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Show oprpm^i«?g K the c l e a n m S o f these sacred springs is also a ceremonial observance, and one spring, it is noted, is quite appropriately renovated by the frog clan. . . . H Near Zuni, the engineers who are building a great dam to impound the waters of the Zuni river cleaned out in 1904 an excellent SX&mS i m the d6b5i S f0Und m a n y ceremonial objects, which, ZZ\ \ ?' ?er2 n 0 t Pr e s e r v e d - This spring, which has an important place in Zuni tradition, wells up through a deposit composed S L if ^n I105 dam it will be su°wbm Perl egiesdt o. c e n e animals, and on the completion of the Stevenson adds, "Their water vases are covered with cloud and rain emblems, and the water in the vase symbolizes the life, or soul, of the vase."73 The folklore of the Zunis illustrates their intense ties to the landscape, demonstrated, for instance, by their immense number of place names for even the most common of the hills, draws, mesas, water seeps, and creeks around them. Their identification with the environment has helped prevent their cultural alienation in the face of a strong surrounding, dominant culture. Analysis of the huge body of traditional art, both narrative and material, demonstrates the high degree to which Zuni culture permeates all Zuni peoples' lives. This commonly-held culture explains the Zunis' strict adherence to their belief systems. Although a peaceful and non-aggressive culture, the tribe reacts militantly and energetically when their religious practices have been threatened. Zunis love balance, symmetry, and order. Kolhu/walatwa provides the center balance of the spiritual world. This balance must be responsible in part for the goodwill, industry and hospitality for which the tribe has become famous. The trail 73. Stevenson, Matilda Coxe "The Zuni Indianst Their Mythology Esoteric Fraternities, and Ceremonies," Twenty-third Annual Report of t h P Bureau Tf American Ethnojog^, Washington, D. C, GPO, 1 9 0 4 ^ 2U ~ ~ ^ ^ ~ - 50 - |
