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 Waterspirit Clan was in charge of matters pertaining to water, and the Thunderbird Clan to matters aerial. [1] 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. .. [2]

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. [3] 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. [4] 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. [5] 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. [6] 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. [7] 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. [8] 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. [9]

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] [10]

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 warclub, 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. [11]

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. [12]

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  [13].

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 warbundle, 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 Spiritland. This is why Bear clansmen should never mourn for their dead. [14]

There exist several versions of the Bear Clan Origin Myth:

Version 1. The spirits met at a long lodge in the east to discuss populating the earth. Earthmaker wished to put a particular bear on earth, but it was already headed that way on its own initiative. When the bear appeared, the winds stopped and the day stood still. As the bear walked towards the Creation Council, a great nimbus of lightning formed over his head. Before the lodge of the council stood a sapling. Unexpectedly, a storm suddenly struck out of nowhere, and a great lightning bolt consumed the tree. There stood the bear, and beside him materialized the Spirit of War (Wonághire Wâkcik?). They greeted each other as friends. This is why Bear clansmen have two sides to their bodies: one is the repository of war powers and the other is the dwelling place of the powers of chieftainship. The Bear clansmen from the beginning walked on two legs, but initially they were completely covered with fur. In time, as they traversed the earth, they lost their fur. Those with whom they traveled would kill and eat a bear from time to time, but the Bear people would always abstain. However, one day a Bear clansman joined in the feast. When this was reported to the Bear Chief, he declared for all time that because "we have eaten ourselves," the Bear Clan shall henceforth participate with the other clans in feasts. [15]

Version 2a. There were four spirit bears the youngest of whom came walking across the ocean. When he got near the shore he suddenly turned into a raven and flew onto the littoral. Because he became a raven, the Bear Clan now has the name Kaghíjîkága ("Yellowish Raven"). Some say that it was in the form of foam that he came to shore and that is why the Bear clansmen have so much life. Then he changed back, and because he changed twice he is one of the greatest of the Bear people. When he walked on the shore at Red Banks he first saw a Wolf clansman and they went together to a lodge each of whose four doors opened onto one of the cardinal points. When they entered the lodge they sat opposite one another. This is why they are friends and call each other, "my opposite." [16]

Version 2b. "John Johnson says that the people that originated from the raven are the present Menominie tribe, and that they originated after the bear people." [16.1]

Version 3. Ten brothers left their parents and walked across the ocean, headed for the great clan meeting at Red Banks. As they approached the shore, four waves were formed and out of each wave a raven (kaghi) flew up. When the ravens landed on the shore, suddenly they each became a bear. Those four, because they had changed themselves twice, were the most powerful. As they walked along they saw the tracks [inset] of the Wolf clansmen, so they said, "Our friends have gone by." When they went into the assembly lodge, they sat opposite the Wolf people. This is why the Wolf and Bear Clans bury each other.

"The bears should paint their faces with charcoal from burnt basswood, and red paint. The face should be painted red and black alternately in stripes crossways or black on the upper half and the mouth and chin red. Women are painted with a red spot on their cheeks with chacoal in the center. The first male child should be called, tto n Ke AoK K (Tconâkehûka, Chief Blue Back); the second boy should be called, A Ae m ni K (Hâhemanîga, Walks as the Night); the third boy should be called, Aott a rA niKi K (Hûtcasanîka, One Armed Bear); the fourth boy should be called, m n le wi so K (Manâpewiruka, Boss of Soldiers)." [17]

Version 4. In the beginning there were no humans since Earthmaker had created only animals. In a great council held with all the animals, Earthmaker announced that some of them would be chosen to become human. It was decided that one animal of each of twelve kinds was to be chosen along with his wife. When it came time to name the Soldier, he picked the youngest of the bears. This bear's oldest brother has black hair, the second oldest is dark red, and the third of the brothers has blue (tco) hair. Each was a chief in his spirit village. Then, on the appointed day, the youngest bear and his wife emerged out of the earth to the north of Green Bay. It was a perfect day. As they went to the place of rendezvous, they heard them say in the distance, "Here come the Soldiers!" With each step they made footprints of luminescent blue like Daylight itself. Thus they have a name, Hâbamanina, "He Who Walks with the Day." As they walked, those who followed him became hungry, so he told them that they could hunt. Now he sent those hunters ahead so that they might have just the right food waiting for them when they camped. That night they made offerings of this food along with red feathers and tobacco for the three brothers that he left behind. He did this because they asked to be remembered of him. When they started again the next day they saw tracks on the ground, and said, "Our friends must have come by." When their friends saw the tracks of the Soldiers, they said the same thing. The Soldiers arrived at last at a great lodge where they met the other chosen animals. They wished to start a fire, but none of them save the Thunder Clan could make one, so that clan was made chief. They called upon the Waterspirits to be chief of the lower division; of the third division, the Soldiers were to be chiefs. They were in charge of discipline. This is the origin of the Bear Clan, who are Soldiers. [18]

Version 5. After he created all other things, Earthmaker created a man and woman in the south, and he appointed them to be in charge of part of the Day (that is, Life). To the man, he gave charge of all the creatures upon the earth and in the sky. This man came north from below, and as he came forth a great host of creatures followed after him. The other clans had already gathered at the place of rendezvous, and when they saw them come, they said, "Make room! Our Soldiers have arrived." Then the Soldier spoke to them and said, "What Earthmaker created me for, I am here to do. I will protect and make sacred all the cleared land upon which your village stands; and if you call upon your Soldiers to combat sickness, you shall be made well." For four days the weather was good and no wind blew from any direction. In such wise was the Soldier in charge of things and circling above him were birds of prey sharp in their talons. After four days the clans left for their homes. To this day the Bear is still in command of the people. [19]

Version 6. There was a hill in the south near a spring of white water. The hill and the waters shook mightily and he who lived in the hill came forth preceded by his attendants. There were eleven men there, and they told him to look about the fields and meadows. So he sent four of his attendants and there they found ripened fruit in abundance, even nuts and beans. However, they returned and excitedly reported to the leader, "Unexpectedly, we came across the footprints of human beings." So the leader told them to make a wider circuit in their explorations and when they did so, they soon found those they sought. It had been the Wolves who made the footprints, and being thus discovered, they said, "It is our friends who have come upon us." The Bears replied, "Friends, let us never disobey one another's words," and for their part the Wolves declared, "It shall always be thus." And they pledged to one another that when anyone among them should die, his opposite would put him in the earth so that his soul would not be set upon by evil spirit insects. Thus the Bears and Wolves are friends, and even avenge the murder of one another's clansmen. After shaking hands, the Wolves departed to their home, and the Bears returned south. When the Bears came back to this earth again, they spread out all over the land seeking every kind of ripe fruit. Thus they do to this day. [20]

(1) Earthmaker he made it (the cosmos). Thus it was taught that Earthmaker did in this way, and so the story began. The story has reached us. Also in this way he made us, and so the story began. "We are to get ready to counsel together." It was the one on the side where it grows cold (the north) who said it. He was one whom the Creator also created in the way he created us. There were four brothers, the eldest was named "Black"; the second, "Red," as he was a red one; the third was a blue/green (tco) one; the fourth, who was the youngest and last, was a white one.

"Our younger brother, how will it be?" This one (said), "I myself say that I am not equal to the task, thus do I believe. My temperament does not approach being equal to the task. Try to say something, as they are about to have a gathering. (2) Try to say something." And, "O elder brother, you have spoken truly, and I too am thus. There I am not equal to the task of finishing this, my dear elder brother, I am not fit." "Alright, our dear elder brother, you have told us to finish this, but for this sort of thing I am not equal to the task; only our younger brother, he alone is clever, our dear elder brother, I believe that it is only our younger brother who is the one." "Alright, our younger brother, he will be the one. Truly have you spoken, our younger brother alone is fit for the task. The announcement of the coming gathering has already been made. We shall council over it right away, in our younger brother we will find refuge, only our younger brother, he alone will be strong in his mind." "Truly you have spoken. He will go on to the earth, but we will be obliged to remain here and take care of our home. The younger brother, when he speaks, that way is how it will be. Thus it will be. (3) Earthmaker ordained that they should gather together and the lives that we have shall be lived there. Our younger brother will do it. Younger brother, you will be going, so we will ask you to remember us. When you arrive on earth, you will be going along and if you obtain one of the little offerings, send some back to us. When you start out going, you will go in the guise of Light-and-Life (Hâpdjâre). Now it is his [to do]. You have companions. You have those who travel. You will do it. You will take care to name everyone who is now with you. And when you start going out, after you have arrived at the gathering place, you will name the dog names. Now you will go forth in holiness (wákâtcâk)." And he was the last to start.

"This one, the first one, his name this will be it: the name for the oldest, the first, if he is a man, a male, they will call him by the name, 'Very Black', they will address him. (4) And they will call the second one 'Yellowish Red.' The name of the fourth oldest they shall call 'White Bear.' When there is a girl, they call her by the name, 'She who Walks in Darkness.' And the next one they call 'Daylight as She Walks.' And the next one they call 'She who Thrusts Herself within a Lodge.' And the next one they call 'Visible Footprint Woman,' they call her. And again, in owning a dog, if they wish to keep him, they call him 'Bringer of Fresh Meat.' Yet again, one they style 'Two Bears,' they call him, if they keep him. And again when doing it for a female dog, they style her 'Haksiga (Third Born Female),' they call her. Yet again, a bitch, once they decide to keep it, they style it 'Yellowish Red Female,' they call it, and in this way they will do it," he said.

They started to go to the gathering place. They began to talk. They [at the gathering place] heard them: "Our soldiers are coming. (5) Their speech is audible." In time one landed with a leap. "Our friends have arrived," they said. And they arrived. They arrived at the gathering place. When he got there, they arrived. The Waterspirit Clan had arrived first; the Bird Clan had arrived; the Bear Clan had arrived; the whole group of relatives gathered together, and they made a lodge. They made a great lodge. They finished the lodge and they said -- to those who were first to arrive, the Waterspirit Clan -- they were addressed, "Chief among our kin, how will we proceed? Try to light a fire!" "Hoho, hoho, hagagasgejâ, I cannot do it. I am unable. One among us will do it." They were told that he could not do it. They said, "The one who could start the fire, that one would become chief." Thus they said. They tried to do it. The Thunderbird Clan of the Bird Clan, they could do it. They said that they could start the fire, and so they are the chief. They became glad and the relatives distributed the fire around. And everyone placed the fire it is said. Thus it was at the Creation Council. (6) Everything they were to create, they got done. They were to (ritually) serve the village. The Thunderbird Clan, it was put in charge of the village. They made for him a lodge, they put him in charge, and they obeyed whatever he would say. They said of him, "By this means we got here," they would say to him, and thus they would obey their chief and [this is why] they said it.

When they were to eat, whatever food they brought back, they would look for it themselves. They say that they began to take the food back with them, and the Bear Clan made a rule for themselves: it would make for itself a feast as an offering. For him they give just one kettle, it is a shallow kettle, they say. [21]

Version 8. It is told that at a large spring there suddenly appeared a bear whose body was sky-blue and so bright that it seemed like part of the sky itself. This was Blue Bear, and Earthmaker brought him there for a special purpose. Standing to the side of Blue Bear were twelve men. Then, unexpectedly, four times the earth shook, and each time a great spirit being came up from the earth. When the third of these emerged, the earth erupted in fruit of every kind and in plenty it was spread over the earth. And Earthmaker told Blue Bear that he, and all who were with him, were to go to a gathering at Red Banks. As they tread the earth, it shook, and the leaves with spiny edges changed to men, and so too the thorns and briars, the serpents with sharp fangs, and the birds of prey with the sharp talons -- all these became men under the charge of Blue Bear. When they arrived, they found that a place had already been prepared for them, but they did not tarry there long. Blue Bear announced that Earthmaker had made these men to be spiritual guardians to ward off evil from the Hotcâgara, for they were all soldiers among the living things of this world. When this was made known, everyone dispersed to their homes, but those who remained behind as men became the Hotcâk Soldier (Bear) Clan. [22]

Version 9 (fragmentary). "Supposed to have originated from bear-spirit. There were four bear spirits, the youngest being the first to come upon the earth, the other three following according to age. They became human at Green Bay, called by Indians Red-Bank on shores of Lake Michigan. When they started, they came singing. There were four songs --

Song of the Youngest

They supposed that God made them." [23]

Version 10 by Eli Rasdell (fragmentary). "Winnebagoes originated on shores of Lake Michigan, Red Bank near Green Bay. There were 22 men who hollowed out a hill and lived there. ..." [24]

Commentary. On Version 2. "came walking across the ocean" -- One of the reasons why the original bears of the Bear Clan came walking on water is the symbolic import of water itself. Water, as a fluid element, represents chaos and disorder. The Bear Clan, as the clan of manâpe, "soldiers, police," represents the force of authority and order. Therefore, they stand above the element of disorder -- they have mastered it and are not swallowed up in it as are ordinary beings.

"Kaghíjîkága" -- this is derived from the original MS where it is given in syllabic script as K xi di K K, and J. O. Dorsey who records the name Kaghíjiñkáka, "Yellowish Crow." It was incorrectly given by Radin (in Winnebago Tribe) as Kakijigaga.

"raven" -- the Hotcâk word for ravens is Kaghi, the name that they give to the Menominee tribe. For the connection between bears, ravens, and the Menominee, see The Hotcâk Arrival Myth.

On Version 3. "One Armed Bear" -- the Hotcâk is hûtc-a-sanîk-ka, where hûtc means "bear", a means "arm", and sanîk means "opposite side" (with -ka being a definite article indicating a personal name). So the name really means, "Opposite Side Arm Bear" or "Left-Armed Bear", a reference to the digits of bear paws which have the appears of being switched, the right hand looking like a left, and vice-versa.

On Version 7. "the north" -- "The side where it grows cold" (sanîk sinioguregi), refers to the north, although Radin has "south." Cf. James Owen Dorsey's sinihósuétca, "at the north." Radin apparently thought that the eldest bear, here said to be Black, actually resided in the south, and that it was he who was speaking. However, while Black probably is to be identified with the south, it is not clear that he is the first to speak.

"the name of the fourth oldest" -- the original text says nothing about the name of the third male, yet Radin supplies the following: "... the third one [is] Blue-bear ..." The omission of any mention of him is consistent with the fact that he is the only one not named in the initial list, where he is referred to as "the blue/green one." Elsewhere he has the name expected, Hûtcoga, "Blue Bear."

"Bringer of Fresh Meat (Wadogega)" -- literally, "Fresh Meat." Presumably this refers to the virtue of the dog in tracking down game; however, it might refer to its role in a sacrificial feast, although this seems unlikely.

"soldiers" -- the Bear Clan, because they perform the police function, are called manâpe, "soldiers."

"their speech is audible" -- this may be an oblique reference to the meaning of the name Hotcâk -- "Great Voice."

Comparative Material. On the creative power of the sea foam mentioned in Version 2, compare the Greek myth of the birth of Aphrodite, who was said to have spontaneously emerged from this substance. [23] It is paradigmatically interstitial: neither wet nor dry, solid nor vapor nor liquid, etc. It is the interstitial aspect of the bear's spirituality that is expressed in the prohibition against sitting in the doorway of a Bear clansmen's lodge.

Links: Bear, Day, Bear Spirits, Black Bear, Blue Bear, Red Bear, White Bear, The Creation Council, Were-grizzles and Other Man-bears, Kaghi, Bird Spirits, Wonághire Wankcik, Earthmaker, Disease Giver, Waterspirits.

Stories: about (the origins of) the Hotcâk clans: Hotcâk Clans Origin Myth, Bird Clan Origin Myth, Thunderbird Clan Origin Myth, Story of the Thunder Names, Eagle Clan Origin Myth, Wonághire Wâkcik Clan Origin Myth, Pigeon Clan Origins, Waterspirit Clan Origin Myth, Buffalo Clan Origin Myth, The Elk Clan Origin Myth, Deer Clan Origin Myth, Wolf Clan Origin Myth, Snake Clan Origins, Fish Clan Origins; about the origins of Bear clansmen: Fourth Universe; mentioning (spirit) bears (other than were-bears): White Bear, Blue Bear, Black Bear, Red Bear, The Shaggy Man, Bear Offers Himself as Food, Hare Visits His Grandfather Bear, Hare Establishes Bear Hunting, The Woman Who Fought the Bear, The Wolf Clan Origin Myth, Hotcâk Clans Origin Myth, The Messengers of Hare, Bird Clan Origin Myth, The Hotcâk Migration Myth, Red Man, Hare Recruits Game Animals for Humans, Lifting Up the Bear Heads, Hare Secures the Creation Lodge, The Two Boys, Creation of the World (v. 5), Spear Shaft and Lacrosse, The Brown Squirrel, Snowshoe Strings, Medicine Rite Foundation Myth, East Enters the Medicine Lodge, Lake Winnebago Origin Myth, The Spider's Eyes, How the Thunders Met the Nights, The Race for the Chief's Daughter, Trickster's Tail, Old Man and White Feathers, cf. Fourth Universe; featuring Bear as a character: Hare Visits His Grandfather Bear, Bear Offers Himself as Food, Hotcâk Clans Origin Myth, The Hotcâk Migration Myth, Hare Recruits Game Animals for Humans, Hare Establishes Bear Hunting, Lake Winnebago Origin Myth, The Woman Who Fought the Bear; mentioning kaghi (crows & ravens): Kaghíga and Lone Man, The Hotcâk Arrival Myth, The Spider's Eyes, The Old Man and the Giants, Turtle's Warparty, The Shaggy Man, Trickster's Tail, The Medicine Rite Foundation Myth, Spear Shaft and Lacrosse, Ocean Duck; about the Creation Council: Thunderbird Clan Origin Myth, Tobacco Origin Myth, Wonághire Wâkcik Clan Origin Myth, Elk Clan Origin Myth, Waterspirit Clan Origin Myth, Buffalo Clan Origin Myth, Deer Clan Origin Myth, Wolf Clan Origin Myth, Origin of the Winnebago Chief, Hotcâk Clans Origin Myth, Buffalo Dance Origin Myth, Snake Clan Origins; featuring Earthmaker as a character: The Creation of the World, The Creation of Man, The Commandments of Earthmaker, The Twins Get into Hot Water, The Twins Retrieve Red Star's Head, The Lost Blanket, The First Snakes, Tobacco Origin Myth, The Creation Council, The Gray Wolf Origin Myth, The Journey to Spiritland, The Resurrection of the Chief's Daughter, The Seven Maidens, The Descent of the Drum, Thunder Cloud Marries Again, The Spider's Eyes, The Boy who was Blessed by a Mountain Lion, Wonághire Wâkcik Clan Origin Myth, Fourth Universe, Cûgepaga, The Fatal House, The Twin Sisters, Thunderbird Clan Origin Myth, Elk Clan Origin Myth, Deer Clan Origin Myth, Wolf Clan Origin Myth, The Masaxe War, The Two Children, Medicine Rite Foundation Myth, The Petition to Earthmaker, The Gift of Shooting, Baldheaded Warclub Origin Myth, Bluehorn's Nephews, The Stone Heart, The Wild Rose, Earthmaker Sends Rucewe to the Twins, The Lame Friend, How the Hills and Valleys were Formed, The Hotcâk Migration Myth, The Necessity for Death, Hotcâk Clans Origin Myth, The War among the Animals, Lake Winnebago Origin Myth, Blue Mound, Lost Lake, The Hotcâgara Migrate South, The Spirit of Gambling, Turtle and the Giant, The Shawnee Prophet -- What He Told the Hotcâgara, The Hotcâgara Contest the Giants, Ghost Dance Origin Myth II, Bird Origin Myth, Black and White Moons, Redhorn's Sons, Holy Song, The Reincarnated Grizzly Bear, The Blessings of the Buffalo Spirits, Death Enters the World, Man and His Three Dogs, Trickster Concludes His Mission, Story of the Thunder Names, The Origins of the Milky Way, Trickster and the Dancers, Ghost Dance Origin Myth I, East Enters the Medicine Lodge, The Blessing of Kerexûsaka; mentioning red feathers (as an offering to the spirits): The Red Feather, Big Thunder Teaches Tcap'ósgaga the Warpath, The Daughter-in-Law's Jealousy, He Who Eats the Stinking Part of the Deer Ankle, The Elk's Skull, The Girl who Refused a Blessing from the Wood Spirits, The Nightspirits Bless Djobenâgiwíñxga, Great Walker's Medicine, The Reincarnated Grizzly Bear, The Twins Visit Their Father's Village, The Waterspirit of Rock River, The Were-fish, V. 1, Disease Giver; mentioning basswood: The Children of the Sun, Redhorn's Father, The Big Stone, The Fox-Hotcâk War, Hare Burns His Buttocks, The King Bird, Hare Kills Wildcat, Turtle's Warparty, The Birth of the Twins, The Messengers of Hare, Ghost Dance Origin Myth II, Trickster Eats the Laxative Bulb; mentioning the Menominee: Origin of the Name "Winnebago" (Menominee), The Hotcâk Arrival Myth, The Fox-Hotcâk War, The Annihilation of the Hotcâgara I (v. 2), Annihilation of the Hotcâgara II, The Two Children, Gatschet's Hotcank hit'e (Extracts ...), Introduction; about the relationship between the Menominee and the Hotcâgara: Origin of the Name "Winnebago" (Menominee), The Hotcâk Arrival Myth; mentioning feasts: Thunderbird Clan Origin Myth (Chief Feast), The Creation Council (Eagle Feast), Wonághire Wâkcik Clan Origin Myth (Eagle Feast), Waterspirit Clan Origin Myth (Waterspirit Feast), The Woman Who Fought the Bear (Bear Feast), Grandfather's Two Families (Bear Feast), Wolf Clan Origin Myth (Wolf Feast), Buffalo Clan Origin Myth (Buffalo Feast), The Blessings of the Buffalo Spirits (Buffalo Feast), Buffalo Dance Origin Myth (Buffalo Feast), He Who Eats the Stinking Part of the Deer Ankle (Buffalo Feast), The Blessing of Cokeboka (Feast to the Buffalo Tail), Snake Clan Origins (Snake Feast), Blessing of the Yellow Snake Chief (Snake Feast), The Thunderbird (for the granting of a war weapon), Turtle's Warparty (War Weapons Feast, Warpath Feast), Porcupine and His Brothers (War Weapons Feast), Earthmaker Blesses Wagícega (Wecgícega) (Winter Feast = Warbundle Feast), Big Thunder Teaches Tcap'ósgaga the Warpath (Winter Feast = Warbundle Feast), The Boy who was Blessed by a Mountain Lion (Winter Feast = Warbundle Feast), White Thunder's Warpath (Winter Feast = Warbundle Feast), The Fox-Hotcâk War (Winter Feast = Warbundle Feast), Baldheaded Warclub Origin Myth (Warpath Feast), Kunu's Warpath (Warpath Feast), Trickster's Warpath (Warpath Feast), The Masaxe War (Warpath Feast), Redhorn's Sons (Warpath Feast, Fast-Breaking Feast), The Girl who Refused a Blessing from the Wood Spirits (Fast-Breaking Feast), The Chief of the Herok'a (Sick Offering Feast), The Dipper (Sick Offering Feast, Warclub Feast), The Four Slumbers Origin Myth (Four Slumbers Feast), The Journey to Spiritland (Four Slumbers Feast), Spear Shaft and Lacrosse (unspecified); mentioning springs: Trail Spring, Vita Springs, The Resurrection of the Chief's Daughter, Bird Clan Origin Myth, The Woman Who Fought the Bear, Bluehorn's Nephews, Blue Mound, The Boy who was Blessed by a Mountain Lion, The Lost Child, Old Man and White Feathers, The Wild Rose, The Omahas who turned into Snakes, The Two Brothers, Snowshoe Strings, The Daughter-in-Law's Jealousy, He Who Eats the Stinking Part of the Deer Ankle, How the Thunders Met the Nights, The Mulberry Picker, The Orphan who was Blessed with a Horse, Rich Man, Boy, and Horse, The Two Boys, Warughápara, Wazûka, The Man Who Fell from the Sky, Turtle and the Witches; mentioning the Ocean Sea (De Djâ): Trickster's Adventures in the Ocean, Hare Retrieves a Stolen Scalp (v. 1), Otter Comes to the Medicine Rite, The Baldheaded Warclub Origin Myth, Trickster and the Children, The Twins Retrieve Red Star's Head, Wears White Feathers on His Head, White Wolf, How the Thunders Met the Nights (Mâznî'âpra), Wolf Clan Origin Myth (v. 2), Redhorn's Sons, Grandfather's Two Families, Sun and the Big Eater, The Journey to Spiritland (v. 4), The Sons of Redhorn Find Their Father (sea), The Thunderbird (a very wide river), Wodjidjé, The Twins Get into Hot Water (v. 1), Redhorn's Father, Trickster Concludes His Mission, Berdache Origin Myth, Thunder Cloud is Blessed, Morning Star and His Friend, How the Hills and Valleys were Formed; set at Red Banks (Mógacútc): The Creation Council, Annihilation of the Hotcâgara II, The Great Lodge, Thunderbird Clan Origin Myth, vv. 1, 2, 3, 5, The Winnebago Fort, Blue Bear, Waterspirit Clan Origin Myth, The Hotcâk Arrival Myth, The Creation of Man, v. 10, Wonághire Wâkcik Clan Origin Myth, v. 2, Pigeon Clan Origins, fr. 1, Eagle Clan Origin Myth, Elk Clan Origin Myth, v. 1, Deer Clan Origin Myth, v. 1, Buffalo Clan Origin Myth, Blessing of the Yellow Snake Chief, Gatschet's Hotcank hit'e ("St. Peet", "Hotcâk Origins"), The Shell Anklets Origin Myth, v. 1, The Seven Maidens, Big Thunder Teaches Tcap'ósgaga the Warpath; set at De Rok, "Within Lake" (Green Bay): Waterspirit Clan Origin Myth, Thunderbird Clan Origin Myth, vv. 1, 2, 3, Story of the Thunder Names, Wonághire Wâkcik Clan Origin Myth, v. 1, 2, Deer Clan Origin Myth, v. 1, The Seven Maidens, Ioway & Missouria Origins, Blessing of the Yellow Snake Chief, Great Walker's Warpath, The Annihilation of the Hotcâgara I, v. 2, The Fox-Hotcâk War, v. 2, The Creation Council, Gatschet's Hotcank hit'e.

Themes: somatic dualism: The Girl who Refused a Blessing from the Wood Spirits, Disease Giver, The Chief of the Herok'a, Wears White Feathers on His Head, The Red Man, The Forked Man, The Man with Two Heads; the youngest offspring is superior: The Mission of the Five Sons of Earthmaker, Young Man Gambles Often, The Medicine Rite Foundation Myth, Twins Cycle, The Two Boys, Bluehorn's Nephews, The Children of the Sun, The Creation of the World, V. 12, The Race for the Chief's Daughter, Îtcorúcika and His Brothers, The Raccoon Coat, Wodjidjé, How the Thunders Met the Nights, He Who Eats the Stinking Part of the Deer Ankle, Sun and the Big Eater, Buffalo Clan Origin Myth, Snake Clan Origins, South Enters the Medicine Lodge, Snake Clan Origins, Thunderbird Clan Origin Myth; four brothers, each of whom founded a Hotcâk clan, are associated with a different color: Wolf Clan Origin Myth, Eagle Clan Origin Myth., Pigeon Clan Origins; a class sorts into the four colors: blue, white, red, and black: Hare Kills Flint, Pigeon Clan Origins, Bear Spirits, Eagle Clan Origin Myth; a group of spirit animals sort into four different colors: The Blessings of the Buffalo Spirits, Wolf Clan Origin Myth, The Gray Wolf Origin Myth, The Old Man and His Four Dogs; red as a symbolic color: The Journey to Spiritland (hill, willows, reeds, smoke, stones, haze), The Gottschall Head (mouth), The Chief of the Herok'a (clouds, side of Forked Man), The Red Man (face, sky, body, hill), Spear Shaft and Lacrosse (neck, nose, painted stone), Redhorn's Father (leggings, stone sphere, hair), The Sons of Redhorn Find Their Father (hair, body paint, arrows), Wears White Feathers on His Head (man), The Birth of the Twins (turkey bladder headdresses), The Two Boys (elk bladder headdresses), Trickster and the Mothers (sky), Rich Man, Boy, and Horse (sky), The Blessings of the Buffalo Spirits (Buffalo Spirit), Bluehorn Rescues His Sister (buffalo head), Wazûka (buffalo head headdress), The Baldheaded Warclub Origin Myth (horn), The Brown Squirrel (protruding horn), Wonághire Wâkcik Clan Origin Myth (funerary paint), Deer Clan Origin Myth (funerary paint), Thunderbird Clan Origin Myth (stick at grave), Pigeon Clan Origins (Thunderbird lightning), Trickster's Anus Guards the Ducks (eyes), Hare Retrieves a Stolen Scalp (scalp, woman's hair), The Race for the Chief's Daughter (hair), The Daughter-in-Law's Jealousy (hair), Redhorn's Sons (hair), Redhorn Contests the Giants (hair), The Woman's Scalp Medicine Bundle (hair), A Wife for Knowledge (hair), He Who Eats the Stinking Part of the Deer Ankle (hair), The Hotcâgara Contest the Giants (hair of Giantess), A Man and His Three Dogs (wolf hair), The Red Feather (plumage), The Man who was Blessed by the Sun (body of Sun), Red Bear, Eagle Clan Origin Myth (eagle), The Shell Anklets Origin Myth (Waterspirit armpits), The Twins Join Redhorn's Warparty (Waterspirits), The Roaster (body paint), The Man who Defied Disease Giver (red spot on forehead), The Wild Rose (rose), The Medicine Rite Foundation Myth (warclub), Îtcorúcika and His Brothers (ax & packing strap), Hare Kills Flint (flint), The Twins Retrieve Red Star's Head (edges of flint knives), The Mulberry Picker (leggings), The Seduction of Redhorn's Son (cloth), Yûgiwi (blanket); clan names arise from incidents attendant upon the founding of the clan by its Animal Spirit progenitors: Thunderbird Clan Origin Myth, v. 1, Story of the Thunder Names, Eagle Clan Origin Myth, Wonághire Uánkcik Clan Origin Myth, v. 2, Deer Clan Origin Myth, Wolf Clan Origin Myth, vv. 1, 4, Snake Clan Origins; bear people eating with their left hands: The Woman Who Fought the Bear, Hare Visits His Grandfather Bear; walking on water: Bird Clan Origin Myth, How the Thunders Met the Nights, Otter Comes to the Medicine Rite, The Chief of the Herok'a, Redhorn's Sons; having the power to control the winds and/or the weather: Deer Clan Origin Myth, Wolf Clan Origin Myth, Blue Bear, The Gray Wolf Origin Myth, The Chief of the Herok'a, East Enters the Medicine Lodge, V. 2, East Shakes the Messenger, South Seizes the Messenger, The Dipper; Proto-Hotcâgara arrive at Red Banks in the form of ravens: Hotcâk Arrival Myth; the clan progenitors generate waves of water as they arrive on earth: Wolf Clan Origin Myth (v. 2); friendship between wolves and bears: Wolf Clan Origin Myth; an animal spirit transforms himself from one kind of animal into another: The Orphan who was Blessed with a Horse (Thunderbird > horse), White Wolf (wolf > dog), A Man and His Three Dogs (wolf > dog), The Dog that became a Panther, The Were-fish (raccoon > fish), Lake Wâkcikhomîgra (Mendota): the Origin of Its Name (raccoon > fish), The Spirit of Maple Bluff (raccoon > fish), The Spirit of Maple Bluff (raccoon > fish); death viewed in positive terms: The Medicine Rite Foundation Myth, The Necessity for Death, The Four Slumbers Origin Myth, Death Enters the World.

Notes:

[1] Oliver LaMère, "Clan Organization of the Winnebago," Publications of the Nebraska State Historical Society, 19 (1919): 86-94 (92). Oliver LaMère was a member of the Bear Clan.

[2] Thomas Foster, Foster's Indian Record and Historical Data (Washington, D. C.: 1876-1877) vol. 1, #1, p. 4, col. 4.

[3] Paul Radin, The Winnebago Tribe (Lincoln: University of Nebraska Press, 1990 [1923]) 177-179.

[4] LaMère, "Clan Organization of the Winnebago," 89-90.

[5] Radin, The Winnebago Tribe, 177-179.

[6] LaMère, "Clan Organization of the Winnebago," 89-90.

[7] Radin, The Winnebago Tribe.

[8] LaMère, "Clan Organization of the Winnebago," 90.

[9] Radin, The Winnebago Tribe, 177-179.

[10] Radin, The Winnebago Tribe, 180, 253-254; Paul Radin, "How the Old Woman Fought the Bears Who Came to Kill the Women Who Had Taken Part in a Feast During their Menstrual Period," Miscellany (American Philosophical Library, ca. 1912) 1 - 17.

[11] Radin, The Winnebago Tribe, 177-179.

[12] Radin, The Winnebago Tribe, 187.

[13] Radin, The Winnebago Tribe, 188-189.

(D) Rev. James Owen Dorsey, "Winnebago Gentes, including Personal Names Belonging to each Gens" (National Anthropological Archives, Smithsonian Institution: T.D., 1878-79?), cat. #4800 DORSEY PAPERS, Winnebago (319). All entries are from this list unless otherwise indicated.

(F) Thomas Foster, Foster's Indian Record and Historical Data (Washington, D. C.: 1876-1877) vol. 1, #1: p. 4, coll. 3-4.

(H) Reverend Elmer C. Hamley, Monapacataca (Green Lake: 1933).

(L) Nancy Oestreich Lurie, "A Check List of Treaty Signers by Clan Affiliation," Journal of the Wisconsin Indians Research Institute, 2, #1 (June, 1966): 50-73.

(R) Radin, The Winnebago Tribe, 189.

[14] Radin, The Winnebago Tribe, 179-180.

[15] Walter Funmaker, The Winnebago Black Bear Subclan: a Defended Culture (Ph.D. Thesis, University of Minnesota: December, 1986 [MnU-D 86-361]]) 56-57. Informant: One Who Wins of the Winnebago Bear Clan.

[16] Radin, The Winnebago Tribe, 181. Informant: a member of the Bear Clan. Part of the original text (it was told in English) is found in Paul Radin, Notebooks, Freeman #3862 (Philadelphia: American Philosophical Society, n.d.) Winnebago I, #3: 72. The unidentified informant says, "from my mother, told to her by her uncle."

[16.1] Radin, Notebooks, Winnebago I, #3: 71.

[17] Radin, The Winnebago Tribe, 181-182. David Laury (told by his grandson), in Radin, Notebooks, Winnebago I, #3: 84-85. Informant: the father of the informant for version 2a.

[18] Radin, The Winnebago Tribe, 182-183. Informant: a member of the Bear Clan.

[19] Radin, The Winnebago Tribe, 183. Informant: a member of the Bear Clan.

[20] Radin, The Winnebago Tribe, 183-184. Informant: a member of the Bear Clan.

[21] Radin, The Winnebago Tribe, 184-186. The Hotcâk text comes from "The Bear Clan Feast. Part I, The Origin Legend," in Paul Radin, Notebooks, Winnebago III, #7, Freeman #3868 (Philadelphia: American Philosophical Society) 1-6. This is the same as Paul Radin, "Bear Feast," Winnebago Notebooks (Philadelphia: American Philosophical Society) Notebook 24, 1-11. Informant: a member of the Bear Clan. This version is tied to the origin myth of the Bear Clan Feast which is related in The Woman Who Fought the Bear.

[22] Radin, The Winnebago Tribe, 186-187. His informant was a member of the Thunderbird Clan.

[23] Hesiod, Theogony 88; Homeric Hymn to Aphrodite 2.5; Carl Kerényi, The Gods of the Greeks (New York: Thames and Hudson, 1979 [1951]) 69.