BUNEEL] ■ RELIGIOUS LIFE 543 



brother went with his uncle to the spring for water for their altar. 

 He was dressed in his ciwani costume and looked very handsome. 

 As he went out, light rain fell, and everyone was happy that they 

 had been blessed with rain. But my heart hurt and my eyes were 

 full of tears to see my younger brother. He is so young and yet he 

 has his mind on these serious things." 



Another and veiy different type of voluntary^ participation is to 

 "take the crook" for the ca'lako, that is to volunteer to entertain the 

 gods in one's house. This involves the host in very great expense, 

 and can be undertaken only by a man who is wealthy in his own right 

 or who has wealthy relatives who are willing to help liim. This 

 munificence brings to the house the blessing of fecundity but is pri- 

 marily a social activity in that it merely provides the background 

 for a great tribal festival. Its rewards (to the indi^adual) are to be 

 measured largely in terms of social prestige. If volunteers fail, the 

 obligation to hold the ceremony falls upon members of the religious 

 hierarchy. 



The rehgious activities of women are less varied and picturesque 

 than those of men. In early adolescence a girl's interest is diverted 

 from religions afi'airs. About the time she assumes adult dress — or 

 did before the days of the American school — she falls under a system 

 of chaperonage that hampers her movements. Especially running 

 around to public dances is regarded as unbecoming. So if she goes to 

 dances at all she goes to watch discreetly from the houses of relatives 

 who live on the plaza, or gets very much dressed up and stands and 

 giggles on the corner of some housetop with a group of equally 

 dressed up and equally self-conscious little girls. Furthermore, about 

 this time she assumes adult responsibilities in the household, and 

 beyond that all her interests are absorbed in mating activities. Adult 

 economic status comes later to boys than to girls. In the years between 

 initiation and marriage boys give much of their attention to dancing, 

 while girls of the same age are cooking, grinding, and caring for their 

 sisters' babies. 



After marriage they become even more domestic, and remain so 

 throughout the period of childbearing. Not only is their time filled 

 with domestic duties, but it is displeasing to a man to have hi.s wife 

 gadding about, and Zuni women, despite their economic and social 

 security, are careful not to displease their men. Furthermore, their 

 avenues of participation are restricted. They are not, except in very 

 rare cases, initiated into the Katcina society, the only democratic 

 religious organization. Some of the priesthoods have women mem- 

 bers, but these positions are, it seems, even harder to fill than posi- 

 tions for men. One of the reasons is that husbands get very restive 

 under the long periods of continence required of their wives. A man 

 will remain continent during his own ceremonies but seems to think 



