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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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w!HTE] CEREMONIES AND CEREMONIALISM 71
of the k'atsina are called G'uiraina tcaian~ Children amiiate with
the kiva of the father.
There is a headman for each estufa (kiva, or k'a'atc).~ He is
appointed by the cacique and serves for life. His duties are in gen-
eral the administration of the unit of the kachina organization be-
longing to his estufa; specifically, he is the custodian of the masks,
keeping them safely secured between ceremonies; he takes them out
and paints them for dances and feeds them and offers them cigarettes;
he summons his men for ceremonies and instructs them in matters
of preparation, etc.
Initiation of children into the AacA~~ organization.-The war chief
keeps track of thé children to be initiated. Initiations are held at
intervals of about five or six years. In the old days initiations were
held at the winter solstice; now they are held during the summer.
Formerly, children were initiated at ages ranging from 9 to 12 (ap-
proximately) now, however, the initiation is usually postponed until
the children corne back from the schools to stay in the village.
When the war chief thinks the time has corne for another initiation
he confers with the cacique, who sets a date. Then the war chief
goes through the streets (four days before the initiation is to take
place) announcing the forthcoming event.
On the fourth day before the ceremony the father of a child to be
initiated (or the child's maternai uncle, if the father be dead) looks
about for some one to act as his child's sponsor during the initiation.
He always chooses a good friend, and usually a clansman. The
father makes four waBani (feather bunches, q. v.) each one contain-
ing a wi~icBi (corn-husk cigarette which has been lighted and extin-
guished) and wraps them in a com husk. This package he carries
to the man he has chosen for sponsor and hands it to him, saying
"Dium"" (brother). The recipient replies, "Diumu." The father
prays, asking his friend to look out for his child during the initiation,
and asks the spirits to grant him a long, useful, and happy life.~
In the Rio Grande villages there are two complementary secret societies, the Koshare and the Quirena.
They are definitely organized, have a headman, mew members are secretly initiated, etc. They assist at
ceremonies. At Acoma the Koshare Society is found, but the Quirena exîsts in qnite a different form.
There, instead of being a smaU secret society with spécial fonctions, the Qnirena (called Guiraina at Acoma)
is simply the aggregate of all individuals who have been initiated into the secrets of the k'atsina. The
features which characterize the Quirena in the east, such as special ceremonial functions, a distinctive
costume, a mythological residence, etc., are not found at Acoma. Acoma, it seems, bas worked out a
compromise between east and west. It has the names "Koshare" and "Quirena," and the form and
functions of the Koshare Society, whieh are eastem features. Then it bas the idea of a tribal societywhose
functions are closely associatedwith kachina impersonation (viz, the G'uiraina tcaiani), which is a Zoni
characteristie. The absence of the moiety principle, too, is a western feature rather than an eastem one.
One might suppose a priori that such a situation would be found at Acoma, since its geographic position
is about midway between Zuni and the pueblos of the Rio Grande.
M Another informant stated that there were two headmen. The man who told me that there was one
headman said that there was an assistant.
M The man who aets as sponsor is called neyawatnn'itu; the children to be whipped are called naiyama-
watna tsiwatcomasa.
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