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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.)

Éditeur : Government printing office (Washington)

Date d'édition : 1929

Contributeur : Powell, John Wesley (1834-1902). Directeur de publication

Type : texte

Type : publication en série imprimée

Langue : anglais

Format : application/pdf

Description : 1929 (N47)-1930.

Description : Note : Index.

Droits : domaine public

Identifiant : ark:/12148/bpt6k27660k

Source : Bibliothèque nationale de France

Notice du catalogue : http://catalogue.bnf.fr/ark:/12148/cb37575968z

Notice du catalogue : http://gallica.bnf.fr/ark:/12148/cb37575968z/date

Provenance : 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 89 %.
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Newe'kwe face painting. That illustrated is the face painting of Bitsitsi.) The body paint is pink clay rnixed with ashes. He does not always dress like a human person, the way he is shown in the picture, but he dresses like a society member, that is, barefooted and all naked except for a small blue kilt. But sometimes he dresses funny, he hangs onions in his ears and does other things like that to make people laugh. He always carries the Ne'we'kwe baton. "He is the Ne'we'kwe of the katcinas. They have Ne'we'kwe in the Sacred Lake just as we have here."

C'en~KO?Mes.–"He comes after Ca'lako to bring in the Corn maids. In the story he is the one who finds the Corn maids and so he and Pautiwa bring them in. Then he comes unmasked and he must be a Ne'we'kwe man. When he comes with the Corn maids we call him Bitsitsi. When thé earth was soft Bitsitsi himself used to come, but now a human man of the society of Ne'we'kwe brings them in 22 He cornes masked during the winter, sometimes in the mixed dance and sometimes by himself. Sometimes he cornes to sing for Hilili. Sometimes a whole crowd will come and act like Ne'we'kwe. "If any kiva wants to dance Ne'we'kwe, they will not dance real Ne'we'kwe, but they will dance Nehekalo with masks. The headman caUs the men together and asks who will be men and who women. Then they make up their songs and practice them. They make up funny songs. They say they have come from the Sacred Lake because their mothers were corning and they did not want them to corne alone, and that they are afraid that their wives will be stolen. After they are ready they send in a messenger to announce that they will dance, and the next day they get their clothing ready. Then the headman goes to the headman of the Ne'we'kwe society and tells him that they are going to dance Ne'we-kwe and asks the Ne'we'kwe people to come and drum for them. Then the Ne'we'kwe man says, 'Very well. We are glad to have you do it, for our clothes are worn out.' Each man who is dancing makes himself a necklace of black yarn and a bracelet of yarn for the right wrist.

"Then the Ne'we'kwe man tells his assistant that the kiva has chosen them and they ail go over there to be with them. Then they all dress in ceremonial costume and take their drum and go over to the kiva. Each man brings his Ne'we-kwe baton, for the men who are going to dance. They corne in and then each one gives his baton to one of the dancers with a prayer. He prays for good weather and for luck in the dance. Then each of the dancers has one of the borrowed wands. Two real Ne'we'kwe men will lead the dance. They carry their children on their backs to make the people believe that they have really come from the Sacred Lake with their chiidren. Two informants confused the masked personation Nepayatamu with the unmasked personation of Bitsitsi.