A chiton can also be completely black and such a creature could be more likely to have inspired the mama type of glyph:

On the back (dark) side of the head of Pachamama her tresses show wedges (around 184 + 216 = 400 of them) oriented upwards:

 

This orientation upwards is the opposite to the orientation downwards in Ga7-3.

"Religion then, as among other peoples of the continent, was an animism based on cosmic philosophy, in which all the phenomena of nature and all visible things which had a relation with material life, were animated. The ground, the food-giving earth, was Pachamama; the moon, Paximama; the lake, Kochomama. Even the wind was a divine being, Huayra-huirakjocha. The hills and especially the volcanos were also considered to be divinities and were called Achachilas. [A footnote explains achachi as grandfather]" (Arthur Posnansky, Tihuanacu the Cradle of American Man.)

From 5 downward dark wedges inside the 'overturned canoe' (chiton, mama) in Ga7-3 (a glyph number now easy to remember) emerges a kind of arm stretching upwards and ending at the top with 3 wedges oriented upwards. In front of this triplet the light is allowed in, we can see from the gap (vaha) between the arm and the 'roof':

"The preferred wood for hare paenga construction is said to have been toromiro, bur hau (Triumfetta semitriloba), marikuru (Sapindus saponaria) or mako'i (Thespesia populnea) were variously used ... Three layers of thatch (hatunga) were secured to the wooden framework in a horizontal manner…

The inner layer was of mats (moenga) made of reeds (Scirpus californicus) and sewn together with hau cords. The middle layer was composed of sugar cane leaves (toa or rau toa) which were also probably sewn together to form matwork. The topmost layer was of bundled grass (mauku), laid horizontally and held in place by purlins (kaukau miro) ...

The hau cords which secured the purlins to the rafters and the rafters to the ridge pole were always to be knotted towards the right and in three revolutions, 'like [tying off] the umbilical cord of a baby'.

A similar practice was once utilised (and occasionally still is) to fasten the lines on a boat. Hotu Matu'a, they said, had promised that if this triplicate practice were followed, fishermen would not lose their lives when their boats capsized at sea and hare paenga would not be torn from their foundations by the wind." (Jo Anne Van Tilburg, Easter Island. Archeology, Ecology and Culture.)

A child (tamaiti) emerges 180 days counted from the beginning of the text and now the Hyades door is not heliacal but close to the Full Moon: