The explorers and writers to whom we are indebted for our knowledge of
Illini social and religious organization were, unfortunately, casual and
untrained observers who, on the whole, held the Indian and his customs
in contempt. Important activities were often dismissed with meaningless
generalizations, or omitted entirely, as if generally known.
Consequently great gaps are left in the information that has come down
to us.
From the various accounts, the impression is given that the Illini
tribes (and possibly before the 17th century, the Confederacy) had a
political government (rather than _family social control_) with formally
appointed officers or civil chiefs. The Confederacy had one or more
coats-of-arms (“totems”) that may have been recognized abroad as
symbolic of the Illini (as was customary among the Natchez and other
southeastern Indians). It had a Grand Chief, chosen in some manner not
now known, from one of the constituent tribes. At one period “Prince
Tamaroa” of the Tamaroas held the post, later Chief Ducoigne of the
Kaskaskias. Whether or not the Confederacy acted as a nation after 1600
is doubtful. Each tribe had its own head chief and coat-of-arms, and the
French appear to have treated directly with the tribal heads in matters
of importance. Judging from other Indian Confederations, the individual
tribe had probably retained its full powers, and concerted action by the
Confederacy was possible only by unanimous consent.
Like most peoples in the simple plant-raising status, the tribe dealt as
a state with other similar units in intertribal affairs. These included
alliances and treaties of peace. Ambassadors or tribal representatives
were sent from Illini tribes to their neighbors. On such occasions, the
calumet was carried and served as a safe conduct.[19] Tribal
representatives met approaching strangers (and presumably the
ambassadors of another tribe), raising the highly adorned calumet (and
pipe) toward the sun as they advanced. Smoking the calumet—by the
contracting tribal agents at the conclusion of an agreement—corresponded
to our signatures and seals at the end of a written treaty.
Each village probably had a chief, whose power (it was sometimes
reported) was little. However, the chiefs wore, as badges of office, red
scarfs woven of bear and buffalo hair. Their faces were painted red. The
village men (or possibly the important men) met before the village
chief’s cabin or in a large hut built especially for gatherings to
deliberate on political or religious matters. The entire village often
seems to have been in audience.
If there were social classes among the Illini, no mention is made of it
in early reports. Men acquired prestige mainly through skillful hunting
or success in fighting. The leader in a raid had to recompense the
families of any followers killed in the fighting.
With so little description of the village and tribal assemblies and the
chiefs in deliberation and judgment, it is difficult to determine the
exact status of political organization of the tribe and its officers. It
may well be that the powers of the chiefs immediately after European
contact were small, and that in order to deal with the agency of a
European state, the Illini found it necessary (as did the Delaware
tribes) to grant greater authority and responsibility to their political
leaders. It is probably also true that the chiefs would, under pressure
from the whites, be reluctant to take responsibility for an unpopular
concession and would declare that only the tribal council or assemblage
could confirm the agreement under consideration. In any case, the Illini
were on the threshold of true political control if they had not actually
adopted it.