The annual I-Lon-schka, also known as Osage ceremonials, is a vibrant and deeply significant tradition for the Osage Nation. Held each June across the tribe’s three districts, this event serves as a powerful cultural and spiritual cornerstone. The heart of the I-Lon-schka lies in its intricate dance ceremonies and the solemn drum-giving ritual, elements that weave together the fabric of this historically rich society. The I-Lon-schka Osage Ceremony exemplifies cultural preservation.
Each June, the three Osage districts – Grayhorse, Hominy, and Pawhuska – take turns hosting the I-Lon-schka. The festival unfolds over a weekend, transforming each district into a vibrant hub of activity and spiritual connection. While opinions vary on which district hosts the "best" ceremony, Hominy is often mentioned as a highlight. However, regardless of location, the I-Lon-schka remains a celebration of Osage heritage.
At the core of the I-Lon-schka is the drum-giving ceremony, an honor of immense significance within the Osage community. The drum is considered the heartbeat and lifeline of the tribe, a sacred object imbued with the spirit and energy that unites the Osage people during dance sessions. The responsibility of drumkeeper is typically bestowed upon the eldest son of an Osage family, although this can vary. The passing of the drum occurs approximately every four years, a moment marked by considerable pomp and circumstance.
The drumkeeper assumes a critical role during the I-Lon-schka. They are responsible for ensuring the smooth operation of the ceremonial within their district. Should any issues arise, the drumkeeper is tasked with resolving them, underscoring the weight of their position and the trust placed upon them by the community. The chosen drumkeeper becomes a central figure throughout the weekend.
It’s important to understand that the I-Lon-schka is distinct from a powwow. While visitors are welcome to witness and appreciate the ceremonial, the emphasis is primarily spiritual rather than social. Unlike powwows, the I-Lon-schka does not feature concession stands or arts and crafts booths. The focus remains firmly on the religious and cultural aspects of the tradition.
The term "I-Lon-schka" is often translated as the "playground of the eldest son." This name hints at the historical significance of the event and the role of young men within the Osage community. The I-Lon-schka tradition itself was gifted to the Osage people by two other tribes, the Kansa and the Ponca. This legacy underscores the interconnectedness of Native American cultures and the exchange of traditions throughout history. The dances, breaks, and even the meals consumed during the I-Lon-schka adhere to strict rules and patterns, highlighting the meticulous preservation of the tradition.
In the Hominy district, one particular year saw Proctor receive the honor of drumkeeper. Accompanied by his wife, Quinn, and daughter, Brie, Proctor prepared to fulfill his responsibilities. The weight of tradition was evident as he donned heavy broadcloth and traditional dance attire, ready to participate in the procession. The participation of family is also paramount, illustrating the importance of kinship within the Osage community.
The support of Proctor’s extended family was also vital. Relatives contributed funds for gifts and assisted in creating the intricate regalia worn during the ceremony, particularly during the drum-giving. The Goodfox family of the Hominy district presented the drum to Proctor, signifying the transfer of responsibility and the beginning of his tenure as drumkeeper. The entry parade culminated in the presentation of a horse and numerous blankets and dance shawls to Proctor’s committee and advisors, symbolizing gratitude and support. "Now it is my time to pay for the honor," Proctor acknowledged, recognizing the reciprocal nature of the tradition.
The drum itself, a venerable artifact over a century old, is a testament to the enduring spirit of the Osage people. Painted wagon red and stretched with tanned hide, it represents the very heart of Osage ceremonial life. Before being used, the drum is carefully cared for by "drum warmers" who ensure its proper condition, acknowledging its sacred status. It is believed that the drum generates the spirit and energy that binds the tribe together during the dance sessions.
Before the procession, Proctor and his family stood in the heat, surrounded by flashing cameras, capturing the significance of the moment. Tribal member Brad Dailey addressed the assembled relatives, emphasizing the honor being bestowed upon Proctor and the Hominy district. "This is a high honor. You can talk about this from now on," Dailey said. "Once this drum is yours, it’s yours to take care of. This makes the Hominy district look good."
A unique aspect of the I-Lon-schka is the giving away of "bride" coats. These special Osage bridal costumes, crafted by Proctor’s recently deceased grandmother, were worn by six young, unmarried women. The coats, designed in a military style and adorned with intricate ribbon work and epaulets, were given to the other districts’ drumkeepers. The "brides," resplendent in stacked, adorned hats with plumage, walked in the procession as part of Proctor’s party, accompanied by relatives. The significance of this tradition was captured by the numerous cameras documenting their procession to the arbor, preserving the moment for future generations.
The tradition of the I-Lon-schka Osage Ceremony includes moments that encapsulate the preservation of old tribal ways. A young pinto horse, carefully curried and painted with a lightning bolt and hand print, with its tail wrapped and beaded, was transferred from its owner to a new one, a symbolic gesture of giving and renewal.
In addition to the horse, huge trunks filled with shawls were presented to cooks and helpers as a token of appreciation for their contributions to the ceremonial. The shawls, lightweight and lavishly embroidered, elicited gasps of admiration from the audience, each one seemingly more beautiful than the last.
Harry Red Eagle Jr., an elder and processional speaker, emphasized the importance of maintaining the integrity of the tradition. "There is a time to do things," he said. "We try to keep this tradition the best way we know how."
Following the ceremony, the singing commenced, drawing hundreds of Osage people to witness the procession, drum passing, and dancing. Over the weekend, even more families joined, camping and sharing meals together, reinforcing the sense of community and shared heritage.
As the I-Lon-schka concluded, another link was added to the Osage tribal chain, strengthening the bonds that connect generations. The ceremonial would then move to Pawhuska, the home of tribal headquarters, for the following weekend. The I-Lon-schka serves as a unifier.
Ultimately, the I-Lon-schka is a testament to the enduring strength and resilience of the Osage people. As the late elder Frederick Lookout once articulated, "We were told that a select group . . . created an extraordinary social device that transmitted a powerful spiritual foundation. It encompassed such force that today it is the basis for the perpetuation of all of our Osage values."
And indeed, that is the way things are, and the way they continue to be, thanks to the preservation and celebration of the I-Lon-schka Osage Ceremony.