White] THE PUEBLO OF SIA, NEW MEXICO 183 
sicti and the Singers until his death in 1952. Actually, Andres was 
a member of the Snake society and hence should not have been sicti 
at all, but he was such an able man, so intelligent, and such a good 
composer, according to one informant, that he was chosen to lead 
both the sicti and the Singers. His predecessor was Jesus Baca 
Medina (Indian name: Détcanitiwa), who was head of both the sicti 
and the Singers, but he, too, was a medicineman—the head of Kapina 
society. In 1957, Amado Shije was the head of both groups. 
The sicti have no paraphernalia or house, and they do not make 
sand, or meal, paintings or perform any special ceremonies. They 
are said to be influential, however, in pueblo affairs, in settling dis- 
putes and in connection with the appointment of officers (which is 
not in accord with the data I obtained when I inquired about this 
subject specifically). 
SINGERS; DANCERS 
The men of the pueblo are divided roughly into two age groups; 
the older constitute the Singers, the younger, the Dancers. The Sing- 
ers are referred to as madaiko (‘‘grapes’’, so called, perhaps, because 
they form a bunch while singing; see White, 1932 a, p. 72). The 
head of the Singers, as we have just seen, is the head of the sicti, 
also. His position is considered to be an influential one. He has 
some authority over the drummers, and, with the advice of some of 
the older Singers, he selects the men to carry the “‘pole” (actitcomi) 
in the dance for the Blessed Virgin on August 15. The head of the 
Singers has the power to initiate a dance, but he must obtain the 
permission of the War chief to put it on. Contrariwise, the War 
chief must obtain the permission of the head of the Singers on some 
occasions to have a dance performed. The Singers have no para- 
phernalia or house. The Dancers do not constitute a group; they 
have no head, house, or paraphernalia. 
KIVA GROUPS: DUAL ORGANIZATION 
The normal and proper number of kivas in a Keresan pueblo (the 
western Keres—Acoma and Laguna—excepted) is two. As we have 
previously noted, Sia had two kivas in 1881. Later, one was de- 
stroyed and for many years there was only one. The second kiva 
was eventually rebuilt and this was the situation in 1957. 
The people of Sia are divided into two kiva groups: Turquoise and 
Wren. Those who live north of an imaginary east-and-west line, 
drawn through the village between the north and south plazas, be- 
-long to the Wren kiva; those who live south of this line belong to Tur- 
quoise. In 1941, a good informant stated that if a person, man or 
woman, changed his residence from one half of the pueblo to the other 
upon marriage he would change his kiva affiliation accordingly; 
