Hethuska

[Jimm GoodTracks]

> One other question. In Otoe, the war dance is called "ithu's^ka" or
> "idu's^ka" (not certain). In Pawnee, I believe it's "iru's^ka". Can anyone
> shed any light on etymologies or meanings from those languages?

The Ioway-Otoe term "Iroshka", the Ponca "Hethushka" and the Pawnee term
"Iruska" are all glossed (as far back as I can remember back to the 1950s)
by community members in Oklahoma as "War Dance (Society)", even though it
does not translate to none of the terms for "war/ dance/ society".  I
believe that it is a misnomer, as is the "Pipe Dance" for the Hunka [IO =
Hunge/ HuNGe] adoption ceremony.  Perhaps, they took over the term applied
to it by non-native observers, who were quick to apply terms without
knowledge of native contexts.  Historically, it was said to be a warriors
society, but after intertribal warfare was forbidden by the government, the
society was remade over into a fellowship and benevolent society.  The whole
term is "Iroshka Wokigo".  Wokigo is the word for society, and is composed
of the recently discussed "wa-" + "u- + kigo" (in/ into; within + to feast).
Several late Otoe, Ioway elders suggested that the term meant "only the
body" from "iro" (body) + -sdaN/ -staN (only; nothing but).  Obviously, this
is folk ethmology, as are likely all the other conjectured "translations"
and word analysis.  (My opinion).

In Oklahoma, the Iroshka is held at regular times of the year among the
Otoe-Missouria [Their "Christmas" Iroshka is tomarrow, Sat. afternoon
(Dec.20th) at the tribal complex near Red Rock, OK], the Ponca at White
Eagle, the Pawnee at Pawnee and the three Osage community "districts" still
hold the Iroshka as a traditional ceremonial form with "rules &
regulations".  It is often called "straight dance".   All follow the
traditional patterns with a headman, several tail dancers, appointed water
carriers (my grandson is one for Otoe), and a closed drum with selected head
singer and his support singers.  The Otoe Iroshka has been recently
reorganized in the past several years.  The Poncas had at times two
competing societies, but not at the present.  The Pawnees have several
groups under tvarious names:  Skidi Dance, Kitkehaki Dance, Ralph Weeks
Dance, Morgan Family's Dance and the Pawnee Veterans.

It is said that the Iroska had its origins with the Lakota who passed it on
to the Omaha and Northern Hidatsa and Arickarees.  From there it evolved
into the Northern grass dance, the Southern straight dance and ironically,
the Drum Dance as found among the Ojibwe, Potawatomi and Kickapoo.  Besides
the book on the Osage Ilonska, there have been several good thesis written
on the Iroshka well researched with elders.  One is Jim Charles, 1987/ 1990.
"Songs of the Ponca Helushka", NEH Summer Seminar, American Indian Verbal
Art & Literature. (Larry Evers, Dir.). University of South Carolina.
Another is Jimmy Duncan, 1997.  "Hethushka Zani:  An Ethnohistory of the War
Dance Complex", Northeastern State University, Tahlequah, Okla.  He does a
very in-depth research.  He employs many Ponca (Dhegiha) terms and phrases
with explanations.  He speaks to the connection of the society with various
sacred bundles among the Ponca, Omaha and Osage at its earliest development,
which later was altered to accommodate acculturation trends.  He proposes a
theoretical connection with Mississippian cultures, which seems a bit
reaching.  If you can get a copy, this latter study should be of much
interest and satisfy many of your questions.

Presently, another publication is in progess via J.Rex Reddick.  You can
contact him directly for more information at: Rex at crazycrow.com

> Most Poncas today say the word is an ancient term who's meaning is lost
but
> add "it means 'the war dance' or 'man dance'".
I tend to agree that the term is ancient and defies meaning.  Yet I've heard
both 'war dance' or 'man dance' used with the Poncas; however, the latter
term is less said among the Otoes & Pawnees.

>  LaFlesche (1939) translated ilon's^ka as "those who partake of thunder"
("iloN" or igthoN - thunder).
> In the 1970's I had several
> elderly Osage people tell me, quite adamantly, that ilon's^ka had nothing
to
> do with "playing" or the "eldest son". Each told me it had
> to do with "the old religion"...then they usually started to change the
> subject (the old religion being a very taboo topic of conversation).
This bears out even today.  During the four day "Ilonska" at each of the
three communities (Grey Horse, Hominy & Pawhuska), one often hears remarks
that the "old ways" were put away and replaced with the Ilonska, and the
"little drum", Native American Church.  Duncan addresses this in his thesis.

A former NudaHanga was rebuffed by his Osage relations when he formed a
mentor relationship with several northern spiritual people.  He continued on
to complete several fasting quests, sun danced and used regularly with
genuine devotion the Sacred Pipe which he kept, unto his final days.
Another prominent Osage from the Hominy district also journeyed north for a
similar introduction into the "old traditional ways.  His experience was
wholly satisfying, but like his Ponca-Osage peer, he too was chastized for
setting up a sweat purification lodge.  He at last told me that although it
was a good thing, he put it all away, including his sacred pipe, to avoid
further hastle from the Osage community and Ilonska Committee, who also were
NAC members.

> Any thoughts on this would be greatly appreciated.
>
> Wi'btha hai ho!
>