White] THE PUEBLO OF SIA, NEW MEXICO 267 
The purpose of the dance is to ask for blessings and gifts of all 
kinds: ‘‘gawai’aiti (plant food, both wild and domesticated), goyaiti 
(game), yasepyume (‘to bring forth children’), ianyi, long life, 
through rain to the lands.” 
‘Sometimes it is hard to get the people out to practice and dance.” 
In such a case the War chief could ask the Koshairi for help. Koshairi 
would then request people to take part ‘‘and they would have to do it.”’ 
Oweh is usually danced for one night only, but it could be repeated 
a few days later “if the people wanted it.’’ In this case, however, 
they would have to make up new songs. (See White, 1942 a, p. 243, 
for a description of this dance at Santa Ana. 
NOTES ON OTHER DANCES AND CEREMONIES 
H‘a h‘a'bo (no English equivalent).—The Kapina society has charge 
of this dance. It is held in the spring or early summer; it is addressed 
“to the flowers, butterflies, and plants coming up.”’ Sometimes it is 
danced at Easter. Both men and women dance in a long line. A 
man at the end of the line carries a basket: 
In the basket were things covered with fur. The basket was covered because 
there were some White people there. This is a sacred dance; it should not be seen 
by non-Indians. The basket contained all different kinds of corn, kotcininako 
‘vellow woman,” and a beautiful thing—the most beautiful thing in Sia. Its 
name is komanaiko. 
No more information could be obtained about komanaiko. During 
the dance a man and woman together take the basket and its contents 
and dance with them; after a time another couple dances with them, 
and soon. (See White, 1942 a, p. 245, for an account of this dance at 
Santa Ana.) 
O-wamo'ts—This word is said to express ‘‘a welcome to the crops.” 
It is held, upon request by tiamunyi, just before the corn is harvested. 
It is performed by one of the medicine societies. The ceremony takes 
place in the house of the society in charge. It lasts for 4 days and 
there are no outsiders. No one can harvest his crops until O-wamo:ts 
is performed. It applies specifically to corn, but it can embrace other 
crops as well. 
Agayutsieyits —‘‘To dismiss the grain that has fallen on the ground 
during the harvest and has not been picked up.” It is held at the re- 
quest of the Tiamunyi or War chief soon after the harvest. The cere- 
mony is performed by one of the medicine societies in their ceremonial 
house. Only members of the society are present. 
Tcdkwena (no English equivalent).—At Santo Domingo (White, 
1935, p. 107) and San Felipe (White, 1932 b, p. 31) Tcakwena is a kat- 
sina impersonated in masked dances; at Santa Ana (White, 1942 a, 
p. 245) it was said that he ‘‘used to be a katsina.’”’ My notes are not 
