BUNZELj ORGANIZATION OF THE ICITCINA SOCIKTY 875 



their fathers when they are thought to have reached the age of discre- 

 tion, at about the age of 12. However, even before this time the 

 secrets of the cult are not as strictly guarded from them as from boys, 

 since they are regarded as less responsible members of the community. 

 Girls may in rare cases be initiated into the Katcina Society and par- 

 ticipate in dances. They are sometimes given to the Katcina Society, 

 as they might be given to another society, in sickness. The katcinas 

 cure for "bad dreams ' ' (hallucinations) . Frequently girls are whipped 

 in the kiva to cure them of "bad dreams," but initiation is rarely 

 resorted to. Girls may also join, on request, to take the place of an 

 aged female relative, as reported by Stevenson (Life of a Zuni Child), 

 or they may volunteer to join. Few women avail themselves of this 

 privilege. It is considered "shameless" (kwa ya-tsawilam-e).'^ Mrs. 

 Stevenson is in error in stating that girls take vows of chastity '* 

 on joining the Katcina Society. There are three female members of 

 the Katcina Society at the present time, and all of them are or have 

 been married. A married woman has recently applied for member- 

 ship. 



The function of the Katcina Society is the presentation of masked 

 dances and rituals, but it also cooperates with the priestly hierarchy 

 in all great ceremonies in which masked personages appear. 



The head of the Katcina Society is the katcina chief (komosona, 

 ko + mosona, chief or leader). He is appointed for life by the council 

 of the priests, from the Antelope clan. Usually he trains some young 

 man in his family to succeed him, and on his death or retirement his 

 selection is ratified by the priests. The katcina chief is assisted by 

 the katcina pekwin, similarly appointed from the Badger clan, and 

 two katciaa bow priests, members of any clan selected from the bow 

 priesthood. The office of katcina pekwin has been vacant for several 

 years, three incumbents having died in rapid succession. This series 

 of disasters made possible candidates afraid to accept the office and 

 grave concern is felt over the failure to fill tliis important post. 

 Because of this vacancy the initiation ceremony has not been held 

 since 1919." 



Theoretically the power of the katcina chief is very great, but it is 

 hedged and checked by the independent powers of the kivas and the 



'* Not because she is a woman, but because she has been forward, in offering to join a ceremony without 

 being invited. To join a society when there is no need, like buying a pew in a fashionable church, is regarded 

 as an undignified grabbing at prestige, and consequently carries no prestige. "Joiners" are looked upon 

 with amused contempt, for having expended so much goods in such a fruitless cause. 



3* Chastity, as a way of life, is looked upon with great disfavor. No one comes in for harsher criticism, in 

 life and literature, than the girl who refuses to marry. This does not apply, needless to say, to ceremonial 

 continence. 



" This circumstance has given the whole clan a "bad name." The Badger people in general and the 

 Onaawa priesthood in particular are accused of trafficking with whites, and the death of three office holders 

 of the clan is considered a reflection of this pollution. The office was filled during the winter solstice of 1928 

 and the ceremony commanded for the spring of 1929. 



