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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 : 1895-1964
Contributeur : Powell, John Wesley (1834-1902). Directeur de publication
Type : texte,publication en série imprimée
Langue : Anglais
Format : application/pdf
Identifiant : ark:/12148/cb37575968z/date
Identifiant : ISSN 0097269X
Source : Bibliothèque nationale de France
Relation : http://catalogue.bnf.fr/ark:/12148/cb37575968z
Description : Périodicité : Annuel
Description : Etat de collection : n. 1 (1879)-n. 48 (1931)
Provenance : bnf.fr
Date de mise en ligne : 12/01/2009
1929 (N47)-1930. Note : Index.
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The text below has been produced using a process called optical character recognition (O.C.R.). Since it is an automatic process, it is subject to errors you might find in this page.
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202 ISLETA, NEW MEXICO [am. ANN. 47
at the first opportunity checked up.1 But in ail his descriptions he
does not depart, I think, from the pattern, i. e., he may improvise the
combination of patterns, but not the patterns themselves. Ris very
credulity is quite according to pattem. In Pueblo folk tales, and I
have in mind more particularly Tewa tales, the horned serpent is seen
by all, when he cornes into the kiva; in the witch kiva men transform
into deer and other animais to go abroad with evil intent; through evil
or good magie men are able to levitate or fly.2 Even the hysterical
character Abeita gives to some of his accounts, notably his account
of exorcism after a bear Mil, is not, I incline to think, fictional.
Keresan exorcism is known to have a similar exciting effect.3 How-
ever, it is obvious enough that the outcome of work with such an
informant by two students must vary. This fact, the emotional
irresponsibility of our informant, as well as differences in our own
methods of study, have led Mrs. Goldfrank and me to keep our
observations in separate forms.
Among contradictions recorded by earlier observers, including
myself at a past period, were statements in regard to clan organiza-
tion. The Corn divisions of Isleta are not true clans, and we were
misled in trying to assimilate the Isletan social organization with that
familiar in other pueblos, particularly Keresan.4 The following study
I had the advantage of making after I had acquired some familiarity
with the Tanoan-speaking peoples of the north, with the people of
Jemez and the Tewa among whom clanship is of slight importance,
with clanless Picuris and clanless Taos.
Whether the Isletan Corn groups are or are not clans is more than
a question of description or classification; for it is concerned with the
expérience of a migratory clanless group with bilateral descent, but
That opportunity I have since sought but failed to find at all fuHy in a woman informant whom 1 shall
be referring to as Lucinda. Although she was corroboratory of Juan Abeita in many particolars, on céré-
monial she was absolutely close-mouthed, and so consistent was she that she would never give me an
Isletan personal name. Isletan names are peculiarly associated with ceremonial. Keresan names she did
not hesitate to impart. Lucinda was more truly a person of "one heart," as she said of herself, and more
sempnious than almost any other Pueblo 1 have met. It undonbtedty pained her to hear me alinde in any
way to the secrets of religion. When 1 referred to the war spirits as living in the mountain under whose
feet we were one day passing-Sandia Mountain-Lucinda began to weep. And yet the next moment,
like a child, she was correcting my pronunciation of the name of Masewi and remarking that Masewi and
Uynye were "the greatest men in the world." Lueinda was, of course, apprehensive, as well as conscien-
tious. "I hope I won't die soon," she remarked after telling me the kind of folk tale that is told to little
children. Another time she repeated what was no doubt told her when she herself was a child: "If I tell
about our religion, some time when 1 am out in the hills a bear or some other wild animal might get me
and hurt me." Another time she told of what had happened to the Hopi Indian who lay the altars
in the Harvey House at Albuqnerque. "In two days he began to swell np. His tongue was swoDen and
hanging from his mouth." And then there was Lucinda's enemy and antithesis, a woman bold to recMess-
ness, unreliable, and unserupulous. Fortunately, I knew enough about Isleta when I came to work with
her to be able to check her up. We were Mends and enemies, for we respected, even admired, each other,
and our duel of wits is a high spot in my Pueblo expérience. Out of it came some valuable information.
Parsons, 17: 20-1,26,37,90. A Jemez acquaintance also told me he had seen the homed serpent in his
spring. (Parsons, 16: 125.)
3 Compare Parsons, 8: 121, n. 7.
< Compare Parsons, 9: 154. Analysis of these clan lists reveals quite plainly the specific fallacy of
informants who use the term for people, t'ainin, indiscriminately for clan, society, animal spirit.
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