262 ISLETA, NEW MEXICO [eth. anx. 47 



this to his sister's child (Dolorita Hohola) who afterwards called him 

 tata shifun, and his wife, nana shifiin (although this woman was a 

 shore')- Ordinarily, any member of the chosen moiety may be 

 selected as "father" to the child, to spit into the child's mouth four 

 days after the birth and later during the ditch-opening ceremonial or 

 the spring or autumn moiety ceremonials to carry the child to the 

 moiety kiva for his adoption into the moiety. No particular distinc- 

 tion is required of this "father." He might be a little boy. ... A 

 man might have a dozen moiety "sons" or "daughters." . . . After 

 the adoption or initiation the moiety may not be changed. . . . 

 Obviously the moiety classification has nothing to do with marriage 

 (there are about as many marriages without the moiety as within), 

 nor with affiliation in any other group, nor with residence. All of 

 which statements will find support in the map of the houses where 

 the moiety affiliations of the heads of families are noted. 



The moieties are referred to as tuwinide (winter) (shifun) and 

 tawinide (summer) (shure'),"^ the Winter moiety taldng charge at a 

 transfer ceremony in late October, the Suimner moiety at the corre- 

 sponding transfer ceremony in late March. On November 2 and 

 April 8 moiety ceremonies are held. On these occasions infants may 

 get their moiety name. 



The chief of the Black Eyes makes use rituahstically of the feathers 

 of the tiriure, a bird which from the description ^^ must be, I think, 

 the sparrow' hawk, and in dance make-up the Black Eyes use this 

 feather, while the shure' use the turkey feather. In equating the 

 groups with the Keresan or Jemez or Zuni groups, kwdrena or tsun'ta 

 tabosh' or ne'wekwe, using sparrow hawk,'* and kashare or tabosh 

 or koyemshi using turkey — this detail is of much significance. . . . 

 The Black Eyes use a turtle shell rattle, the shure' a gourd rattle."'' 

 With the water turtle the Black Eyes are associated; the shure', with 

 the land turtle.*" The Black Eyes talk backward, to one another 

 and to others,*' "saying no when they mean yes." Their chief might 

 say to the shure' chief," 'I don't need you at my place.' That is the 

 time he wants him to come. The shure' talk straight." ... As 

 noted before, each moiety has two kivas, its rectangular ceremonial 

 chamber and its roundhouse. The moiety chief is in charge of both. 

 There is not even a subordinate manager for the roundhouse. 



^8 See Parsons, 7: 57; Parsons, 9: 156. With this latter reference according to which the shifun are the 

 Sumtner people and the shure' the Winter people, agrees the narrator of the tale about the origin of the 

 liwa or pinitu dances. (See p. 373.) 



^' Spotted black and brown. The name tiriure refers to the quick motions the bird sometimes makes as 

 it remains in one place in the air. 



" See Jemez, Parsons, 16: 64, 98, n. 1. 



" See Parsons, 16: 136. 



^ For associations between animals and moieties in the southwest, see Strong, 48. Also passim for moiety 

 traits in general 



^' Like the tsunta tabosh of Jemez and the ne'wekwe of Zuiii. 



