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Titre : Annual report of the Bureau of American ethnology to the Secretary of the Smithsonian institution
Auteur : Bureau of American ethnology (Washington, D.C.). Auteur du texte
Éditeur : Government printing office (Washington)
Date d'édition : 1926
Contributeur : Powell, John Wesley (1834-1902). Directeur de publication
Notice du catalogue : http://catalogue.bnf.fr/ark:/12148/cb37575968z
Notice du catalogue : https://gallica.bnf.fr/ark:/12148/cb37575968z/date
Type : texte
Type : publication en série imprimée
Langue : anglais
Format : Nombre total de vues : 40082
Description : 1926
Description : 1926 (N44)-1927.
Description : Note : Index.
Droits : Consultable en ligne
Droits : Public domain
Identifiant : ark:/12148/bpt6k27657p
Source : Bibliothèque nationale de France
Conservation numérique : Bibliothèque nationale de France
Date de mise en ligne : 15/10/2007
Le texte affiché peut comporter un certain nombre d'erreurs. En effet, le mode texte de ce document a été généré de façon automatique par un programme de reconnaissance optique de caractères (OCR). Le taux de reconnaissance estimé pour ce document est de 85%.
collectively, and his Chickasaw informant and one Choctaw informant give it as the term which a woman applied to her sisters collectively, while substitute terms appear in three cases when it is a question of the use of a collective term by a man for his sisters and a woman for her brothers. In the more extended applications we find a still greater tendency to employ itibapicili for persons of the same sex. According to this the term was used by a Chickasaw man for the father's brother's sons (older or younger), the mother's sister's sons, the father's sister's sons's sons, and the elder of the father's father's brother's son's sons, and by a Chickasaw woman for the father's brother's daughters (older or younger), the mother's sister's daughters, and the father's sister's son's daughters. If we are to trust the same list the employment of this term was not so general in Choctaw, since it was not used for the mother's sister's children by individuals of either sex, nor for the father's father's brother's sons's sons, or the father's sister's son's sons, while but one of Morgan's Choctaw informants gives it for the father's brother's children and the father's sister's son's daughters.
apopik is said to have been an old Choctaw term applied by a woman to her husband's brothers, uncles, and nephews. haloka, "sacred," "beloved," was used in Choctaw for the son-inlaw, father-in-law, and mother-in-law.
kamàssa, "strong," "ripe in years," was a name given by a man or woman to his or her father-in-law and mother-in-law. They would call their son-in-law tôpaca, or, if he had children, tcipota inki, the children's father," while they called their daughter-in-law sâpok tek, "my granddaughter." Parents-in-law and children-inlaw would never jest with each other. Sons-in-law and daughtersin-law would not even enter a house in which sat a parent of the wife or husband. If it was necessary for them to get anything out of that house, they would throw into it a stick of wood or a corncob, whereupon the tabooed persons would go out and give them a chance to enter. All of the other relatives could jest freely together, especially brothers-in-law and sisters-in-law.
Following is a tabulation of the Chickasaw system; the Choctaw variants can readily be introduced by the reader.