The Religion of the Indians of CaliforniaKroeber, A. L. (Alfred Louis)
Religion
The Religion of the Indians of California
Kroeber, A. L. (Alfred Louis)
Indians of North America -- California -- Religion
In Central California these dances, like the initiation ceremonies,
have disappeared to a much greater extent than the mourning ceremonies,
and where they survive have often been more or less influenced by
modern ideas. As a rule they were held in the large assembly or
ceremonial chamber, more often at night than during the day, and either
lasted for a number of nights or consisted of a series of successive
dances extending over a considerable period. Some of the dances, though
a minority, were named after animals, and in such there was usually
some imitation of the actions of animals. Sometimes rude paraphernalia
were used to represent the animal itself, but this was not very common
and masks were never employed. At least in the Sacramento valley and
northern Coast Range region there was some impersonation of mythical
characters, as of Taikomol, creator among the Yuki, and of the mythical
being Kuksu among the Pomo and Maidu. Such impersonators usually wore
either the "big head," an enormous head-dress of feathers attached to
radiating sticks, or a large cape of feathers fastened to a network,
which concealed both body and face, or both pieces of apparel. There
seems to have been nothing corresponding to an altar. The dancers were
painted but crudely, and such symbolism as was denoted by the painting
was of the simplest. One or more of the posts that supported the roof
of the assembly chamber were usually of ceremonial importance. The
dancers frequently entered and left the house by a hole above instead
of the door at the ground. A rude drum consisting of a hollow slab
placed on the ground and stamped with the feet was often used. An
important character in most ceremonies was the clown or buffoon, part
of whose duties was to caricature the more serious performance. In some
cases shamanistic exhibitions of magic were included in the ceremony.
At times an exchange or compulsory giving of property formed part of
the ceremony. The participants were rarely if ever called upon to
undergo severe trials of endurance, pain, or courage, as among so many
other Indians. The whole ritual was comparatively simple.
Public-domain text, read in full here on John Shaqi.
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