo = within; Ti =
dwell) the Tent of Tents or Dwelling within the
Camp. The President of the Fourth of July Celebration.
Penny Dance Mazaśa Wacipi (Maza = metal; Ŝa = red; Wacipi = dance). The giveaway dance for the officers of the
4th of July celebration.
Ticketless Society Kan’sucona Okodakiciye
Kanta is the Dakota word for plum.
Kantasu means plum seeds (pits).
Miniĥuha kansu means paper plum seeds.
The “plum seed” was the name of a dice game played by the women. The marked seeds (pits) would be tossed in a bowl, and a score counted
(Schoolcraft 1857). “Paper plum seed” was the name given to playing cards when they were first introduced. Kansu was the name given to ‘Ration Tickets’ because they were like playing cards as to size and texture (Iapi Oaye 1890). (Kan [ta]su = ration ticket; Cona = without, none; Okodakiciye = organization, society; Okiye = to help; Koda = friend; Kici = each other [Friends helping each other]).
Takes Wood Caŋiçu (Ċaŋ = wood, Içu = he or she takes)
DLS # 784, 1816 – 1897. Member of the Crow Hill
No Ticket Society.
Two Children Cinca Nompa (Cinca = child; Nompa = two).
This man is officially enrolled in the tribe as
Heĥakaitewakan or Holy Faced Elk (Heĥaka = male
Elk; Ite = face; Wakan = holy, sacred). DLS # 364, 1848 – 1918. He was a dance hall owner, and leader of the No Ticket Society. His father was Scarlet Shield the Yanktonai chief at Crow Hill district.
