74. BUREAU OF AMERICAN ETHNOLOGY [Bull. 184 
abandoned the Indian religion. He further declared that he was will- 
ing to do ‘community work,” but only of a non-religious nature, 
whereas, he declared, the pueblo officers construed ‘‘community work” 
to include taking part in dances and ceremonies.® 
It seems fairly clear that the plaintiffs attempted to have the case 
tried on the grounds of religious freedom, but this delicate issue was 
neatly sidestepped by the attorneys for the defense and by the court. 
Instead, the case was tried on the grounds of economic loss or injury. 
The defendants maintained that Viviano was not injured financially, 
that he had “never earned his living in the pueblo,” but instead was 
frequently employed in Albuquerque. 
According to my understanding, the court that tried the case had 
no jurisdiction over suits involving property valued at less than $3,000. 
The plaintiff argued that the injury was in excess of thisamount. The 
court recognized that more than one issue was involved, that a reli- 
gious issue was present as well as an economic one. But it ruled that 
“the plaintiff . . . failed to prove jurisdictional amount of $3,000.” 
The case came up for trial on June 21, 1948. It was dismissed on the 
following day. 
The name of the sect which the Sia heretics joined was ‘‘Pentecos- 
tal Assembly of the World.” Their church was the Bethel Pente- 
costal Church, located at 1600 North 5th Street in Albuquerque. The 
congregation consisted almost entirely of Negroes. George Herrera 
opined that formerly there were many White members but that ‘“‘they 
broke away to found a church of their own.” 
In 1952 George and Viviano Herrera and Benina Shije and her chil- 
dren were attending a church at the corner of North Arno and Grant 
Streets in Albuquerque. My wife and I attended a Sunday evening 
service there on September 7, 1952. 
The church building was a rather small, one-story structure, poorly 
built and somewhat dilapidated; it was plastered white. Over the 
door was a sign: ““God’s House—Everyone Welcome.” The congre- 
gation was composed entirely of Negroes except for the tiny handful 
of Indian converts. We arrived about 7:30, just as a prayer service 
was being concluded and many people were going outside for a breath 
of fresh air. We were welcomed in a most cordial and friendly fashion 
by many members of the congregation. 
As we entered the church there were a number of elderly women 
kneeling in front of the pews praying, each by herself. Some prayed 
silently; others, aloud. Some were crooning in a beautiful, melodious 
voice. There was no altar or pulpit in the church. Down front 
was an elevated stage. On the wall behind the stage was a big black- 
6 Keresan Pueblo Indians think and speak of performing ceremonies as work: ‘‘The cacique works for 
the people” by fasting, praying, and performing rituals. 
