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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 :

Relation :

Provenance : Bibliothèque nationale de France

Date de mise en ligne : 15/10/2007

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13. Chief of one of the two Black Corn divisions, Magpie (k'Qara), with assistant, and one other member. Chief of the other Black Corn division, Poplar (naride), with assistant, and one other member.

14. Chief of Yellow Corn people, with assistant, and one other member. 15. Chief of one of the two Blue Corn divisions, pachiri, with assistant, and one other member. Chief of the other Blue Corn division, tutenehu', with assistant.

16. Chief of AU Colors Corn people, who are referred to as ietainin (Corn people), with assistant.

17. Chief of Eagle (shyu kabede), AU Colors Corn people, with one member. Chief of Goose (k<H kabede k66ide), AU Colors Corn people.

18. shichu kabede, chief of shichu, Ail Colors Corn people, with assistant. 1. TOWN CHIEF (T'AIKABEDE)

The office is not hereditary nor is it associated with or filled from any ceremonial group, although, as already stated, there is a theory that it is filled in turn in the usual circuit from thé Corn groups. The present town chief belongs to the White Corn group and so does his assistant and prospective successor, referred to as kumpa. When I pointed out the failure of the theory of succession, I was told that should kumpa not wish to take the office, then the chief of the White Corn group would seek for a successor in the Black Corn group, the group next to the White Corn in the color circuit.

The present town chief is Dolores Hohola or paptôa (Bapthur) or Pollen. He is between 65 and 75 years old and has been in office from 13 to 14 years.~ He had been kumpa to his predecessor, Ijuo, Arrow, who belonged to AU Colors Corn groupe paptôa belongs to the Black Eyes moiety.

The town chief is constantly referred to as the source of all the ceremonial life, in thé sensé that permission to hold ceremonies or dances must be sought from him, and reports of ceremonies are made to him. On bis own initiative he may ask for ceremonies, as when he asks the medicine societies for their spring ceremony to quiet old man Wind, or their summer ceremony to enliven him against excessive heat; or to perform ritual against grasshoppers. The summer rain ceremony the town chief appears to conduct himself.

That the office of cacique (town chief) is now filled is generally denied by Isletans. I presume this is camouflage, just as when I referred to the t'aikabede to Lucinda she murmured, "T'aikabede, t'aikabede, what fs that word?" However, Felipe of Laguna, who had no reason for concealment, also stated that the office was vacant (Parsons, 9: 158, n. 3). According to one account, the last town chief was Antonio Montoya or Turtuo (Sun Arrow), probably identical with E,no above named, of the Blue Corn people (pachurnin). He died about 1896, so old he could not walk. His successor died before he was installed. (See, too, Parsons, 9: 168, n. 3) According to this same account, a considerable period, 10 years or so, is allowed to elapse before installing the town chief, during which the candidate is in training and the widow of the deceased town chief is looked after and worked for by the people as if she were town chief The predecessor of Turluo was his father, Turshan, Sunrise, of the Blue Corn people. Turshan was town chief "before the railway came through," i. e., 1880. A descendant relates that once Turshan broke the "t'aïkabede ruJes" and was whipped. (See p. 36B.)

The houses of paptôa and Luo were adjacent.