Pikia'vish (and Paugussett)

 “The first beginning of the rite (i.e., of the formulaic part) is at Imnanava'ram,

 a rock pile just below the mouth of Clear creek where there is a riffle."

A KARUK WORLD RENEWAL CEREMONY AT PANAMINIK BY PHILIP DRUCKER

“The entire ceremony, called ira'hip, or pikia'vish, "to make again" (both names were used), was performed annually for the purpose of ensuring plenty of food and freedom from sickness for the ensuing year. The esoteric part was a sort-of perambulatory ritual, in which the priest recited formulas and visited a number of sacred spots in the near-by hills, one each day in a fixed sequence. The exoteric feature was the performance of a white deerskin dance on the last two days and nights of the ceremony by the people from Panaminik and adjacent towns. This dance was actually given only every other year; on the alternate years there was a feast given by the rich men of Panaminik. The dramatis personae of the ira'hip were: ikha'riara, or fatawe'na, "first-spirit person," the priest who knew and performed the esoteric rites; pishi'shikiya'- wun, the woman who cooked the priest's single daily meal of dried salmon and acorn mush during the ritual; several assistants to the priest, including two girls (kiya'wun) and a youth, whose functions seem to have been omitted in the last few performances; and last but by no means least, the rich men, who provided the objects of value for display in the dance and food for the feasting. The role of priest could be taken by any man belonging to Panaminik who knew the ritual. In the ceremonies in which the informants took part it was customary for several men to relieve one another as priest, each serving for two or three days, because the slim diet, hill-climbing, and loss of sleep made the priest's role an arduous one…”

“On reaching the sacred spot, a small circular clearing in the brush, the priest first had to clear away the year's accumulation of leaves and twigs, after which he gathered a pile of wood. He laid some tinder on a small flat stone, lighted it with his fire drill, then set stone and all under the wood laid on the fireplace. While the fire burned, the priest sat on a flat rock to one side, smoking his pipe. He did not pray at this time. After the fire had died down (and he tried to time it so that he might return to the sweat house by dusk), he removed from the embers the small stone on which the tinder had been placed, throwing it on a pile of other stones which had been used thus in previous years…”

“The first beginning of the rite (i.e., of the formulaic part) is at Imnanava'ram, a rock pile just below the mouth of Clear creek where there is a riffle. Here a beginning is made in July; the climax as described seems to fall in August. The ceremony as a whole clearly centers about Inam, on a flat on the s side of Clear creek, and it is to be assumed that in this town stood the sweat house specially connected with the formulist's activities.”

January 10, 1936

https://culturalburning.org.au/download/154/academic-research/4104/a-world-renewal-ceremony-at-panaminik.pdf

Connecticut:

https://rockpiles.blogspot.com/2009/05/woodbridge-cairn.html

http://wakinguponturtleisland.blogspot.com/2009/05/heading-into-section-of-preserve.html

https://rockpiles.blogspot.com/2022/04/woodbridge-3-crescent-cairn-at.html