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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.
Page
(Screen 56 / 1186)
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46 THE ACOMA INDIANS
[ETH.ANN. 47
house all day, and at the close of the dance they thank the dancers
and pray. (See section on Ceremonies; the Fiesta Dance.)
Installation q/' war chiefs.-After the election, the new war chief
chooses a place for his headquarters for the coming year. This is
usually, but not always, located in his own home. The rooms set
aside for the war chiefs are cleaned and replastered. When this is
finished ail of the paraphernalia which belongs to the office of war
chief is brought to the new quarters. Data on this paraphernalia is
quite meager. There are pots for cooking, some buckskin shirts,
quivers made of mountain lion skin (uictiwactan), and perhaps a
yaya, or "mother" (my informant said that he thought the war
chief had a round stone with turquoise eyes and mouth, but he was
not certain). The outgoing war chief passes to his successor a
hatcamuni kaiok' (prayer stick broken).32 The ex-war chief also
orders, just before leaving office, every family in the village to bring
a load of wood for the new war chief. This is piled up a short
distance north of the seventh dancing station. (See fig. 1.)
The day after the war chiefs move into their new quarters the two
lieutenants set out for E'amack'uk'awaiic (Spider Spring), which is
southwest of Cakaiya (a large mesa near Acoma), to get wood for
prayer sticks. They wear the official buckskin shirts and carry the
quivers made of mountain lion skin (uictiwactan). Each carries two o
yabi (wooden staff; see section on Paraphemalia). One is a rather
large staff wbich is presented at the time of election; the smaller one
is kept permanently in the lion-skin quiver. They carry a lunch
which was prepared for them by the cocineros (cooks), for the trip
takes all day. When they get to the spring they eut the sticks (see
section on prayer sticks and their manufacture), singing the while.
They tie the sticks into bundles with buckskin. Then they start
for home. When they approach close to the house of the war chief,
Cutimïti (the head war chief) cornes out to meet them, singing. He
makes two lines or "roads" of corn meal on the ground along which
they walk when they enter the house. The cocineros (cooks) take
the prayer sticks.
The next day is spent by the war chiefs in making prayer sticks.
In the evening the three chiefs set out for G'otsicpawatsa (Pretty
Spring), which lies to the north of Acoma. Each chief carries a
prayer stick and a small water jar (cpo'na). When they get to the
spring a prayer is said and one jar of water is filled. Then they go
to G'anipa, which lies to the southeast. Here another prayer is said
and another jar of water is secured. Then they go to G'omi, a spring
north of Acoma, where they again repeat this ritual. Then they set
out for Acoma.
1 was unable to secure any adequate information concerning this broken prayer stick. It certainly
must be different from an ordinary prayer stick, for it is never used in praying as ordinary sticks are. It
was said to be the "pole upon which the world reat!
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