The Sun Dance of the Blackfoot Indians

In Short

Published in 1918, this anthropological monograph functions as a technical, firsthand account of the Blackfoot Sun Dance. It details the complex preparation, the fasting rituals of the "medicine woman," the symbolism of the lodge, and the social obligations of the participants. By synthesizing years of fieldwork with native testimony, the author preserves a fading cultural heritage. Its enduring value lies in its meticulous documentation of the ceremony’s structure, providing a sober, empirical window into a society’s attempt to harmonize its collective life with the sacred.

The Story

The Sun Dance is far more than a public spectacle; it is a rigorous, highly structured series of ritual obligations that binds the community together through the agency of a single woman. The process begins long before the actual ceremony, initiated by a woman who makes a public vow to become the "medicine woman." This vow is not merely an act of faith but a binding commitment to purchase and honor a natoas medicine bundle, a process that requires a total sacrifice of personal property and a testament to her own moral standing.

The narrative arc of the ceremony follows a strict, multi-day schedule. The early phases involve the gathering of sacred tongues—a solemn task where women must confess their marital fidelity to the sun. Any failure to maintain perfect conduct or any slip during the preparation is viewed as a spiritual violation, placing the success of the ceremony at risk. As the days progress, the camp circle forms, a physical manifestation of the tribe’s unity. Specific tasks, such as the construction of the "hundred-willow" sweathouse and the gathering of rafters for the dancing lodge, are assigned to various tribal societies, each bringing their own distinct songs and responsibilities.

The climax of the preparation is the raising of the center sun pole, a moment of high tension where the community watches for signs of success. The medicine woman, having endured a rigorous fast during which she may not speak or consume food while the sun is visible, is the focal point of these efforts. Her physical and spiritual endurance determines the community’s welfare. The subsequent days are filled with the dancing of societies, the blessing of medicine-pipes, and the offering of gifts—cloth, clothing, and even pieces of one's own skin or fingers—to the sun.

As the ceremony reaches its end, the tension subsides. The medicine woman is finally released from her constraints, and the social bonds are reaffirmed through the distribution of food and the collective participation in the dance. While the author notes that the "torture" ceremonies—common among other Plains tribes—were less central or even intrusive to the Blackfoot tradition, the overarching theme remains one of absolute commitment. The ceremony concludes with the breaking of the camp, as the tribes scatter once more for the hunt, the social and spiritual fabric of the people temporarily mended by the ordeal of the Sun Dance.

How It Unfolds

The Vow and Selection The process is initiated by a woman’s solemn vow, which requires her to purchase a natoas bundle and demonstrate strict virtue. This vow serves as the catalyst for the entire tribe to gather into a camp circle.

The Ceremony of the Tongues Women gather to prepare and boil tongues as a sacrifice to the sun. This stage functions as an ordeal of truth, where participants must publicly declare their innocence regarding adultery.

Fasting and Preparation The medicine woman enters a period of intense fasting and isolation, during which she is forbidden from speaking or eating. Her attendants maintain a quiet, sacred environment to ensure the favor of the sun.

Building the Lodge Tribal societies take on the labor of constructing the hundred-willow sweathouse and the dancing lodge itself. The raising of the sun pole is a pivotal moment that requires the collective effort and prayers of the participants.

The Public Rituals Once the lodge is erected, the focus shifts to the blessing of the people and the offering of gifts. Weather dancers perform in a booth to solicit the sun's favor, and individuals offer pieces of skin or clothing as signs of devotion.

The Concluding Rites The ceremony draws to a close as the medicine woman is released from her fast and the ritual objects are packed away. The camp circle is eventually dismantled, and the bands depart for the season's hunt.

The People

The medicine woman is the primary figure of the narrative, acting as the bridge between the community and the divine. Her status is defined entirely by her virtue; she must remain above suspicion, as any misfortune during the ceremony—bad weather or illness—is blamed on her lack of honesty. She is not a solitary actor, however; she is supported by her husband, who shares in the fasting and the financial burden of purchasing the necessary ritual items.

The father and mother (or the elders acting in these capacities) serve as the directors of the ceremony. They are the keepers of the ritual knowledge, responsible for guiding the medicine woman through the complex, day-by-day requirements. They manage the songs, the movements, and the distribution of gifts, ensuring that the ancient rules are followed with exactitude.

The society members—the young men and warriors—act as the hands of the ceremony. Whether they are "caught" to cut thongs or sent to gather willows, they represent the physical strength of the tribe. They are motivated by the desire to earn prestige and spiritual protection, often hoping for success in battle as a direct result of their participation. Each of these individuals is bound by the same overarching system of exchange, where every role, song, and task is part of a lifelong cycle of purchasing and transferring rights.

In Its Own Voice

"As the first woman takes up the knife, the song runs: 'A sharp thing I have taken; it is powerful.'"

This observation comes during the Ceremony of the Tongues, where the women prepare the sacred buffalo tongues for the sun.

"The woman who has the two sticks paints them black, while the woman who has the other, paints it red."

The author highlights the precise, dualistic symbolism required for the ceremonial tripod used in the preparation of the offerings.

"In last analysis, it seems that while these dancers are spoken of as weather priests, they are rather sun priests, since through them appeals to the sun are made."

This summary of the weather dancers clarifies their primary function as conduits for the tribe's petitions.

What It's Really About

The book explores the concept of "ritual property." Within Blackfoot culture, religious authority is not a static state but a commodity that is bought, sold, and transferred. The Sun Dance is the mechanism by which these bundles and songs are validated and circulated. Underlying this is a philosophy of sacrifice: the belief that the sun requires tangible proof of human sincerity—whether through the virtue of a woman, the shedding of skin, or the giving of personal property. The question of whether these acts actually influence the natural world—the weather, the hunt, or the health of the family—is the silent, driving inquiry of the entire text.

Why Read It Today

This book is essential for those who appreciate the rigorous, unadorned observation of a world that no longer exists in the form described. It is not an easy read; it is a technical, ethnographic report that prioritizes the details of ritual schedules and the logistics of bundle transfers over narrative flair. A reader must be prepared for the dry, academic tone of a 1918 museum paper, as well as the author’s period-typical clinical detachment.

Yet, for the patient reader, there is something deeply moving in the precision with which the author captures the gravity of the Blackfoot people. The book stays with you not because of its prose, but because of its subject: the extreme lengths to which a community would go to ensure its spiritual and physical survival. It offers a clear-eyed look at a culture that viewed every action—from the painting of a face to the cutting of a hide—as a sacred negotiation. If you are interested in the mechanics of faith or the history of the North American Plains, this book serves as an irreplaceable historical record, preserving the voices and rites of an era that was rapidly vanishing even as the author wrote.