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Abstract: An outline of Sioux Indian moral practices drawn from Charles Eastman's The Soul of an Indian illustrates a specific duty ethics. ("Ohiyesa" is pronounced something like "Oh hee' yay suh":)

1. Why is silence such an essential part of character for the Sioux?

2. What sociological reasons can be provided for the relatively conservative sexual ethics of the Sioux?

3. What are the exceptions, pointed out by Ohiyesa, to the dishonor of stealing—why are these exceptions allowed?

4. What is the rationalization Ohiyesa relates for the killing of noncombatants (women and children) in war?

5. Why was prosecution and proof unnecessary among the Sioux for "conviction" in cases of murder?

6. Ohiyesa asserts that the coming of the white man was the cause of much barbarism in Indian affairs. What are the reasons he offers for these changes in Indian culture? Is his reasoning convincing or is he merely asserting a series of historical facts?

7. Why, according to Ohiyesa, was lying, at one time, a capital offense?

Maintaining silence keeps body, mind, and spirit in equilibrium as speech tends to confuse and distract. With silence comes the character of self-control, courage, and reverence. Mind, body, and spirit remain calm but poised and readied. Language, whether spoken or thought, distorts not only the presentation of the self but also the self's intuitive perception of the world.

The arduous maintenance of good health, both spiritual and physical, leads to strength and moral correctness continuing in the same spirit and honor as to ancestors. The reputation of the individual provides self-respect and virtue which supports and is an essential part of the public morality of self-control and self-determination.  The conservative sexual ethics helps provide for the stability and strength of the tribe through the rejection of sensual indulgences. Village ceremonies are used to honor publicly the self-discipline of the individual who is worthy.

Although love of possessions is considered a weakness and generosity is essential for tribal honor, property rights are observed.  Stealing from another is a disgrace to the individual and the tribe.  The only exceptions to the dishonor of stealing are taking food for the hungry if there is not food ordinarily available for them, and the taking of the property of the enemy as spoils of war. Stealing from the enemy became less dishonorable with the increasing savagery of the white man. 

Orphans, like the aged and infirm, are cared for by the whole tribe if there is no next of kin; these duties are performed especially the eldest daughter of a family. Even so, without a husband, a woman and her children are destined to suffer from loss of their protector as well and from he loss of provisions by which they could feasibly survive. In addition, the spirit of the dead warrior suffers less with the knowledge that his wife and children are not of the victims of want.

Any murderer knew that his deed would be known by "the Great Mystery" and so no effort was extended by such a person to try to hide the fact of the deed and, consequently, the action was normally freely admitted by the guilty party. The wise men of the victim's clan decided upon the accused's punishment while duly considering the circumstances of the action.  If the victim's next of kin refused to take the life of a murderer, the murderer was normally ostracized from the tribe.

The white man, with his attendant liquor and firearms, made battles much more cruel and barbarous.  The resulting brutality of the attacks provoked the passions of revenge by the Indian warriors, even resulting in bounties offered for the scalps of innocent men, women, and children. The suggestion is that the barbarism and subsequent carnage caused by the firearms of the white man was met by an escalation of savagery as a means of self-defense by the Indians. 

Any individual not telling the truth was thought capable of covering up any evil deed—thereby destroying mutual confidence among the members of the tribe. In the past, Ohiyesa relates, the liar was put to death in order to assure tribal mutual trust.

Recommended Sources

Works by Charles Eastman:  The following works by Charles Eastman are in the public domain and are available from Project Gutenberg: Indian Boyhood, Indian Child Life, Indian Heroes and Great Chieftains, Old Indian Days, and The Soul of the Indian.

World Wisdom: Charles Eastman Resource Page:  Short biography, bibliography, and photographs are provided with some excerpts from Charles Eastman's works.

Paper Topics

1. Compare Ohiyesa's characterization of strict self-denial in the development of youth with Bentham's critique of asceticism.
2. Explain how the customs of the Sioux relate to a duty ethics. In the reading, what aspects of the Sioux culture are not reducible to a duty ethics? 
3. Compare Ohiyesa's description of bravery and courage to the account argued by Socrates in the Protagoras.
4. Discuss whether a clear distinction between folkways, mores, morals, and ethics can be made in the case of this reading.