Bear Clan Origin Myth - Winnebago

The Bear Clan. The Bear Clan (Hundj Hik'ik'áradjera) is a large clan of the Lower or Earth Moiety, and in contemporary Wisconsin, it is now the largest clan. The Bear Clan had to be consulted on all matters pertaining to the earth (such as land transfers), just as the Water spirit Clan was in charge of matters pertaining to water, and the Thunderbird Clan to matters aerial.

Hence the name Maînukonuga. Foster observed in his acquaintance with the Hotcâgara in 1850-51 that [The] arrogance of the Thunders, however, is retorted back upon them whenever it comes to any dispute as to the disposal or occupancy of land; as the making of treaties to sell land, or even the making choice of camping grounds; when the Earth Totem, the head of which is the Bear Family, will give those of the Thunder Family to understand, that they must stand back and concede to the former the first place and consideration. ... In making treaties the Thunders are the speakers, etc.
and are the chief warriors and peace makers; but must consult in treaties for the sale of land with the Bear or Quadruped Family, and the Water Family.

After the Thunderbird Clan, the Bear Clan was the most important, its prominence owing mainly to its function: members of this clan being called manâpe, conventionally translated as "soldiers," although their function was rather more like that of police officers. Their role was to execute the
commands of the Thunderbird Chief, to ensure proper discipline within the tribe, and to control prisoners taken in war. Only when the Bear Clan chief placed a man on duty, did he assume the clan's special police powers. Inasmuch as his word was law, a soldier was expected to maintain a serious demeanor whenever he exercised authority. His basic duty was to patrol the village and prevent crimes and other acts of disorder. When on duty, the manâpe would carry the namaxinixini, the special scepter of the soldier's office. He would do rounds of the village, singing as he went. Whenever he approached, everyone would fall silent. Failure to comply with a soldier's command would result in immediate punishment, which would often take the form of whipping. If, however, the whipping were too severe, then the soldier who performed it would himself be whipped. The Bear Clan would also regulate the tribal hunt. They made rules respecting, among other things,
when shooting might take place, and the order in which animals might be butchered. Those who disregarded these rules had their bow and arrows confiscated. They would be returned only if violator consented to his punishment. Any repetition of such an offense would result in a Bear
clansman breaking his bow and arrow in two. Bear clansmen are often called upon to be guards or sergeants-at-arms. They not only guarded the village as a whole, but also supplied guards for trials and councils. At murder trials in particular, it was the duty of Bear clansmen to guard not only the
accused, but his lodge, in the event that one of his family might abet his escape. If a murderer was turned over directly to the Bear Clan, they would take him to a member of the victim's family who could then kill him. Otherwise, all capital sentences were carried out by the Bear Clan. If a
criminal did not win clemency after the intercession of the Thunderbird Chief, he was remanded to the Bear Clan lodge for punishment. If something like a field of wild rice was found, or any other thing that should be shared out among everyone, the Bear Clan would supply soldiers to guard it.
Anyone who tried to take advantage of the situation for selfish ends would be punished on the spot.

Certain members of the Bear Clan also performed another function. When sickness spread sufficiently through a village, the Thunderbird Chief would be notified, who in turn would say to the chief in the Bear Clan, "My Soldier, I am offering you tobacco, for our people have been stricken with disease." Then certain clansmen, both male and female, were selected to perform a dance under their chief's direction. They went around the village four times, and if a dog crossed their path, they were required to kill it. After the fourth circuit, they reentered the village from where the sun rises. They would visit each sick person in turn, dancing the Soldiers' Dance and laying their hands upon them. When all this had been accomplished, they went to the village chief's lodge where members of his clan had prepared a feast for them. The next day, it was expected that those who fell sick will have been made well.

During the Bear Clan Feast, which is held when the First Bear Moon becomes visible and again in the spring, the participants must eat everything left handed and in complete silence, not making a sound even while eating soup.
When the feast begins, all fires are extinguished so that the rite is conducted in pitch darkness. No meat would be eaten, but only the produce of the earth. The feasters would also eat the favorite foods of the Chief of the Bear Spirits, which is maple sugar and blueberries. [more on this rite]

The Bear Clan also had a special lodge in which prisoners might be kept and various insignia of office stored. When the Thunderbird Chief was located in the center of the village, the Bear Clan lodge stood directly opposite his. The Bear Clan had several artifacts emblematic of their special social
function: their own style of war club, and hoke'eû, special crooks used in battle. When the clan was performing some duty as a whole, its chief would hold a scepter called a namaxinixini in his hand as a symbol of his authority. The hoke'eû and namaxinixini were stored in the Bear Clan lodge.

There are four things that people ought not to do in any lodge belonging to a Bear clansman:

1. peep into the lodge,
2. say that it is a nice lodge,
3. sit in the doorway, or
4. make a deep sigh or snort (like a bear).

Should anyone perform such an act in the clansman's lodge, the owner would be compelled to give the offender anything in the lodge that he requested.

Four clan songs are known:
Hotcâgara, on the road they are coming,
Hotcâgara, on the road they are coming;
Hotcâgara, on the road they are coming,
Hotcâgara, on the road they are coming.

Speaking Hotcâk, they are coming,
Speaking Hotcâk, they are coming;
Speaking Hotcâk, they are coming,
Speaking Hotcâk, they are coming.

Who can be behind?
Who can be behind?
Who can be behind?
Who can be behind?

Who can be above?
Who can be above?
Who can be above?
Who can be above?

When clansmen assemble to be assigned their duties as soldiers they will also sing these songs.

Members of the Bear Clan have names peculiar to their clan. Unless otherwise indicated (see footnote at the end of the list), they are taken from a wordlist of the Reverend James Owen Dorsey .

ánâtcûxédega - Big Armful (as a bear hugging a tree as to climb it)
áwasárega Shut In (as a bear in the winter den)
Cagep'ahíga Sharp Claws
Cîsasak'a Coarse Grained Fat
Cûkdjâksepga Black Wolf
Giseweminâk'a Sits Quiet
Gûziriga Created One
Hagedjaminâka, Akétcamînâka Sitting Opposite
Hahi-atciwîga Dwelling on a Hillside
Hak'iridjewîga Comes Back
Hak'irutcewîga Cross Each Other
Hazhoniwîga Hunts for Berries
Hâheoratcewîga Travels by Night
Hâhewîga Night Woman
Hâbenîka Little Day
Hâbirukonuga In Charge of the Day
Hâbominâga Sits in the Day
Hâp'emaniga Walks with the Strength of Day
Hâpmaniga Day Walker
Himaniwarutcga Eats While He Walks
Hiniguhega Returning Little One
Hinûkatcasképîwîga Woman who is Plasant to Look At
Hinûk'hadjariga He who Saw a Woman
Hinûkinek'iminâka Woman Sitting Alone
Hinûkdjópga Four Women
Hodihuga Comes Climbing a Tree
Hok'awasmaniwîga Walks in Darkness
Hok'awasminâk'a, Okáwasminâka Sits in Darkness
Hok'iwaigûwîga She who Retraces Her Steps
Hokorohiga Rattle [or Sound Made by Dropping Something]
Hotcâgitega Speaks Hotcâk
Hudjopga Four Legs
Hûdj-huréga Black Bear Coming
Hûdjga Bear
Hûdjxédega, Huntcxátega Big Bear
Hûdjxonúga, Hûdjxunúga Little Bear
Hûgatcak'íriga Came Back to See the Children
Hûgitega Prophet
Hûkorohiga The Chief's Flesh
Hûk'uniga He who is Made Chief
Hûtcorohîga Chief's Flesh
Hûtcskaga White Bear
Inék'inâjîga Stands Alone
Inék'iminâka Sits Alone
Iniwâkcika Stone Man
Kaghiga Crow [clan uncertain]
Kaghinîka Little Crow [clan uncertain]
Kaghiskaga White Crow
Kakijagaga (Again a?) Crow (< Kaghi-jige-ga?)
Kiséweminêka Still Sitting (as a bear hibernating)
Maînukonuga In Charge of Land
Manâp'ega Soldier (D, L)
Manâp'e-hûk'a Soldier Chief (R)
Manâp'exedega (?) Big Soldier (H)
Manâp'éwîga Soldier Woman (F)
Mâbezirehíga, Mâp'ezirehiga Throws up Yellow Earth (F, D, L)
Mâcgodaníga Three Notches (F, D)
Mâguwîga Earth Coming Woman (R)
Mániwarútcga Eats While He Walks (F, D)
Mâk'áxga Dirt (F, D)
Mâkskaga White Breast (L)
Mâkskaniginîka Little White Breast (L) [uncertain]
Mâman'wîga Walks on the Earth (R)
Mânâhâpewîga She who Throws Out Dirt (F, D)
Mânok'ipiwîga She for whom the Land is Large Enough (F, D)
Mânusâk'-himinâk'a Sits as the Earth Alone (R)
Mârotcâwîga Straight Earth Woman
Mâsorekéga Land Cut in Strips (F, D)
Mâtcgúnacécka Foot that Breaks the Bow (F)
Mâtco-icdjajiripga Grizzly with Striped Eyes
Mâtcóga Grizzly (F, D)
Mâtcosútcga Red Grizzly (F)
Mâwaksuntcga Shakes the Earth with His Weight
Mâwáruga Muddy (L)
Mâzanâpîga Iron Necklace
Mâzasâwîga, Mâzesâwîga Whitish Metal Woman (F, D)
Mâzawîga, Mâzewîga Metal (or Iron) Woman (F, D)
Mâzitciga Iron Lodge
Monîga Hunts around the Earth (R)
Moradjawîga, Morutcâwîga She who Travels the Earth (R) (two names on Radin's
list)
Móradjega (R, F) Travels the Earth (L)
Mótciwîga Earth Dwelling Woman (F, D)
Nâcgadjewîga She who Plays in a Tree
Nâdjudjewîga Red Hair (R) [see below]
Nânetcûsepwîga Black Root
Nânuzók'iwîga She who Bends the Tree by Pulling (F, D)
Nâsânehíga He who Makes a Tree Whitish by Scratching off the Bark (F, D)
Nâtcgepîga, Nâtckepîga Good Heart (F, D, L)
Nâtcgetcéxiwîga She whose Heart is Difficult (to Get At) (F, D)
Nâtcújiwîga Yellowish Red Hair [see above] (F, D)
Nî-anâjîga Stands on the Water
Noruxóga Tree Scraper (F, D)
Noxtcuxiga Breaks up a Tree into Small Pieces
Piksíka (Black Oak) Acorn (F)
Ragûnînéga Coveted (F, D)
Reziwakâtcâk'a Holy Tongue (F, D) (the tongue is the choicest meat at a
sacred feast)
Rohâminâk'a Many Sitting (F, D)
Septcoga Real [Blue] Black (R)
Si-ásga Foot Good to the Taste (F, D)
Tci-omâtciga She who Lives in the Earth Permanently
Tciónazîga Stand in the House
Tcíwojúga Fills the Lodge (F, D)
Tconâke-hûk'a First Chief (R)
Tcoraminâk'a Sits Blue (R)
Tcuga Ladle
Tcugiga Spoon (F, D)
Tcugáwîga Ladle Woman (F) (refers to a bear licking its paw)
Wajiga Yellowish Red
Wak'izanâp'îga He who has a White Spot under His Throat
Wamaniga Walks on the Snow
Wamanuk'ega Habitual Thief
Wamâksgaga White Breast
Wamâksgawîga White Breast Woman (F)
Wánapurúka Tossing up Snow (F)
Wâkanâsewîga Pens up a Male (F, D)
Wâk'hok'isak'a Semi-Human
Wapanaminâga Sitting in a Thicket (L)
Wâkrútcka Man Eater (F)
Wasâhimaniga Walks on Melting Snow
Wasemak'âga Vermillion or Medicine Paint
Watcoginiwîga Goes Ahead of Them (common to all clans) (R)
Wazíka Yellowish Nose (F)
Wo-ixdjahiriga, Wóxtcahíriga Laughing (at His Antics) (F, D)
Wohîkcahirega He at whom They Laugh

Some have said that the Bear and Deer Clans are friends and bury one another's dead. It has even been asserted that the Deer clansmen act as servants in official Bear Clan functions. Nevertheless, the Bear and Wolf Clans have the strongest friendship relations in the tribe, even to the
extent, according to some, that they will avenge one another's clansmen. Historically, it is typically the Wolf Clan that buries members of the Bear Clan. When a Bear clansman dies, he is buried with a miniature Bear Clan war bundle, and sometimes with a bow and arrows in hand. Sacramental tobacco is also placed with the body. The facial markings put upon the dead person were designed to make them look ursine and consisted of one charcoal line across the forehead with a red line beneath it. The entire chin was painted red, which was said to be a smile, since Bear clansmen greet death with joy inasmuch as they will soon be reunited with their kinsmen in Spirit land. This is why Bear clansmen should never mourn for their dead.

Retold by Richard L. Dieterle

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