Tcakwaina[1]
(Plate IV)
The matriarchal clan system is well preserved in the personages represented in the Tcakwaina katcina dances. In them there are the Tcakwaina men, the elder sister, the mother, the uncle, his brother and sisters—in fact, representatives of the whole clan. The following pictures occur in the collection:
Tcakwaina (male)
Tcakwaina mana
Tcakwaina yuadta (his mother)
Tcakwaina taamû (their uncle)
These pictures afford interesting examples of katcinas introduced by a Tewan clan, the Asa, and when the personations or the drawings representing the Hopi personages are compared with those of Zuñi, eastern Keresan, and Tanoan pueblos, where similar Tcakwaina dances are celebrated, it will probably be found that there is a close resemblance between them. The Asa or Tcakwaina people also claim to have introduced into Tusayan Loiica and Kokopelli, pictures of which are given in plates III and XXV.
Tcakwaina (Male)
The picture of the male Tcakwaina has a black, glossy[2] face, with white bearded chin and serrated teeth. The yellow eyes are crescentic in form, and there is a warrior emblem attached to the hair. The shoulders are painted yellow, the body and upper arms black. As this being is regarded as a warrior, his picture shows a bow and arrows and a rattle. The kilt, probably buckskin, is undecorated, but is tied by a belt ornamented with the silver disks so common among Zuñis and Navahos.
A helmet of Tcakwaina which is said to be very ancient and to have been brought to Tusayan by the Asa people when they came from Zuñi is exhibited in one of the kivas at the festival of the winter solstice. The eyes of this mask are round instead of crescentic, and its snout is very protuberant. Curved sticks like those used by girls in dressing their hair are attached to this mask.
The introduction of a personation of Tcakwaina in the Pamürti is fitting, for this festival is the katcina return dance of the Tcakwaina or Asa clans. The Pamürti is a Zuñi dance, and the Asa are represented in Zuñi by descendants of those Asa women who remained there while the rest went on to Tusayan. This explains why the Zuñi claim this settlement as one of their pueblos in Tusayan.
