White] THE PUEBLO OF SIA, NEW MEXICO 127 
Every year, late in January or early in February, tiamunyi calls 
for a general curing ceremony for the whole pueblo. 
When the Tiamunyi dies, the mortuary ceremony for him should be 
performed by the Flint society (but the informant could not remember 
what actually was done when cacique Juan Shije died in 1943). 
When Tiamunyi dies he is succeeded by the first teraikatsi, and then 
another tcraikatsi is chosen. The cacique must, or should, be a mem- 
ber of one of the following clans: Sia Corn, Acoma Corn, Sia wacpa 
(saltbush, Atriplex canescens), Antelope wacpa, or Coyote. (See 
section on ‘‘Clans”’ for an explanation of the distinctions between Sia 
and Antelope wacpa and Sia and Acoma Corn clans.) One in- 
formant said that the office should rotate among these clans, that a 
Tiamunyi should not be succeeded by a clansman. Stevenson (1894, 
p. 16) says the office rotated among Corn, Coyote, and ‘‘a species of 
cane’”’ clans until the last named became extinct. 
The ceremony of installation must be performed either by the Flint 
society or by Koshairi (one informant said Kapina also could do this) ; 
the Flint would officiate at one installation, Koshairi at the next one. 
No account of the installation ceremony could be obtained, but one 
informant said that a part of it consists in dressing the new cacique in 
a& woman’s ceremonial costume, including a white manta with an em- 
broidered border. This is done because he represents Utctsityi, yaya 
(mother) Tiamunyi. This costume, which is quite expensive, is pur- 
chased by all the families in the pueblo. After the ceremony it is 
taken outside the village by Flint medicinemen (or, presumably, by 
Koshairi, if they should be the officiating society) and buried as an 
offering to yaya Tiamunyi; only the medicinemen know where it is 
buried. Stevenson offers a brief account of the installation ritual, 
obtained, apparently, from an informant. 
In about 1890, according to Stevenson, the Tiamunyi was a young 
man and a member of the Coyote clan. His “‘vicar,”’ 1.e., successor, 
was a member of the Corn clan (ibid., p. 16). Accounts of informants 
vary somewhat, but the following seems to have been the probable 
course of events. In 1915 there was no Tiamunyi at Sia, and only one 
tcraikatsi, namely, Juan Shije of the Sia Corn clan. The last tiamunyi 
prior to 1915, probably was Gacitiwa, Juan Ramo Shije (born about 
1860), the husband of Dominga (itiye; No. 98 on the 1904 census), 
who was the mother of Juan Diego Shije (or Herrera), Indian name, 
ye'siro. Another informant, however, said that the cacique who pre- 
ceded Juan Shije was Gyeiro, who also was said to be the husband of 
Dominga (i'tiye). It would seem that GAcitiwa and Gyeiro are one 
and the same person; both are said to have belonged to the Coyote 
clan. But Dominga was Coyote clan, so we either have a case of intra- 
clan marriage or an error. It may be that Gdcitiwa, or Gyeiro, was 
