White] THE PUEBLO OF SIA, NEW MEXICO 149 
In 1957 informants reported that a man and his sister had joined 
the Shima, bringing the membership of this group to three male and 
one female members. 
GIANT SOCIETY 
The Giant society is one of the “big three”’ societies along with 
Flint and Fire. Their patron spirit is Ckoyo (monster, or giant), 
who lives at Gyitibo-kai. The badge of Giant shamans is feathers of 
eagle or turkey. All Giant shamans are full-honawai’aiti and are 
qualified for all three ways of curing. They treat sickness in in- 
dividuals, and are one of the societies that are always requested to 
perform the winter communal curing ceremony. I obtained a list of 
the members of the Giant society in 1941, 1952, and again in 1957. 
The membership has remained stable and virtually stationary. In 
1957 there were five male and four female members. Giant society 
performs weather control ceremonies for both winter and summer. It 
has the following kachina masks: 7 Maidyana (seven), 2 Go’okiwa, 
2 Sikiri, and 1 Heruta. The Giant society shares a house with Ko- 
shairi. The Giants built the house and later the Koshairi moved in, 
possibly for economy’s sake or for convenience. However, at 
Hanyiko when the societies hold meetings simultaneously, Koshairi 
goes to some other house, which it borrows for the occasion, to perform 
its ceremony. 
FIRE SOCIETY 
The Fire (hakanyi) society is the third of the “big three.” Their 
patron spirit is fire. Their badge consists of white eagle or turkey 
feathers that have been dyed in alternating black and white bands. It 
is worn on the left, instead of the right, side of the head; the 
Fire society is unique in this respect. Fire shamans are full- 
honawai’aiti and are qualified for all three kinds of curing. They cure 
individuals and are one of the societies that are always requested to 
perform the mid-winter communal curing ceremony. Fire medicine- 
men treat burns; they are the only ones to do this. 
INITIATION 
There are two initiation ceremonies that one must go through in 
order to become a full-fledged member of the Fire society. At the 
first ceremony only shiwana (katsina) songs are sung. This cere- 
mony makes one a Fire shaman (hakanyi tcaiyanyi) and shiwana 
(katsina) teatyanyi. It qualifies him to participate in the weather 
control ceremonies, both wet (summer) and dry (winter), and in 
the two solar ceremonies. But it does not make him honawai’aiti 
and it does not qualify him for curing. He will be made honawai/aiti, 
600685—62——_11 
