whitel ceremonies and ceremonialism 63 



Summary 



Government at Acoma, as at other pueblos, is theocratic: The offi- 

 cers are priests and the authority which they exercise is reUgious 

 (supernatural). The officers and secret societies are the chief custo- 

 dians of sacred lore, paraphernalia, and ritual. Pueblo administration 

 is concerned chiefly with ceremonies, which may be divided into two 

 classes: (a) Those which promote the growth of crops by influencing 

 the weather, the heavenly bodies, etc. (the kachina cult, the solstice 

 ceremonies, etc.); and (6) those which cure disease and exorcise evil 

 spirits from the pueblo (the medicine cult). Profane duties of govern- 

 ment, such as business with aliens, keeping order and peace, repairing 

 roads and communal buildings, etc., are delegated to the governor 

 and his aides who have come into existence (since 1540) for this 

 purpose and to screen the existence of the sacred officers from the 

 eyes of the whites. 



We have discussed at some length the Government farmer and his 

 native policeman, and the two parties, the Liberals and the ultra- 

 Conservatives, in order to illuminate the functioning of the govern- 

 ment imder present conditions, and to indicate the forces wliich are 

 at work — mechanisms of cultural change. The ultra-Conservatives 

 wish to remain 100 per cent Indian, to purge the pueblo of all things 

 American (except, no doubt, some tools and weapons), but they are 

 fighting a hopeless situation. The forces of American culture, assisted 

 somewhat by the Liberals, are encroaching more and more upon 

 the Acoma people. It is simply a matter of time before the present 

 politico-religious organization disintegrates and Acoma loses its 

 integrity as a pueblo. 



CEREMONIES AND CEREMONIAL ORGANIZATION 



Ceremonialism at Acoma, as at other pueblos, is a conspicuous 

 phase of their life. Functionally, one may view ceremonies from 

 three angles: They serve to establish rapport with supernaturals 

 whose favors are desired; they are pleasurable, social occasions; and 

 they represent the many-sided expression of the artistic talents of the 

 people. Thus, religious, social, and aesthetic ends are served. Possi- 

 bly some do not have religious significance, except in an indirect way, 

 but most ceremonies incorporate these three factors in varying 

 degrees. 



The most conspicuous phases of Acoma ceremonialism are the rain 

 cult, or kachina cult (in which men impersonate the kachinas or 

 rain gods), and the medicine cult (societies of doctors cure and prevent 

 disease by virtue of powers received from certain supernaturals). 

 Then there is the war cult. The O'pi, or Warriors' Society, and the 

 koshare functioned in this capacity. Since wars have long since 



