170 BUREAU OF AMERICAN ETHNOLOGY [Bull. 184 
Kwiraina has had six male and two female members between 1941 
and 1957; two of the former died during this period. 
As I have already stated, the Koshairi share the ceremonial house 
of the Giant society; at Hanyiko the Koshairi use another house bor- 
rowed for the occasion. Similarly, Kwiraina use tbe Flint society’s 
ceremonial house except at Hanyiko when they move to another house 
pro tem. The Koshairi and Kwiraina societies of Sia and Santa Ana 
assist each other in their initiation ceremonies. 
KATSINA-GOMATYA WIC 
The Katsina-Gomaiyawic grouping is described by informants as 
two different and distinct societies, but they ‘‘always work together.” 
They are so closely associated in fact that it was not until I went 
over a membersbip list, obtained as that of the Katsina society, name 
by name, that I discovered that some were Gomaiyawic, not Katsina. 
Katsina is, of course, the name of the rain-making spirit that is imper- 
sonated by people wearing masks. It is not customary, however, for 
a Keresan pueblo to have a katsina society. Gomaiyawic may be 
translated ‘“‘messenger,”’ or “scout” (White, 1943 a, p. 312). The Go- 
maiyawic are katsina who live in Wenimatse. They have knobs on 
their heads (see fig. 30), resembling the Koyemshi of Zufii with whom 
they have been equated by Parsons and others (cf. Parsons, 1918, 
p. 183; Kroeber, 1917, n.1, p. 145. See Bunzel, 1932, pls. 23 and 24 
for pictures of Koyemshi). Gomaiyawic appear to be more important, 
more “at home,” at Acoma and Laguna than among the eastern Keres 
among whom we have found this concept at Santa Ana and Sia only 
where Gomaiyawic seems to be “just another katsina.”” At Acoma 
the Gomaiyawic come to the pueblo in advance of the katsina to 
announce the coming of the latter for a dance. In no Keresan pueblo 
other than Sia is there a Gomaiyawic society, as far as I know. 
The Katsina-Gomaiyawic group has custody of many katsina 
masks (see p. 238), and its function is to dance for cultivated corn, 
just before it is planted in the spring and just before or just after the 
harvest in the fall. ‘They don’t dance every year as the cacique 
spreads the work among other socities.”’ 
The Katsina-Gomaiyawic societies are definitely not medicine, or 
curing societies, although Gomaiyawic was said, by one informant, 
to be part-honawai’aiti and qualified to do the first two of the three 
ways of curing; he could not recall, however, any instance in which 
Gomaiyawic had done any curing. Gomaiyawic could be requested 
to participate in the communal curing ceremony but Katsina is never 
asked to do so. Neither society can perform the ritual for a deceased 
person. Neither society has iarikos, slat altars, or bear leg skins. 
