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PERDIDO BAY TRIBE SOUTHEASTERN LOWER MUSCOGEE CREEK INDIANS, INC.
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Everyday Life Among The Southeastern Creeks By E. P. Dixon Part I
The
social system of the Southeastern Creeks centered on local community and
would apply with variations to village, tribe, band or clan of the early
Creeks. As with many native peoples, there was no centralized authority or
body that spoke for the nation as a whole, but rather a loose confederation
of independent governments united to live in peace and for the common
defense.
This local, organized process of self-government (previously unknown to Europeans) gave voice to all and fostered a strong sense of personal responsibility. During the Mississippian period, the power of kings or emperors was absolute. Leadership was passed through family ascension , most notably within the Wind Clan. Later as the People reorganized into a new system, qualifications for leadership were most certainly based upon proven wisdom, skill and ability. Once selected, chiefs and headmen were given a high degree of honor and respect, but they never held absolute power. Chiefs were subject to being replaced if they failed to serve the community well though the first democratically elected leaders would not come until the 20th Century. A village community might have several chiefs who served in different capacities. For example the principal chief might be responsible for the overall well being of the village, while another might assist in settling small disputes. The war chief would be selected for his leadership skills in activities related to war and defense. Typically, the leadership council of a town met regularly to attend to business of the community. If a major problem arose, the principal chief might call a council of the entire village. In council, each member would state, without interruption, his ideas and opinions on the subject. After each was heard, the chief would then consider the thoughts of all and make a final judgment. Punishment for wrong-doing was swift and harsh, and as a result there were few infractions of community laws. The long-range impact of any decision was always a major consideration. Before any action was taken, the final decision would be considered by the wise women of the village who would voice their concerns about the well being of the village from their perspective. A simple example: Suppose warriors from another group were encroaching upon the town’s hunting territory which, if not defended, could seriously impact available game for the winter. At the urging of the young warriors, perhaps eager for the chance to prove themselves in war, a determination might be considered to leave right away to defend the hunting grounds. But when the women hear the plan, they point out that the corn crop is almost ready, and every hand will be needed for the harvest. They recommend a delay until the immediate needs are taken care of, which is respected and the best interests of the community have been served.
Down
through the ages, Creek values, world view and way of life have been based
on a religious tradition every bit as valuable, complex and sacred as any of the
world's religions. Religious expression was an integral part of
daily life within the community and guided the Peoples' relationships with
one another as well as their respect for every part of the natural world.
The belief system of the Creeks requires everyone in the community to live in harmony
and keep in balance with nature.
Ceremony
served as a great unifying force within the community and is the most
important religious expression among Creek Indian people.
Only those dedicated few who have shown the wisdom, and understanding
to earn the honor are given the knowledge to conduct ceremonies. Every part
of ceremony, including the fasting, the oration, and the dances are held
with the deepest moral and religious significance.
The
Green Corn Ceremony which lasts four to eight days, is the most
important ceremonial event of the year. It is the annual New Year Harvest
Celebration and is held in late summer during the time the new corn becomes
ripe. Called, the "Posketv," (or simply "Busk") which
means "to fast" the Green Corn Ceremony is regarded as a great
peace ceremonial as it marks the time of community renewal.
Among individuals, this is the time when differences are settled,
wrongs righted and forgiveness shared.
All transgressions against the well-being of the community,
except murder or other serious crimes, are settled and forgiven. Thus, the community slate is wiped clean for the next year.
Children of One Fire
During the annual Posketv, the ceremonial
square is cleaned and a new fire prepared.
The ceremonial Fire is extremely important as a symbol of Creator.
Four logs are placed radiating out from the center in the four
cardinal directions. In solemn
ceremony, a new fire is kindled at the center.
As an
A
Bounty of Food -- Farming, Hunting and Fishing
Many centuries before the arrival of the Europeans, ancestors of the Creek
people had migrated from the west and settled into a stable agrarian life in
what is now the Southeastern United States.
While it is true that the Indians did eventually put to use new ideas
and techniques brought by the Europeans, it should be pointed out that long
before the introduction of metal tools, domesticated food animals and beasts
of burden, Indian farming was thriving. Much to their credit, Indian farmers
were successfully cultivating and domesticating wild plant foods with much
improvement in quality and quantity. The Indians also had extensive
knowledge of medicinal plants and their various uses and took advantage of
abundant wild edible plants, fruits, berries, seeds and nuts.
In
historical times, the primary crops were what many Indians refer to as the
‘three sisters’ -- corn, beans and squash -- planted together in a
technique called ‘hilling.’ When grown together in one mound of soil,
the corn serves as a support for the bean vines to grow up on. The large
leaves of the low-growing squash plant discourage grass and weeds from
growing on the hill. So, a
garden ‘row’ would be made up of many planted hills. Of the seed crops developed by the ancients, the sunflower is the only one to be continuously grown for its oily seeds. The Creeks also cultivated a wide variety of other fruits, melons and vegetables such as tomatoes, okra and sweet potatoes. Corn was by far the most important crop. It was easily stored and adaptable for use in a wide variety of ways, both fresh and dried. After the men had cleared land by girdling the trees and burning the underbrush, crops were planted in community fields and family gardens to be tended primarily by the women. Household gardens were kept near the home. In addition every family had responsibility for designated portions of the community cornfields. The work of planting and weeding was done by hand with tools such as hoes made of deer scapula bones with a handle attached and forked planting sticks. The work was hard, but one can well imagine in this community effort a festive atmosphere with much joking and laughter.
Hunting
and Fishing
Creek men hunted and fished for much of the family’s food
and other needs. Using blow guns, bow & arrows and spears, men and boys
hunted deer and a variety of small game which would be a delight to all when
roasted over a hickory fire -- the first Barbeque in America. While deer was
the primary meat source, bear was also prized, not only for the meat, but
for the fat which was used as a seasoning for food and for a variety of
other purposes.
Fish
and turtle were an important part of the diet also. Still today there are
remnants of ancient V-shaped stone weirs along the rivers and creeks of the
deep south where the Creeks once caught fish in large woven traps.
Trapping a winter supply of fish during the annual red-horse sucker
run is another experience of his Creek heritage Bearheart remembers as a
boy. The Indians understood the habits of the various fish and animals and
had many ways of outsmarting them. Every year at a certain time, the
red-horse suckers would travel upstream to spawn much as salmon do. The
point of the v-shaped weir was open so that it acted like a funnel for the
fish. On the night of the migration, a group of men and boys would go to the
site of the weir. They would get back away from the bank and build a large
campfire, then sit around, tell stories, and wait for the fish. One person
was selected to be the watcher. He would sit beside the weir and listen for
the sucker's run upstream which made a loud noise. Just as the fish were
about to enter the wide opening of the "V," the watcher would
shout to the others, then jump in behind the fish splashing and shouting to
drive them through the small opening. All the others came running and jumped
in too. The largest and strongest held the large basket traps in place as
the fish swam through the weir. Before long their
baskets were filled and the fishermen all dashed
for the warmth of the fire to shed their wet clothes and dry off.
Note:
In modern times, the red-horse sucker fish has nearly reached extinction in
the Southeast due to pollution and damming of rivers and streams. Strong
efforts are being made to re-establish the fish in healthier conditions.
Another
fishing method was ‘grappling.’
The Indians knew just where the big old catfish liked to hang out up
under the banks of the creeks. Moving
ever so slowly, the fisher would lie on his belly and ease a hand back under
the bank. Then with lightening skill he would grab the fish with his bare
hand. Another trick was to
take a hollow log and lay it in the water. This provided an
attractive hiding place for fish and turtles. Several men and boys would
work together to plug the opening at each end of the log. Then they would
lift the log onto the bank and dump the fish out.
Returning to these same places over and over, the Indians made many
successful catches. The Creeks were a closely bonded people. Most of the work they did, from tending the gardens to hunting and fishing was done as a cooperative effort. The performance of these tasks was serious work: that of providing food and other needs for the family, but in addition the shared work also served as social events which could be fun and enjoyable.
Industry
& Tools For Living By
the 1700's, the Creek people had been associated with Europeans for many
years and were already acquiring metal tools
through trade. These metal tools were more durable, but also much
heavier so many of the people still preferred to rely on the old bone tools
for farming. The Indians used a notched
planting stick for setting out young plants -- a practice reintroduced to
today's onion growers to avoid some of the stresses of stoop labor.
Knives which the Indians made from stone (flint / chert) and bone
were important to many tasks. Trade knives were always a real prize. Deer were extremely important in native industry. The Indians used nearly every part of the deer for things they needed. The leather, of course, served a variety of purposes: to make winter clothing, moccasins, bags, pouches and leggings to name a few. Strips of rawhide and sinew were used in tool making to bind things together as we might use rope or string. The antlers and bone were used to make various items such as hoes and other digging tools, fish hooks, needles, and scraping tools for preparing hides. The hooves were boiled to make a strong glue and some were used to make ceremonial rattles which honored the deer.
When
the gun arrived, it proved superior to the bow.
Since deer skins were much sought after by the Europeans, the Indians
began hunting to trade for guns and other useful items such as iron pots,
glass beads and cotton fabrics. This eventually led to the near demise of
the deer. As the deer
populations became depleted, the people also became much more dependent on
European goods, agriculture and the tools of farming. It took many
generations
for the deer population to
recover and the Indian way of life was forever changed.
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