clan has become extinct, while its katcina has survived; (2) a katcina has been purchased or borrowed from a neighboring people; (3) a katcina mask has been invented by some imaginative person who has seen an object which he think is fitting for a katcina totem.
A study of a clan and the katcina which bears the same name will be instructive in the determination of their relation.
There are several clans where this clan relation of the katcina still retains its primitive totemistic character, and at least one where the names of both clan and katcina are the same. For instance, the members of the Tcakwaina or Asa clans claim that the Tcakwaina katcinas are their clan-ancients, and when they personate these clan-ancients they represent the following masked personages:
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1. |
Tcatcakwaina taamû, |
Tcakwainas, their uncle. |
It will be noticed that all these ancestral personages belong to one and the same clan—the mother, brothers (tatakti), sisters (mamanantû), and uncle—but that the father is unrepresented.
The most important fact, however, is that the name of the katcinas is the same as that of the clan, viz., Tcakwaina, and that men of this clan personate in dramatic and ceremonial performances of the supernaturals bearing their clan name. They do not introduce a personation of the Tcakwaina father because he is not of their clan, and hence can not be a supernatural of their clan.
An analysis of other katcinas shows that many of them are ancients of clans, or that each clan originally had distinctive divinized ancients in the katcina cult. These gods are personated as brothers, sisters, uncle, mother, or grandmother, the paraphernalia being determined by the particular clan totem.
The relation of a katcina to its clan can be traced in many other instances, but in others, and perhaps the majority, it is obscured by changes in nomenclature and sociologic development. Katcinas often no longer bear their ancient names, but are called from some peculiarity of dress, prominent symbol of the mask, or peculiar cry emitted by them, which has no connection with the totems of their respective clans. The Añya katcinas (brothers, men) and the Añya katcina manas (sisters) belong to this group. They were originally introduced by Patki (Rain-cloud clans) from settlements on the Little Colorado river, and their name has no relation to the clans which brought them. In fact at Zuñi the dance of these katcinas is called the Kokshi, Good dance, while the name of the same at Walpi is the Añya, or Long-hair. We have also at the latter pueblos other names for the Añya manas, as Soyal manas, equally inapplicable so far as their clan relation is concerned.
