Sacred Societies

Cultures, except for very small ones, are usually organized in groups that are not primarily based on parenting. In the case of North American Aborigines, these groups generally became sacred societies, organizations based on an ideal, ritual, being or sacred object. Although they sometimes had a direct connection with certain clans, there were no structures of kinship between them. Although the individual and his personal ritual life were important, belonging to a sacred society gave the person a more defined social identity. If such societies did not exist or did not function properly, the people felt that their survival was in danger.

Sacred societies received their influence from the spiritual world. For example, some kwakiutl spirits were involved in initiatic rites disguised as dolls or personified. Sometimes, the power of a society was based on a sacred hole of objects entrusted to it by a tribe or clan. Special ceremonies focused on sacred hatches.

Many sacred landmarks for the plain pawnees were closely related to the stars and housed symbols of cosmic forces. In addition, they could symbolize the psychological or fundamental characteristics of the divinity to which the hat was dedicated. The hole could be a piece of leather decorated with stars and wrapped in objects such as scissors, symbolizing the annual renewal of the earth. The skull hole of the Skidi pawnees originally housed the skull of the first man, according to people. Eventually, it broke up and was replaced by a senior official. In the northeast, mainly the societies of curators or healers were highlighted.

Healers' societies were much appreciated by the Hurons because they feared diseases. Each tribe had a leader and the position was passed on from generation to generation; at times, the leader was also an important tribal leader. The Atirenda was a society of healers of eighty people, six of whom were women. The members of the otakrendoiae danced the main dance, in which they simulated killing each other using amulets such as bear sticks, wolf teeth or stones. The main purpose of the atirenda was to cure hernias.

To honor his guardian being, the giant who once challenged the Creator to a test of force consisting of moving a mountain, the members of the Iroquois Society of the False Faces wore the mask of “Torced Face”. The mountain struck its opponent in the middle of the face without giving it time to depart, and the giant could barely move it. The giant was excited and decided that from that moment on he would take care of the people's medical care. In any case, his face was completely twisted.

Because they became a convenient way of educating young people and delegating civil and sacred responsibilities, sacred societies were an effective tool of social control. For some tribes, sacred societies were crucial to tribal governance. The Eastern Cherokee of North Carolina, who managed to escape the compulsory relocation of their community to Oklahoma, perfectly combined political activities with the schedule of major religious ceremonies. Tribal officials belonged to one of two societies considered sacred: the White Peace Organization or the Red War Organization. The civil and religious court of the village was composed of the heads of the first, their assistants and seven counselors. Those in charge of carrying out the ritual cycle that included various ceremonies related to corn, as well as those of the “reconciliation”, the “new moon” and the “bush jump”. In addition, they had civic responsibilities, such as acting as criminal courts, overseeing marriages and divorces, and teaching children how to hunt.

The Red War Organization oversaw all aspects of the war conflict, from the calling of soldiers to the counting of the deceased, and performed purification ceremonies both before and after the battles. The organization was led by a leader who counted on the collaboration of several advisers, healers, messengers and explorers, as well as the involvement of several senior and highly respected matronas, known as the "beautiful women", who played an important role in the development of the war and in the fate of the captives.

There are societies of men and women. The black feet of southern Alberta believed that women were the foundation of humanity and did not perform ceremonies without them. It was their responsibility to keep the sacred hatos, which were necessary to carry out the most relevant ceremonies, such as the dance of the sun. Only women could open the hatches, deliver the sacred objects, and summon the spirits. Before the dance of the sun began, members of the Society of the Old Women built a ceremonial shelter similar to a bison yard. During the fourth day of the ceremony, representations of the entry of the bison into the field were performed, while some of the participants were wearing touches of a bison and imitating it. The celebration of this event was held in honour of the creative spirit, the bison and the history of the people.

Occasionally, sacred organizations were responsible for performing very specific ceremonies.

The Tobacco Society was responsible for the tobacco ceremony, considered essential to the tribe's prosperity in the northwestern plains. The rabbits believed that they could only survive if they continued to plant seeds from the plants they had grown for the first time. The tobacco maker was in charge of the ritual planting that preceded the ceremony. Although it was an inherited position, anyone could acquire the license to become a tobacco maker. The ritual included cutting or burning the arms and chest, as well as refraining from eating and drinking for several days. He would renounce his earthly property in exchange for the honor of planting the seeds.