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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

Relation : http://catalogue.bnf.fr/ark:/12148/cb37575968z

Relation : http://gallica.bnf.fr/ark:/12148/cb37575968z/date

Provenance : Bibliothèque nationale de France

Date de mise en ligne : 15/10/2007

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sometimes has particular functions assigned to him.~ The groups are ever guarded by the war captains, but within the group itself there are two who serve as guards. Neither in theory or practice is there any expression of hereditary principle in the ceremonial organization other than the theory which is barely pertinent that thé office of town chief is filled in rotation from the Corn groups in the regular color circuit.

Group membership proceeds through dedication in infancy (as always in the case of the moieties and of the Corn groups) or through self-dedication in later life, generally as a result of a vow in sickness. In the Com groups the chief may appoint an assistant. Women members or assistants perform thé particular services for the group which are associated with women-water-fetching, cleaning, cooking, hair washing, grinding–i. e., of ritual pigments-spinning of cotton thread for prayer feathers. Ritual may attach to these services and the women may engage in independent ritual, but because the women do not join in the song ritual they are not thought of as occupying thé same ceremonial position as the men. They are économie assistants rather than ceremonial colleagues. AU the ceremonial offices are lifelong. On joining any group or coming into office a person receives a naine. In general, the medicine men are referred to as toynin, and the Com group chiefs and assistants as penin.

The cérémonial chiefs or groups are as follows:

1. t'aikabede, people chief, or cacique. We refer to him as town chief. Two women called mafornin do the housework in his ceremonial house. They also "feed the scalps."

2. kumpa, assistant to t'aikabede and prospective successor; one assistant, kabew'inde. Nos. 1 and 2 might be considered as a single group-that of the t'aikabede and two assistants.

3. wilawe, war chief, with several assistants.

4~ a'uku'wem, scalp takers.

5. humaxu, hunt chief; one assistant.

6. shifun kabede, Black Eyes chief, chief of the moiety of the Winter people, with three assistants.

7. shure' kabede, chief of the moiety of the Summer people, with two assistants. 8. te'en, grandfathers; six clown masks, besides the t'aikabede who is their chief; three belong to the Black Eyes, three to the shure'.

9. chakabede, liwa or kachina chief; one male assistant; one female assistant. 10. toe'ka'ade, Town Father, medicine society chief; referred to as tutude, elder sister; one assistant; seven other male members of group and three female. 11. birka'ade, Laguna Father, medicine society chief; referred to as bachude, younger sister; one assistant, who is also childbirth doctor, with one woman assistant eight other male members, three female. Among the speeialists are piru ka'ade, Rattlesnake Father, intu ka'ade, Ant Father, the fire builder, the thief catcher or detective or seer of lost objects.

12. Chief of White Corn people; with one assistant; two other male members, and three female.

See pp. 299, 300, 446.