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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.). Auteur du texte
Éditeur : Government printing office (Washington)
Date d'édition : 1929
Contributeur : Powell, John Wesley (1834-1902). Directeur de publication
Notice du catalogue : http://catalogue.bnf.fr/ark:/12148/cb37575968z
Notice du catalogue : https://gallica.bnf.fr/ark:/12148/cb37575968z/date
Type : texte
Type : publication en série imprimée
Langue : anglais
Format : Nombre total de vues : 40082
Description : 1929
Description : 1929 (N47)-1930.
Description : Note : Index.
Droits : Consultable en ligne
Droits : Public domain
Identifiant : ark:/12148/bpt6k27660k
Source : Bibliothèque nationale de France
Conservation numérique : Bibliothèque nationale de France
Date de mise en ligne : 15/10/2007
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and the usual terms are applied to adoptive relatives. The terms are stretched to include also all affinal relatives. There is no avoidance and no joking relations. There is some indication of a joking relationship between a man and women of his father's clan, especially his father's blood sister, who is also his most important ceremonial relative. A woman has important ceremonial obligations to her brother's children, especially his male children, and in most cases she is compensated for her services. The clan as such has no social or political functions, although each individual feels his closest ties to be with members of his clan, upon whom he calls for assistance in any large enterprise, such as harvest, housebuilding, initiations, etc. His closest ties, naturally, are with blood kin, especially the maternal household in which he was born.
Each male is initiated at puberty into the katcina or mask dance society, which thereby assumes the rôle of a tribal cult, in distinction to other ceremonial groups of more restricted membership. Other ceremonial groups are the 12 medicine societies composed of medicine men and those whom they have cured, the war society, the rain priesthoods, and innumerable minor cults, consisting in the main of members of maternai households to whom are intrusted the care of various objects of fetishistic power. Most men of advanced age are amiiated with several of these groups.
The real political authority of the tribe is vested in the council of priests, consisting of three members of the chief priesthood and the heads of the three other priesthoods. The head of the hierarchy is the head of the chief priesthood-the house chief (Ea'kwemosi), pekwin,who is priest of the sun and keeper of the calendar, is, as his name indicates, a sort of taUdng chief for the priesthood. Two bow priests, members of the war society, act as messengers and the executive arm of the priesthood. The heads of the katcina society are called on in an advisory capacity in matters relating to their province. The principal matters to corne before the council for decision are the appointment of civil officers, choice of the impersonators of the gods at the annual festival, the insertion of important ceremonies, such as the tribal initiation, into the regular calendar, the discussion of what action should be taken in cases of calamity, such as earthquakes and drought, the détermination of tribal policy in new contingenciessuch questions as whether automobiles are fire, and should therefore be taboo during the winter solstice. The maintenance of these policies is the duty of the bow priests and the secular officers. The priests do not act in secular affairs, being too sacred to contaminate themselves with dispute or wrangling. Crime and warfare are the concerns of the bow priests. Civil law and relations with aliens, especially the United States Government, are delegated to the secular officers appointed by the council.