The Eskimo were noted for their artistic carvings of bones and walrus ivory; the Pueblo for their turquoise-inlaid work and their wood carving, especially mythologic figurines, and the Atlantic and California coast tribes for their work in shell. The wampum, or shell beads, made chiefly from the shells of various clams found along the Atlantic coast have become historic, having been extensively used not only for dress ornamentation, but also on treaty belts, as tribal tribute, and as a standard of value answering the purpose of money. The ordinary stone hammer or club, found in nearly every tribe, represented much patient labour, while the whole skill of the artist was frequently expended upon the stone-carved pipe. The black stone pipes of the Cherokee were famous in the southern states, and the red stone pipe of catlinite from a single quarry in Minnesota was reputed sacred and was smoked at the ratification of all solemn tribal engagements throughout the plains and the lake-region. Knives, lance-blades, and arrow-heads were also usually of stone, preferably flint or obsidian. Along the Gulf Coast, keen-edged knives fashioned from split canes were in use. Corn mortars and bowls were usually of wood in the timber region and of stone in the arid country. Hide-scrapers were of bone, and spoons of wood or horn. Metal-work was limited chiefly to the fashioning of gorgets and other ornaments hammered out from native copper, found in the southern Alleghenies, about Lake Superior, and about Copper River in Alaska. The art of smelting was apparently unknown. Under Franciscan and later Mexican teaching the Navahos have developed a silver-working art which compares in importance with their celebrated basket-weaving, the material used being silver coins melted down in stone molds of their own carving. Mica was mined in the Carolina mountains by the local tribes and fashioned into gorgets and mirrors, which found their way by trade as far as the western prairies, All of these arts belonged to the men.
Basket-weaving in wood splits, cane, rushes, yucca- or bark-fibre, and various grasses was practiced by the same tribes which made pottery, and excepting in a few tribes, was likewise a women's work. The basket was stained in various designs with vegetable dyes. The Cherokee made a double-walled basket. Those of the Choctaw, Pueblo tribes, Jicarillo, and Piute were noted for beauty of design and execution, but the Pomo and other tribes of California excelled in all closeness and delicacy of weaving and richness of decoration, many of their grass baskets being water-tight and almost hidden under an inter-weaving of bright-coloured plumage, and further decorated around the top with pendants of shining mother-of-pearl. The weaving of grass or rush mats for covering beds or wigwams may be considered as a variant of the basket-weaving process, as likewise the delicate porcupine quill appliqué work of the northern plains and upper-Mississippi tribes.
Silver jewelry is probably the best known form of Native American art. It is not an ancient art. Southwest Native Americans began working in silver around 1850. Jewelry was the way many Native Americans showed their wealth. Coins were used for silver in the early days. Navajo silverwork can be made many ways. One way is to carve a stone with a knife and pour the silver into the shape. This is called sandcasting. Another way is to cut the shape out of silver and use a stamp to make a design. Stamps were made from any bit of scrap iron, including spikes, old chisels and broken files.
Turquoise is used in jewelry. This didn't start happening until 1880's. Turquoise is found in Colorado, Nevada, Arizona and New Mexico.The color of turquoise is from a pale chalky blue -almost white- to a very deep green.
The making of pottery belonged to the women and was practiced in nearly all tribes, excepting those in the plains and interior basin, and the cold north. The Eastern pottery is usually decorated with stamped patterns. That of the Pueblo and other south-western tribes was smooth and painted over with symbolic designs. A few specimens of glazed ware have been found in the same region, but it is doubtful if the process is of native origin. The Catawba and some other tribes produced a beautiful black ware by burning the vessel under cover, so that the smoke permeated the pores of the clay. The simple hand process by coiling was universally used.
The useful art of skin-dressing also belonged exclusively to the women, excepting along the Arctic coasts, where furs, instead of denuded skins, were worn by the Eskimo, while the entrails of the larger sea animals were also utilized for waterproof garments. The skins in most general use were those of the buffalo, elk, and deer, which were prepared by scraping, stretching, and anointing with various softening or preservative mixtures, of which the liver or brains of the animal were commonly a part. The timber tribes generally smoked the skins, a process unknown on the plains. A limited use was made of bird skins with the feathers intact.
The weaving art proper was also almost exclusively in the hands of the women. In the east, aside from basket- and mat-making it was confined almost entirely to the twisting of ropes or bowstrings, and the making of belts, the skin fabric taking the place of the textile. In the South-West the Pueblo tribes wove native cotton upon looms of their own device, and, since the introduction of sheep by the Franciscan missionaries in the sixteenth century, the Navaho, enlarging upon their Pueblo teaching have developed a weaving art which has made the Navaho blanket famous throughout the country, the stripping, spinning, weaving, and dyeing of the wool all being their own. The Piute of Nevada and others of that region wore blankets woven from strips of rabbit-fur. Some early writers mention feather-woven cloaks among the gulf tribes, but it is possible that the feathers were simply overlaid upon the skin garment.
It is notable that the Indian worker, man or woman, used no pattern, carrying the design in the head. Certain designs, however, were standardized and hereditary in particular tribes and societies.
According to Navajo beliefs, the Universe is a balanced place. Illness and other disasters happen if the balance is upset. It is believed only Humans can upset this balance, not animals or plants! To make the person healthly again a ceremony is performed. The sandpaintings, called ikaah, used in these ceremonies are made between sunrise and sunset of the same day.
Games and Amusements
Naturally careless of the future, the Indian gave himself up to pleasure when not under immediate necessity or danger, and his leisure time at home was filled with a constant round of feasting, dancing, story-telling, athletic contests, and gambling games.
The principal athletic game everywhere east of the Missouri, as well as with some tribes of the Pacific coast, was the ballplay adopted by the French of Canada under the name lacrosse and in Louisiana as racquette. In this game the ball was caught, not with the hand, but with a netted ball-stick somewhat resembling a tennis racket.
A special dance and secret ceremonial preceded the contest. Next in tribal favour in the eastern region was the game known to the early traders under the corrupted Creek name of chunkee, in which one player rolled a stone wheel along the ground, while his competitor slid after it a stick curved at one end like an umbrella handle with the design of having the spent wheel fall within the curve at the end of its course. This game, which necessitated much hard running, was sometimes kept up for hours. A somewhat similar game played with a netted wheel and a straight stick was found upon the plains, the object being to dart the stick through the certain netted holes in the wheel, known as the buffalo, bull, calf, etc.(remember ‘to catch the bull’s eye’).
Foot races were very popular with certain tribes, as the Pueblo, Apache. Wichita and Crows, being frequently a part of great ceremonial functions. On the plains horse-racing furnished exciting amusement. There were numerous gambling games, somewhat of the dice order, played with marked sticks, plum stones, carved bones, etc., these being in special favour with the women. Target shooting with bow and arrow, and various forms of dart shooting were also popular.
Among distinctly women's games were football and shinny, the former, however, being merely the bouncing of the ball from the toes with the purpose of keeping in the air as long as possible. Hand games, in which a number of players arranged themselves in two opposing lines and alternately endeavoured to guess the whereabouts of a small object shifted rapidly from hand to hand, were a favourite tipi pastime with both sexes in the winter evenings, to the accompaniment of songs fitted to the rapid movement of the hands.
Story-telling and songs, usually to the accompaniment of the rattle or small hand-drum, filled in the evening. The Indian was essentially musical, his instruments being the drum, rattle, flute, or flageolet, eagle-bone whistle and other more crude devices. Each had its special religious significance and ceremonial purposes, particularly the rattle, of which there were many varieties. Besides the athletic and gambling games, there were games of diversion played only on rare occasions of tribal necessity with sacred paraphernalia in keeping of sacred guardians. The Indian was fond also of singing and had songs for every occasion — love, war, hunting, gaming, medicine, satire, children's songs, and lullabies.
The children played with tops, whips, dolls, and other toys, or imitated their elders in shooting, riding, and "playing house".
War
As war is the normal condition of savagery, so to the Indian warlike glory was the goal of his ambition, the theme of his oratory, and the purpose of his most elaborate ceremonial. His weapons were the knife, bow, club, lance, and tomahawk, or stone axe, which last was very soon superseded by the light steel hatchet supplied by the trader. To these, certain tribes added defensive armour, as the body-armour of rawhides or wooden rods in use along the northwest coast and some other sections, and the shield more particularly used by the equestrian tribes of the plains. As a rule, the lance and shield were more common in the open country, and the tomahawk in the woods. The bow was usually of some tough and flexible wood with twisted sinew cord, but was sometimes of bone or horn backed with sinew rapping. It is extremely doubtful if poisoned arrows were found north of Mexico, notwithstanding many assertions to the contrary.
Where the clan system prevailed the general conduct of war matters was often in the keeping of special clans, and in some tribes, such as the Creeks, war and peace negotiations and ceremonials belonged to certain towns designated as "red" or "white". With the Iroquois and probably with other tribes, the final decision on war or peace rested with a council of the married women. On the plains the warriors of the tribes were organized into military societies of differing degrees of rank, from the boys in training to the old men who had passed their active period. Military service was entirely voluntary with the individual who, among the eastern tribes, signified his acceptance in some public manner, as by striking the red-painted war-post, or, on the plains, by smoking the pipe sent round by the organizers of the expeditions. Contrary to European practice, the command usually rested with several leaders of equal rank, who were not necessarily recognized as chiefs on other occasions. The departure and the return were made according to the fixed ceremonial forms, with solemn chants of defiance, victory, or grief at defeat. In some tribes there were small societies of chosen warriors pledged never to turn or flee from an enemy except by express permission of their fellows, but in general the Indian warrior chose not to take large risks, although brave enough in desperate circumstance.
To the savage every member of a hostile tribe was equally an enemy, and he gloried as much in the death of an infant as in that of the warrior father. Victory meant indiscriminate massacre, with most revolting mutilation of the dead, followed in the early period in nearly every portion of the East and South by a cannibal feast. The custom of scalping the dead, so general in later Indian wars, has been shown by Frederici to have been confined originally to a limited area east of the Mississippi, gradually superseding the earlier custom of beheading. In many western tribes, the warrior's prowess was measured not by the number of his scalp trophies, but by the number of his coups (French term), or strokes upon the enemy, for which there was a regular scale according to kind, the highest honour being accorded not to one one who secured the scalp, but to the warrior who struck the first blow upon the enemy, even though with no more than a willow rod. The scalp dance was performed, not by the warriors, but by the women, who thus rejoiced over the success of their husbands and brothers. There was no distinctive "war dance".
Captives among the eastern tribes were either condemned to death with every horrible form of torture or ceremonially adopted into the tribe, the decision usually resting with the women. If adopted, he at once became a member of a family, usually as representative of a deceased member, and at once acquired full tribal rights. In the Huron wars whole towns of the defeated nation voluntarily submitted and were adopted into the Iroquois tribes. On the plains torture was not common. Adults were seldom spared, but children were frequently spared and either regularly adopted or brought up in a mild sort of slavery. Along the north-west coast, and as far south as California slavery prevailed in its harshest form and was the usual fate of the captive.
Languages
One of the remarkable facts in American ethnology is the great diversity of languages. Nearly two hundred major languages, besides minor dialects, were spoken north of Mexico, classified in fifty-one distinct linguistic stocks, as given below, of which nearly one-half were represented in California. Those marked with an asterisk are extinct, while several others are now reduced to less than a dozen individuals keeping the language: Algonquian, Athapascan (Déné), Attacapan, *Beothukan, Caddoan, Chimakuan, *Chimarikan, Chimmesyan, Chinookan, Chitimachan, *Chumashan, *Coahuiltecan (Pakawá), Copehan (Wintun), Costanoan, Eskimauan, *Esselenian, Iroquoian, Kalapooian, *Karankawan, Keresan, Kiowan, Kitunahan, Kaluschan (Tlingit), Kulanapan (Pomo), *Kusan, Mariposan (Yokuts), Moquelumnan (Miwok), Muskogean, Pujunan (Maidu), Quoratean (Karok), *Salinan, Salishan, Shahaptian, Shoshonean, Siouan, Skittagetan (Haida), Takilman, *Timucuan, *Tonikan, Tonkawan, Uchean, *Waiilatpuan (Cayuse), Wakashan (Nootka), Washoan, Weitspekan (Yurok), Wishoskan, Yakonan, *Yanan (Nosi), Yukian, Yuman, Zuñian.
The number of languages and well-marked dialects may well have reached one thousand, constituting some 150 separate linguistic stocks, each stock as distinct from all the others as the Aryan languages are distinct from the Turanian or the Bantu. Of these stocks, approximately seventy were in the northern, and eighty in the southern continent. They were all in nearly the same primitive stage of development, characterized by minute exactness of description with almost entire absence of broad classification. Thus the Cherokee, living in a country abounding in wild fruits, had no word for grape, but had instead a distinct descriptive term for each of the three varieties with which he was acquainted. In the same way, he could not simply say "I am here", but must qualify the condition as standing, sitting, etc.
The earliest attempt at a classification of the Indian languages of the United States and British America was made by Albert Gallatin in 1836. The beginning of systematic investigation dates from the establishment of the Bureau of American Ethnology under Major J.W. Powell in 1879. For the languages of Mexico and Central America, the basis is the "Geografía" of Orozco y Berra, of 1864, supplemented by the later work of Brinton, in his "American Race" (1891), and corrected and brought up to the latest results in the linguistic map by Thomas and Swanton now in preparation by the Bureau of Ethnology. For South America, we have the "Catálogo" of Hervas (1784), which covers also the whole field of languages throughout the world; Brinton's work just noted, containing the summary of all known up to that time, and Chamberlain's comprehensive summary, published in 1907.