Hopi Indian Artwork Signed Framed Edgar Sumatzkuku Corn Kachina Arizona

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Seller: memorabilia111 ✉️ (808) 100%, Location: Ann Arbor, Michigan, US, Ships to: US & many other countries, Item: 176277816089 HOPI INDIAN ARTWORK SIGNED FRAMED EDGAR SUMATZKUKU CORN KACHINA ARIZONA. 2 INK/WATERCOLOR WORKS FRAMED BY EDGAR SUMATZKUKU HOPI INDIAN ARTIST . FRAMED APPROXIMATELY 12 3/4 X 10 INCHES AND WITH EACH ARTWORK MEASURING APROXIMATELY 3 X 4 1/2 INCHES
Constitution of the Hopi Tribe PREAMBLE The Constitution is adopted by the self-governing Hopi and Tewa Villages to provide a way of working together for peace and agreement between Villages and of preserving the good things of Hopi life. ARTICLE I - TERRITORY AND JURISDICTION Section 1. Territory. The Territory of the Tribe shall include all lands held by the Tribe or the People, or by the United States for the benefit of the Tribe or the People, and any additional lands acquired by the Tribe or by the United States for the benefit of the Tribe or the People. The Territory shall include all water, air, surface, subsurface, natural resources, and any interests therein, notwithstanding the issuance of any patent or right-of-way in fee or otherwise, by the governments of the United States or the Tribe, existing or in the future. Section 2. Jurisdiction. The Jurisdiction of the Tribe shall extend to all persons, activities, and property within the Territory based upon inherent territorial or popular sovereignty. Every public highway or any other ingress into the Territory shall be accompanied by a public notice that entry is conditioned upon the acceptance of the Jurisdiction of the Tribe. Any person who enters the Territory shall, by entering, be deemed to have consented to the Jurisdiction of the Tribe. Every license or permit issued under the authority of the Tribe shall include a provision submitting all parties and their assigns to the Jurisdiction of the Tribe. Any employee of the Tribe shall, by accepting employment, be deemed to have submitted to the Jurisdiction of the Tribe. The Council shall have the power to assert the Sovereignty and Jurisdiction of the Tribe by law over all matters that affect the interests of the Tribe. ARTICLE II - MEMBERSHIP Section 1. Membership Requirements. The following persons shall be enrolled members of the Tribe: (a). All persons whose names appear on the Census Roll of the Hopi Tribe as of December 31, 1937, as corrected by the Council; (b). All persons of a one-fourth degree Hopi Indian blood or more, or one-fourth degree Tewa Indian blood or more, or one-fourth degree Hopi-Tewa Indian blood or more combined, born after December 31, 1937, who are not enrolled with any other Indian Tribe; (c). For the purpose of determining membership, Hopi Indian blood, Tewa Indian blood, and Hopi-Tewa Indian blood shall mean biological lineal descent from any Hopi or Tewa Indian person whose name appears on the Corrected Membership Roll of the Hopi Tribe as defined in Section 1(a). ARTICLE III - ORGANIZATION OF THE GOVERNMENT Section 1. Branches of Government. The government of the Tribe shall be comprised of four branches: Villages, Legislative, Executive, and Judicial. Section 2. Separation of Functions. No branch of government shall exercise the powers or functions delegated to another branch. ARTICLE IV - LEGISLATIVE BRANCH Section 1. Composition. The Legislative Branch shall be comprised of a Council. The Council shall consist of two Representatives from each Village. The Council shall select a Representative from among its Members to serve as Speaker of the Council. Section 2. Terms. Each Representative shall serve a two year term or until a successor has been sworn into office. Representatives may serve any number of terms in succession or otherwise. Section 3. Qualifications. Each Representative shall be a member of the Village which he or she represents and a Member of the Tribe, at least twenty-five years old, a resident of any lands within the Jurisdiction of the Tribe for at least two years immediately prior to the election or appointment, be able to speak the Hopi language, and shall meet other criteria, if any, set by the respective Village. Section 4. Powers. (a). Legislative power shall be vested in the Council. The Council shall have the power to make laws. (b). The Council shall enact an annual budget by law which shall include an appropriation for the Judicial Branch and the Executive Branch. Every funding item in the annual budget must have been previously authorized by law. No moneys shall be drawn from the Treasury except by a warrant signed by the President and except upon authorization and appropriation by law. (c). The Council shall adopt a public legislative process. Legislative proposals shall be formally introduced as written Bills, read into the legislative Record, published in a Legislative Calendar for at least thirty days prior to a vote by the Council, and made the subject of a legislative hearing during such period. A Bill shall remain on the Legislative Calendar for no more than one hundred eighty days. All votes of the Council shall be cast in public and shall be published in a tally with the name and vote of each Representative recorded. All Bills passed by the Council shall be presented to the President for signature or veto. Any action by the Council which does not follow the legislative process shall be deemed void. All Bills shall include a statement identifying the specific law, if any, to be superseded, repealed, or amended. All laws shall be compiled into a Code which shall be published annually. (d). The Council shall have the power to override a veto by the President by an affirmative vote of at least two-thirds of the entire Council. (e). The Council shall have the power to confirm or deny nominees selected by the President as Directors within the Executive Branch. Representatives shall not be permitted to serve as Directors within the Executive Branch. (f). The Council shall have the power to create Regulatory Commissions by law. Any Commission created by the Council shall be in the Executive Branch of government. No Member of the Council may also be a member of any Commission created by the Council. All Commissions shall be subject to the laws of the Tribe. Any Commission created by the Council shall have the authority to promulgate written regulations pursuant to law and due process. Members of all Commissions shall be selected by nomination by the President, subject to confirmation by the Council. (g). The Council shall have the power to create Executive Boards by law. Any Board created by the Council shall be in the Executive Branch of government and shall be subject to the powers of the Executive Branch. No Member of the Council may also be a member of any Board created by the Council. All Boards shall be subject to the laws of the Tribe. Members of all Boards shall be selected by election as required by law, or by nomination by the President, subject to confirmation of the Council. (h). The Council shall have the power to establish policies and procedures, and appoint officials, for the Council including the power to establish legislative committees comprised exclusively of Representatives. ARTICLE V - EXECUTIVE BRANCH Section 1. Composition. The Executive Branch shall be comprised of an elected President and Vice President and all Departments that the Council deems necessary by law for the effective operation of Government. The Department shall include at a minimum a Department of Treasury. Section 2. Terms. The President and Vice President shall each serve a four year term or until a successor has been sworn into office. The President and Vice President shall seek office as a single political ticket for the same term of office. The Vice President shall be subordinate to the President. The President and Vice President may serve any number of terms in succession or otherwise. Section 3. Qualifications. A President and Vice President shall each be a Member of the Tribe, at least twenty-five years old, be able to speak the Hopi language, and must be a resident of any lands within the Jurisdiction of the Tribe for at least two years immediately prior to the election. Section 4. Powers. (a). Executive power shall be vested in the President. The President shall have the power to execute, administer, and enforce the laws. (b). The President shall have the power to veto a Bill passed by the Council with a written explanation of any objections, and if the President takes no action within twelve calendar days from the date the Bill is presented to the President, then the Bill shall become law. (c). The President may authorize the transfer and expenditure of monies which are included in the budget approved by the Council. No moneys shall be drawn from the Treasury except by a warrant signed by the President. (d). The President shall have the power to nominate an Executive Director for each Department subject to confirmation by the Council. Any nominee that is neither confirmed nor denied within sixty days of nomination shall be considered confirmed. The President shall have the power to remove an Executive Director of a Department. (e). The President shall have the power to represent the Tribe in all matters with any other government, entity, or individual. The President shall not negotiate any treaty, compact, or contract which has not been generally authorized by law. Any treaty or compact negotiated by the President shall be subject to ratification of the Council. ARTICLE VI - JUDICIAL BRANCH Section 1. Composition. The Judicial Branch shall be comprised of a Trial Court and a Court of Appeals. The Trial Court shall be comprised of one Chief Judge and other Associate Judges as necessary. The Court of Appeals shall be comprised of one Chief Justice and two Associate Justices. Section 2. Terms. Trial Court Judges shall serve two year terms of office or until their successors have been sworn into office. Court of Appeals Justices shall serve six year terms of office or until their successors have been sworn into office. Judges and Justices may serve any number of terms in succession or otherwise. Section 3. Qualifications. (a). The Chief Justice of the Court of Appeals shall possess a law degree. One Associate Justice of the Court of Appeals shall be a member of the Hopi Tribe, shall be able to speak the Hopi language, and shall possess a college degree, and one other Associate Justice of the Court of Appeals shall be a member of the Hopi Tribe and shall possess a college degree. (b). The Chief Judge of the Trial Court shall possess a law degree. At least one Associate Judge of the Trial Court shall be a member of the Hopi Tribe and shall be able to speak the Hopi language. Section 4. Appointment. There shall be a Judicial Nominating Committee comprised of one representative selected by each Village. All Judges and Justices shall be appointed upon nomination of the Judicial Nominating Committee, approval by the President, and confirmation by the Council. Section 5. Jurisdiction. (a). The Trial Court shall have original jurisdiction over all cases and controversies, both criminal and civil, in law or in equity, arising under the Constitution, laws, customs, and traditions of the Tribe, including cases in which the Tribe or its officials and employees shall be a party. Any such case or controversy arising within the jurisdiction of the Tribe shall be filed in the Trial Court before it is filed in any other court. This grant of jurisdiction shall not be construed to be a waiver of the Sovereign Immunity of the Tribe. (b). The Court of Appeals shall have appellate jurisdiction over any case on appeal from the Trial Court. The Court of Appeals shall have exclusive jurisdiction over all election disputes and over disputes between Villages. Section 6. Powers and Duties. (a). The Trial Court shall have the power to make findings of fact and conclusions of law. The Trial Court shall have the power to issue all remedies in law and in equity. (b). The Trial Court shall have the power to declare the laws of the Tribe void if such laws are not in agreement with this Constitution. (c). The Court of Appeals shall have the power to interpret the Constitution and laws of the Tribe and to make conclusions of law. Any decision of the Court of Appeals shall be final. (d). The Court of Appeals shall have the power to declare the laws of the Tribe void if such laws are not in agreement with this Constitution. (e). All orders, opinions, and decisions of the Court of Appeals shall be written and published. (f). The Courts shall render a final disposition in all cases properly filed. (g). The Judicial Branch shall have the power to administer funds appropriated by law for the Judicial Branch. Section 7. Right to Appeal. Any party to a civil action, or a defendant in a criminal action, who is dissatisfied with the judgment or verdict may appeal to the Court of Appeals. All appeals that are accepted for review by the Court of Appeals shall be heard by the full court. ARTICLE VII - VILLAGES Section 1. Villages. The recognized Villages of the Tribe are: (a). Bacabi (b). Hotevilla (c). Kykotsmovi (d). Lower Moencopi (e). Mishongnovi (f). Oraibi (g). Sichomovi (h). Shungopavy (i). Sipaulavi (j). Tewa (k). Upper Moencopi (l). Walpi Section 2. Powers. (a). The following powers are reserved exclusively to the Villages: (1). To appoint guardians for children and incompetent members. (2). To adjust family disputes and regulate family relations of members of the Villages or persons residing within a Village. (3). To determine Village Membership subject to Article VII, Section 3(b). (b). The following powers are reserved exclusively to the Villages or Clans: (1). To regulate the inheritance of property within the control of a Village or Clan. (2). To govern all Village Lands or Clan Lands. (c). Except as provided in Article VII, Section 4, any disputes involving powers reserved to the Villages or Clans shall be decided by the Village or Clan unless the Village or Clan permits the matter to be decided by the Judicial Branch, and any such decision by the Judicial Branch shall be final. Section 3. Village Organization. (a). Each Village shall decide for itself how it shall be organized including the selection of its Council Representatives. (b). A Village may call a referendum by written petition signed by at least twenty-five percent of the Members of the Village to decide how the Village shall be organized. Enrolled Members of the Tribe age eighteen and older shall be entitled to sign a petition in their respective Village based on their Village affiliation number maintained by the Tribe as reported to the Tribe by each Village. A Member of the Tribe shall have no more than one Village affiliation number. Upon request, the Election Board shall issue a referendum petition to a Petitioner along with the minimum number of signatures required for a valid petition. A Petitioner shall have sixty days to collect the requisite number of signatures. A Petitioner shall submit a completed referendum petition to the Election Board. The Election Board shall verify the signatures on a petition within thirty days of receipt of the petition. Upon receipt of a valid petition, the Election Board shall call and hold a referendum election within sixty days. A referendum election shall be decided by majority vote provided that at least fifty percent of the eligible voters vote in the election. A referendum approved by the voters of a Village shall serve as the official organization of the Village which shall be recognized by the Council until modified by a subsequent referendum election of the voters of the Village. Section 4. Disputes Between Villages. All disputes between Villages shall be mediated by a neutral third party agreeable to the respective Villages or, if the Villages cannot agree on a mediator then the Judicial Nominating Committee shall select a neutral third party as the mediator. The final result of the mediation may be appealed to the Court of Appeals. Decisions by the Court of Appeals shall be final. ARTICLE VIII - REMOVAL AND VACANCIES Section 1. Removal of the President and Vice President. The Council shall have the sole power to remove the President or Vice President for gross misconduct by a two-thirds majority vote of the Council; provided, that Villages which do not send Representatives to the Council shall not be counted for purposes of achieving a two-thirds majority vote. The Council shall provide the President or Vice President with notice of the charges and an opportunity to address the Council in a public hearing. A President or Vice President who is removed from office must wait at least two full terms before becoming eligible to run for elective office. Section 2. Removal of Council Representatives. Each Village shall have the power to remove its Representative according to the criteria and procedures established by the Village. Section 3. Removal of Judges and Justices. The Judicial Nominating Committee shall have the sole power to remove a Judge or Justice for gross misconduct by a two-thirds vote of the entire Judicial Nominating Committee. The Judicial Nominating Committee shall provide the Judge or Justice with notice of the charges and an opportunity to address the Judicial Nominating Committee in a public hearing. Section 4. Automatic Removal. A President, Vice President, Representative, Judge, Justice, Executive Director, or a Legislative Branch official or employee who is convicted in any court of a felony, or any crime involving embezzlement, dishonesty, or fraud shall be automatically removed from office or employment. A person who is appealing a conviction shall be suspended without pay pending the outcome of the final appeal. Any person who is removed under this Section shall not be eligible to run for office, serve as an elected official, or serve as an employee of the Tribe in the future. Section 5. Vacancy in the Office of the President. A vacancy in the office of President shall be filled by the Vice President who shall serve as President for the unexpired term, and who shall appoint a new Vice President. Section 6. Vacancy in the Office of the Vice President. The President shall appoint a qualified person to fill a vacancy in the office of the Vice President. Section 7. Vacancy in the Office of the President and Vice President. A vacancy in both the office of the President and the Office of the Vice President shall be filled as follows: (a). If less than one year remains in the terms, then the Speaker of the Council shall serve as President for the unexpired term; (b). If more than one year remains in the terms, then a Special Election shall be held within ninety days of the vacancies to fill the vacant seats. Section 8. Vacancies in the Council. A vacancy in a Representative seat shall be filled by the respective Village. Section 9. Vacancies in the Judicial Branch. A vacancy in an Office of Judge or Justice shall be filled upon nomination of the Judicial Nominating Committee, approval by the President, and confirmation by the Council. ARTICLE IX - BILL OF RIGHTS Section 1. The government of the Tribe including the Villages shall not: (a). make or enforce any law which infringes upon religious beliefs or prohibits the free exercise thereof; (b). make or enforce any law prohibiting the freedom of speech, press, expression, conscience, association, or the right of the people peaceably to assemble, and to petition the government for political purposes; (c). violate the right of the people to be secure in the privacy of their persons, houses, papers, vehicles, and effects against unreasonable searches and seizures, nor issue warrants but upon probable cause, supported by oath or affirmation signed by a Judge, and particularly describing the place, person, house, papers, vehicle, or effects to be searched, the object and scope of such search, and the person or thing to be seized, and to have these rights explained at the time of arrest, and any search or seizure taken in violation of this provision shall be excluded; (d). subject any person to be prosecuted twice for the same offense arising out of the same incident; (e). compel any person under oath in any case to self incrimination; (f). take any private property or possessory interest in private property, or deprive the owner of value by regulation of any private property, for public use without due process and just compensation; (g). deny to any person in a criminal or civil proceeding the right to a speedy and public trial which shall be initiated no more than six months from the filing of criminal charges or a civil complaint, and in a criminal proceeding to be informed of the nature and cause of the accusation, to be presumed innocent until proven guilty, to be confronted with the witnesses against him or her, to have compulsory process for obtaining witnesses in his or her favor, and to have the assistance of counsel for his or her defense; nor deprive any person of liberty or property without due process of law; (h). require excessive bail, impose excessive fines, or inflict cruel or unusual methods of interrogation or punishment; (i). deny to any person within its jurisdiction the equal protection, application, or opportunity of the laws including but not limited to age, gender, sexual orientation, religion, or nationality; (j). pass any bill of attainder or a law which punishes conduct after the fact; (k). deny to any person accused of an offense punishable by imprisonment of the right, upon request, to a trial by a jury of their peers of not less than six persons; (l). deny to any person the right to own and use firearms subject to regulation by the Tribe; (m). deny to any person the access to his or her own personal information maintained by the Tribe, or public information which shall include but not be limited to financial records maintained by the Tribe. Section 2. Retained Powers. Powers not granted to the government shall be reserved to the People. ARTICLE X - REFERENDUM Section 1. Referendum Requirements. The enrolled Members of the Tribe retain the right to reverse any action of the Council by binding Referendum. Enrolled Members of the Tribe shall be required to obtain the signatures of at least twenty five percent of the eligible voters of the Tribe on a written Referendum petition. The Election Board shall formally issue to the Petitioners the minimum number of signatures required for a valid Referendum petition. Upon request, the Election Board shall furnish a list of the eligible voters and their addresses to the Members collecting Referendum petition signatures. The Members shall have ninety days to collect the requisite number of signatures on the Referendum petition. A Referendum petition shall address one subject or item which may be either a Bill which has been formally introduced and published in the Legislative Calendar or an enacted law. Members of the Tribe shall submit a Referendum petition to the Election Board which shall have thirty calendar days to rule on the validity of the signatures on the petition, and if valid, the Election Board shall submit the matter to a popular Referendum in a Special Election which shall be held within forty-five days. The decision by a majority vote of the voters in the Special Election shall determine the success or failure of the Referendum, and if successful, the decision shall be binding upon the Tribe until amended or revoked by a subsequent Referendum vote in a Special Election. Section 2. Council Referendum. The Council shall have the power to call a Referendum under this Article by a two-thirds majority vote. ARTICLE XI - ELECTIONS Section 1. Primary Election. A Primary Election for President and Vice President shall be held on the first Wednesday in October. Section 2. General Election. A General Election for President and Vice President shall be held on the third Wednesday in November. Section 3. Election Board. There shall be an Election Board to conduct all elections in accordance with the election laws. The Election Board shall provide notice of all elections. (a). The Election Board shall be comprised of twelve persons with one member selected by each Village. (b). Each Election Board Member shall serve four years or until a successor is sworn into office. Election Board Members may serve any number of terms in succession or otherwise. Section 4. Nominations. Each candidate for President and Vice President shall file a petition with the Election Board. Each petition shall contain at least ten signatures of Members of the Tribe who are qualified to vote. Section 5. Voters. Any Member of the Tribe age eighteen or older shall be eligible to vote in an election other than a Village election. Eligibility to vote in a Village election shall be determined by the Village. Section 6. Ballots. All elections shall be conducted using secret written ballots. Section 7. Absentee Ballots. Voting by Absentee Ballot shall be permitted in all elections. Section 8. Polling Places. A polling place shall be located in each Village. The Council may by law establish additional polling places. Section 9. Certification of Election Results. The Election Board shall tally the votes at each election and certify the results. Section 10. Challenges to Election Results. Any challenges to the election results shall be filed with the Court of Appeals within three days of certification of the results by the Election Board. The Court of Appeals shall hear and decide all election challenges within thirty days. The decision of the Court of Appeals shall be final. Section 11. Oath of Office. The Election Board shall administer the Oath of Office to newly elected or appointed Representatives on the first Wednesday in January. The Election Board shall administer the Oath of Office to a newly elected President and Vice President on the first Wednesday in January. All Representatives, the President, and the Vice President shall swear an oath and allegiance to the Hopi Tribe and the Hopi Constitution. ARTICLE XII - LANDS AND PROPERTY Section 1. Village Lands. The Villages of Kykotsmovi, Bacabi, Oraibi, Hotevilla, Upper Moencopi, and Lower Moencopi shall have the power to exclusively govern its Village Lands and establish procedures for the assignment, use, and alienation of Village Lands. At the request of the Village, the Council shall have the power by law to issue patents to property interests in Village Lands only to Members of the Tribe. Section 2. Clan Lands. Traditional Clan Land holdings of the Villages of Tewa, Walpi, Mishongnovi, Sipaulavi, Shungopavy, and Sichomovi shall be exclusively governed by their respective clans. At the request of the Clan, the Council shall have the power by law to issue patents to property interests in Clan Lands only to Members of the Tribe. Section 3. Other Lands. Lands other than Village Lands or Clan Lands shall be governed by the Council by law. The Council shall have the power by law to issue patents to property interests in Other Lands only to Members of the Tribe. Section 4. Transfer of Other Lands. Notwithstanding any other provision of the Constitution, interests in real property within the Territory shall not be conveyed or otherwise transferred, by sale, gift, devise, descent, forfeiture, or otherwise, to any person who is not a Member, and any such conveyance or transfer shall be deemed void and any action to execute such a conveyance or transfer, if intentional, shall constitute a crime as determined by law for persons who are subject to the jurisdiction of the Tribe, and any property subjected to such conveyance or transfer determined to be criminal shall escheat to the Tribe. Section 5. Land Disputes. Notwithstanding Article VI, Section 5, and except as provided in Article VII, Section 4, the Judicial Branch shall not have jurisdiction over disputes regarding Village Lands or Clan Land unless the Village(s) or Clan(s) involved in the dispute submit such dispute to the Judicial Branch, and the decision of the Judicial Branch shall be final. ARTICLE XIII - SOVEREIGN IMMUNITY Section 1. Sovereign Immunity. The Tribe shall possess inherent Sovereign Immunity. The Legislative Branch and the Judicial Branch shall be immune from suit in any jurisdiction and such immunity shall not be waived. The Legislative Branch shall have the power to waive by law the Sovereign Immunity of executive officials, employees, or departments in accordance with the Constitution. Section 2. Immunity from Suit by Foreign Parties. The government of the Tribe, its subdivisions, and officials and employees acting within the scope of their duties shall be immune from suit brought by any foreign entity, government, or person, except to the extent that the Council expressly waives immunity by law. Nothing in this Constitution shall be deemed to waive Sovereign Immunity from foreign suit. Section 3. Immunity from Suit by Domestic Parties. The government of the Tribe shall be immune from suit brought by any public or private entity or individual within the Territory or subject to the Jurisdiction of the Tribe except to the extent that the Council expressly waives such Sovereign Immunity by law. Executive Branch officials and employees acting within the scope of their duties shall be immune from suit, except to the extent that the Council expressly waives by law such Sovereign Immunity, or to the extent necessary to enforce in equity exclusively in the Judicial Branch the rights and responsibilities arising under this Constitution. Persons exercising any power reserved to the Villages who are acting within the scope of such power shall be immune from suit except to the extent necessary to enforce in equity exclusively in the Judicial Branch the rights and responsibilities arising under this Constitution. Primarily living on a 1.5 million-acre reservation in northeastern Arizona, the Hopi (peaceful ones) people have the longest authenticated history of occupation of a single area by any Native American tribe in the United States. Thought to have migrated north out of Mexico around 500 B.C., the Hopi have always lived in the Four Corners area of the United States. In the beginning, they were a hunting and gathering group divided into numerous small bands that lived in pit houses. However around the year 700 A.D. the Hopi became an agricultural people growing blue ears of corn using runoff from the mesas. At this time many of the small bands began to come together and large villages began to be established atop the mesas, the first of which at Antelope Mesa, east of present-day Keams Canyon, Arizona. Masonry walls came into use and aboveground dwellings replaced pit houses. As the population grew agriculture became more and more important. From 900 to 1100 A.D. many small masonry villages appeared in the area. Subsequent drying of the climate over the next two hundred years saw a clustering of the area’s population into larger villages, such as Oraibi, Awatovi, Wupatki, Betatakin and the villages in Canyon De Chelly. Men dressed in Kachina costumes Men dressed in Kachina costumes It was about this same time that the “Kachina Cult” began within the Hopi people. Though no one knows for sure how it originated, there is evidence today of kachina art found in the Puerco Ruins in the Petrified Forest National Park that dates back to about 1150 A.D. and other evidence of kachina masks and dancers appearing in rock art around 1325 A.D. Kachinas are the spirits of deities, natural elements or animals, or the deceased ancestors of the Hopi. Prior to each kachina ceremony, the men of the village will spend days studiously making figures in the likeness of the kachinas represented in that particular ceremony. The figures are then passed on to the daughters of the village by the Giver Kachina during the ceremony. Following the ceremony, the figures are hung on the walls of the pueblo and are meant to be studied in order to learn the characteristics of that certain Kachina. By the 15th century the culture of the masked dancers and carved dolls is known to have become a part of the culture of various Puebloan tribes in the southwest and in the next century, the Spanish began to document having seen bizarre images of the devil hanging in Pueblo homes. These were mostly likely kachina dolls. The kachina practices and ceremonies continue to this day. Hopi Indianbringing in the harvest, photo by the Detroit Publishing Company, about 1900 Hopi Indian bringing in the harvest, photo by the Detroit Publishing Company, about 1900 In the late 1200s, a massive drought forced 36 of 47 villages on the Hopi mesas to be abandoned. Following the drought, the 11 remaining villages grew in size and three new villages were established in Northeastern Arizona, about 70 miles from present-day Flagstaff. While the Hopi located their villages on mesas for defensive purposes, the land surrounding the mesas was also used by the tribe, dividing it between families and utilizing common areas for agricultural, medicinal, and religious purposes. By the 16th century, the Hopi culture was highly developed with an elaborate ceremonial cycle, complex social organization, and advanced agricultural system. They also participated in an elaborate trade network that extended throughout the Southwest and into Mexico. The Hopi society was matrilineal, with women determining inheritance and social status and of people. When a man marries, the children from the relationship are members of his wife’s clan. The Hopi practice a complete cycle of traditional ceremonies although not all villages retain or had the complete ceremonial cycle. These ceremonies take place according to the lunar calendar and are observed in each of the Hopi villages. Like other Native American groups, the Hopi have been influenced by Christianity and the missionary work of several Christian denominations. Few have converted enough to Christianity to drop their traditional religious practices. Antelope priests chanting at Kisi Moki snake dance, Hopi, Detroit Photographic, 1902 Antelope priests chanting at Kisi Moki snake dance, Hopi, Detroit Photographic, 1902 The Hopi enjoyed a peaceful way of life until the first outsiders arrived in Hopi territory in 1540. Under the leadership of Don Pedro de Tovar, the Spanish were looking for the legendary Seven Cities of Gold. The Spaniards were not received with friendliness at first, but the opposition of the natives was soon overcome and the party remained among the Hopi for several days, learning from them of the existence of the Grand Canyon. When they were unsuccessful in the search for the precious metal, they returned to Mexico but continued to maintain sporadic contact. In 1592 the Spanish returned when Catholic priests established a mission at Awatovi. For the next nine decades, the priests would attempt to suppress the Hopi religion and convert the tribe to Catholicism. From the Spanish, the Hopi acquired horses, burros, sheep, and cattle, as well as new fruits and vegetables that were introduced into their diet. The Spanish and later Europeans also introduced smallpox which over the centuries periodically reduced the populations on the mesas from thousands to hundreds in devastating epidemics. Pueblo Revolt Pueblo Revolt In 1680 the Hopi joined the Puebloans of New Mexico in the Pueblo Revolt which forced the Spanish out of the Southwest. Although the Spanish were successful in re-conquering the pueblos they were never able to firmly reestablish a foothold among the Hopi. Following on the heels of the Spanish, the Navajo, who were also under pressure from the Europeans, began moving into Hopi territory in the late 1600s. Scattered throughout the area they appropriated Hopi rangeland to graze their livestock, farm fields and water resources, as well as conducting frequent raids against Hopi villages. The peaceful Hopi were forced to battle for their survival in a long period of fighting that would last until 1824 when Spain recognized Mexico and the Hopi lands were given to the new Mexican government. Though no longer having to face the Spanish, the Navajo continued to attack the Hopi until they were forced onto reservations in 1864. Hopi Pueblo Hopi Pueblo In 1848 the United States and Mexico signed the Treaty of Guadalupe de Hidalgo, once more changing the jurisdiction under which the Hopi lands were governed. After the area became part of the United States, white settlers began to explore the area in greater numbers, and in 1870, the U.S. government laid claim to the lands of the Hopi. Once again, the Hopi were forced to fight to save their lands until finally they were forced onto the reservation in Black Mesa in 1882, where most of them still live today. Once on the reservation, the U.S. government spent years attempting to eradicate the Hopi culture and religion. Children were made to go to school, men and boys were forced to cut their hair, and efforts to convert the Hopi to Christianity intensified. Ultimately, this resulted in the incarceration of Chief Lomahongyoma and eighteen other Hopi Indians being placed in Alcatraz for their resistance to the “forced culture.” From January 3rd to August 7, 1895, the group was imprisoned for their resistance to farm on individual plots away from the mesas and for refusing to send their children to government boarding schools. Hopi Pueblo by Edward S. Curtis, 1906 Hopi Pueblo by Edward S. Curtis, 1906 In 1934 a changing tide of sentiment towards Native Americans led to the Indian Reorganization Act which codified the obligations of the US government to protect and preserve the rights of Native Americans. Soon after, the Hopi Tribal Council was formed in 1936 in an effort to establish a single representative body of the Hopi with which the U.S. Government could do business. Like other Native American tribes, the Hopi lands were drastically reduced, their current reservation representing only 9% of their original landholdings. Originally they occupied almost all of northern Arizona, from California to parts of Southern Nevada. Now the Hopi Reservation in Black Mesa, Arizona is surrounded by the Navajo reservation and is where the vast majority of the Hopi live today. However, a few Hopi live on the Colorado River Indian Reservation, on the Colorado River in western Arizona. Today, the Hopi, more than most Native American peoples, retain and continue to practice their traditional ceremonial culture. They also continue to battle legally with the U.S. government, as well as the Navajo tribe, for the return of their native lands. Traditionally the Hopi are highly skilled micro or subsistence farmers. The Hopi also are part of the wider cash economy; a significant number of Hopi have mainstream jobs; others earn a living by creating high-quality Hopi art, notably the carving of Kachina dolls, the expert crafting of earthenware ceramics, and the design and production of fine jewelry, especially sterling silver. The Hopi Reservation today, located in northeastern Arizona occupies some 1.5 million acres with several pueblos, most notably Walpi and Old Oraibi. Most villages are closed to their Kachina dances but some social dances remain open to the public. Photography, sketching, and recordings are prohibited. The Hopi are a Native American tribe who primarily live on the Hopi Reservation in northeastern Arizona. As of the 2010 census, there are 19,338 Hopi in the United States.[1] The Hopi Tribe is a sovereign nation within the United States and has government-to-government relations with the United States federal government. Particular villages retain autonomy under the Hopi Constitution and Bylaws. The Hopi language is one of 30 in the Uto-Aztecan language family. The majority of Hopi people are enrolled in the Hopi Tribe of Arizona but some are enrolled in the Colorado River Indian Tribes. The Hopi Reservation covers a land area of 2,531.773 sq mi (6,557.26 km2). The Hopi encountered Spaniards in the 16th century, and are historically referred to as Pueblo people, because they lived in villages (pueblos in the Spanish language). The Hopi are descended from the Ancestral Puebloans (Hopi: Hisatsinom), who constructed large apartment-house complexes and had an advanced culture that spanned the present-day Four Corners region of the United States, comprising southeastern Utah, northeastern Arizona, northwestern New Mexico, and southwestern Colorado.[2] They lived along the Mogollon Rim, especially from the 12th–14th century, after which time their cultures seemed to have disappeared. The primary meaning of the word "Hopi" is "behaving one, one who is mannered, civilized, peaceable, polite, who adheres to the Hopi Way."[3] Some sources contrast this to other warring tribes that subsist on plunder.[4] Hopi is a concept deeply rooted in the culture's religion, spirituality, and its view of morality and ethics. To be Hopi is to strive toward this concept, which involves a state of total reverence and respect for all things, to be at peace with these things, and to live in accordance with the instructions of Maasaw, the Creator or Caretaker of Earth. The Hopi observe their traditional ceremonies for the benefit of the entire world. Traditionally, Hopi are organized into matrilineal clans. The children are born into the same clan structure as the mother. These clan organizations extend across all villages. Children are named by the women of the father's clan. After the child is introduced to the Sun, the women of the paternal clan gather, and name the child in honor of the father's clan. Children can be given over forty names. The village members decide the common name. Current practice is to either use a non-Hopi or English name or the parent's chosen Hopi name. A person may also change the name upon initiation to traditional religious societies, or a major life event. Prehistoric architecture dictates how social structures influence the creation of homes before European contact. Many Hopi homes were created with Pueblo influence as well. Archeological digs have uncovered various room structures reflecting social practices of the Hopi people during this period. During the 1970s, a group of archeologists assembled a few basic types of rooms used in prehistoric Hopi life: living/ habitation rooms, storage rooms, and religious/ ceremonial rooms (see kivas); each of these rooms allowed for the Hopi to hold ceremonies, cook, and even forge hunting equipment.[5] The Hopi have always viewed their land as sacred, seeing themselves as caretakers of the land that they inherited from their ancestors.[citation needed] The Hopi did not have a conception of land being bounded and divided. Agriculture is a very important part of their culture, and their villages are now located atop mesas in northern Arizona. The Hopi people originally settled near the foot of the mesas but in the course of the 17th century moved to the mesa tops for protection from the Utes, Apaches, and Spanish.[6] On December 16, 1882, President Chester A. Arthur passed an executive order creating a reservation for the Hopi. It was smaller than the surrounding land that was annexed by the Navajo reservation, which is the largest in the country.[7] On October 24, 1936, the Hopi people ratified a Constitution. That Constitution created a unicameral government where all powers are vested in a Tribal Council. While there is an executive branch (tribal chairman and vice chairman) and judicial branch, their powers are limited under the Hopi Constitution. The traditional powers and authority of the Hopi Villages were preserved in the 1936 Constitution.[8] As of 2005[9] the Hopi Reservation is entirely surrounded by the much larger Navajo Reservation. As the result of land disputes dating back to 1940-1970 or earlier the two nations used to share the government designated Navajo–Hopi Joint Use Area, but this continued to be a source of conflict. The partition of this area, commonly known as Big Mountain, by Acts of Congress in 1974 and 1996, but as of 2008 has also resulted in long-term controversy.[10][11] Lewis Tewanima, Olympian athlete, 1911 Contents 1 Oraibi 2 Early European contact, 1540–1680 3 Pueblo Revolt of 1680 4 Hopi-U.S relations, 1849–1946 4.1 Education 4.2 Hopi land 4.3 Oraibi split 5 Hopi recognition 6 Hopi–Navajo land disputes 7 Tribal government 7.1 Tribal officers 7.2 Tribal council 7.3 Tribal courts 8 Economic development 9 Culture 10 Albinism 11 Notable Hopi people 12 Gallery 13 See also 14 References 15 Further reading 16 External links Oraibi Old Oraibi is one of four original Hopi villages, and one of the oldest continuously inhabited villages within the territory of the United States. In the 1540s the village was recorded as having 1,500–3,000 residents.[7] Early European contact, 1540–1680 The first recorded European contact with the Hopi was by the Spanish in A.D 1540. Spanish General Francisco Vásquez de Coronado went to North America to explore the land. While at the Zuni villages, he learned of the Hopi tribe. Coronado dispatched Pedro de Tovar and other members of their party to find the Hopi villages.[12] The Spanish wrote that the first Hopi village they visited was Awatovi. They noted that there were about 16,000 Hopi and Zuni people.[7] A few years later, the Spanish explorer García López de Cárdenas investigated the Rio Grande and met the Hopi. They warmly entertained Cardenas and his men and directed him on his journey.[12] In 1582–1583 the Hopi were visited by Antonio de Espejo’s expedition. He noted that there were five Hopi villages and around 12,000 Hopi people.[7] During that period the Spanish explored and colonized the southwestern region of the New World, but never sent many forces or settlers to the Hopi country.[12] Their visits to the Hopi were random and spread out over many years. Many times the visits were from military explorations. The Spanish colonized near the Rio Grande and, because the Hopi did not live near rivers that gave access to the Rio Grande, the Spanish never left any troops on their land.[13] The Spanish were accompanied by missionaries, Catholic friars. Beginning in 1629, with the arrival of 30 friars in Hopi country, the Franciscan Period started. The Franciscans had missionaries assigned and built a church at Awatovi. Pueblo Revolt of 1680 Main article: Pueblo Revolt Spanish Roman Catholic priests were only marginally successful in converting the Hopi and persecuted them in a draconian manner for adhering to Hopi religious practices. The Spanish occupiers in effect enslaved the Hopi populace, compelling them to endure forced labor and hand over goods and crops. Spanish oppression and attempts to convert the Hopi caused the Hopi over time to become increasingly intolerant towards their occupiers.[13] The documentary record shows evidence of Spanish abuses. In 1655, a Franciscan priest by the name of Salvador de Guerra beat to death a Hopi man named Juan Cuna. As punishment, Guerra was removed from his post on the Hopi mesas and sent to Mexico City.[14] In 1656, a young Hopi man by the name of Juan Suñi was sent to Santa Fe as an indentured servant because he impersonated the resident priest Alonso de Posada at Awatovi, an act believed to have been carried out in the spirit of Hopi clowning.[15] During the period of Franciscan missionary presence (1629-1680), the only significant conversions took place at the pueblo of Awatovi.[12] In the 1670s, the Rio Grande Pueblo Indians put forward the suggestion to revolt in 1680 and garnered Hopi support.[13] The Pueblo Revolt was the first time that diverse Pueblo groups had worked in unison to drive out the Spanish colonists. In the Burning of Awatovi, Spanish soldiers, local Catholic Church missionaries, friars, and priests were all put to death, and the churches and mission buildings were dismantled stone by stone. It took two decades for the Spanish to reassert their control over the Rio Grande Pueblos but the Catholic Inquisition never made it back to Hopiland. In 1700, the Spanish friars had begun rebuilding a smaller church at Awatovi. During the winter of 1700–01, selected teams of men from the other Hopi villages sacked Awatovi at the request of the village chief, killed all the men of the village, and removed the women and children to other Hopi villages, then completely destroyed the village and burned it to the ground. Thereafter, despite intermittent attempts in the course of the 18th century, the Spanish failed subsequently to ever re-establish a presence in Hopi country.[12] Hopi-U.S relations, 1849–1946 Nampeyo Ceramic jar, circa 1880 In 1849, James S. Calhoun was appointed official Indian agent of Indian Affairs for the Southwest Territory of the U.S. He had headquarters in Santa Fe and was responsible for all of the Indian residents of the area. The first formal meeting between the Hopi and the U.S government occurred in 1850 when seven Hopi leaders made the trip to Santa Fe to meet with Calhoun. They wanted the government to provide protection against the Navajo, an Apachean-language tribe, but distinct from other Apache. At this time, the Hopi leader was Nakwaiyamtewa. The US established Fort Defiance in 1851 in Arizona, and placed troops in Navajo country to deal with their threats to the Hopi. General James J. Carleton, with the assistance of Kit Carson, was assigned to travel through the area. They "captured" the Navajo natives and forced them to the fort. As a result of the Long Walk of the Navajo, the Hopi enjoyed a short period of peace.[16] In 1847, Mormons settled in Utah and tried to convert the Indians to Mormonism.[13] Jacob Hamblin, a Mormon missionary, first made a trip into Hopi country in 1858. He was on good terms with the Hopi Indians, and in 1875 an LDS Church was built on Hopi land.[16] Education In 1875, the English trader Thomas Keam escorted Hopi leaders to meet President Chester A. Arthur in Washington D.C. Loololma, village chief of Oraibi at the time, was very impressed with Washington.[7] In 1887, a federal boarding school was established at Keams Canyon for Hopi children.[16] The Oraibi people did not support the school and refused to send their children 35 miles (56 km) from their villages. The Keams Canyon School was organized to teach the Hopi youth the ways of European-American civilization. It forced them to use English and give up their traditional ways.[7] The children were made to abandon their tribal identity and completely take on European-American culture.[17] Children were forced to give up their traditional names, clothing and language. Boys, who were also forced to cut their long hair, were taught European farming and carpentry skills. Girls were taught ironing, sewing and "civilized" dining. The school also reinforced European-American religions. The American Baptist Home Mission Society made students attend services every morning and religious teachings during the week.[18] In 1890, Commissioner of Indian Affairs Thomas Jefferson Morgan arrived in Hopi country with other government officials to review the progress of the new school. Seeing that few students were enrolled, they returned with federal troops who threatened to arrest the Hopi parents who refused to send their children to school, with Morgan forcibly taking children to fill the school.[7] Hopi land Agriculture is an important part of Hopi culture, and their villages are spread out across the northern part of Arizona. The Hopi and the Navajo did not have a conception of land being bounded and divided. The Hopi people had settled in permanent villages, while the nomadic Navajo people moved around the four corners. Both lived on the land that their ancestors did. On December 16, 1882, President Chester A. Arthur issued an executive order creating a reservation for the Hopi. It was smaller than the Navajo reservation, which was the largest in the country.[7] The Hopi reservation was originally a rectangle 55 by 70 miles (88.5 by 110 km) in the middle of the Navajo Reservation, with their village lands taking about half of the land.[19] The reservation prevented encroachment by white settlers, but it did not protect the Hopis against the Navajos.[7] The Hopi and the Navajo fought over land, and they had different models of sustainability, as the Navajo were sheepherders. Eventually the Hopi went before the Senate Committee of Interior and Insular Affairs to ask them to help provide a solution to the dispute. The tribes argued over approximately 1,800,000 acres (7,300 km2) of land in northern Arizona.[20] In 1887 the U.S government passed the Dawes Allotment Act. The purpose was to divide up communal tribal land into individual allotments by household, to encourage a model of European-American style subsistence farming on individually owned family plots of 640 acres (2.6 km2) or less. The Department of Interior would declare remaining land "surplus" to the tribe's needs and make it available for purchase by U.S citizens. For the Hopi, the Act would destroy their ability to farm, their main means of income. The Bureau of Indian Affairs did not set up land allotments in the Southwest.[21] Oraibi split Abandoned house and view from Oraibi village The chief of the Oraibi, Lololoma, enthusiastically supported Hopi education, but his people were divided on this issue.[22] Most of the village was conservative and refused to allow their children to attend school. These natives were referred to as "hostiles" because they opposed the American government and its attempts to force assimilation. The rest of the Oraibi were called "friendlies" because of their acceptance of white people and culture. The "hostiles" refused to let their children attend school. In 1893, the Oraibi Day School was opened in the Oraibi village. Although the school was in the village, traditional parents still refused to allow their children to attend. In 1894, a group of Hopi parents announced that they were against the ideas of Washington and did not want their children to be exposed to the culture of white Americans. The government sent troops to arrest the 19 parents and sent them to Alcatraz Prison, where they stayed for a year.[7] Another Oraibi leader, Lomahongyoma, competed with Lololoma for village leadership. In 1906 the village split after a conflict between hostiles and friendlies. The conservative hostiles left and formed a new village, known as Hotevilla.[16] Hopi recognition At the dawn of the 20th century, the US government established day schools, missions, farming bureaus, and clinics on every Indian reservation. This policy required that every reservation set up its own police force, tribal courts, and appoint a leader who would represent their tribe to the U.S government. In 1910 in the Census for Indians, the Hopi Tribe had a total of 2,000 members, which was the highest in 20 years. The Navajo at this time had 22,500 members and have consistently increased in population. During the early years of this century, only about three percent of Hopis lived off the reservation.[19] In 1924 Congress officially declared Native Americans to be U.S citizens with the Indian Citizenship Act. Under the Indian Reorganization Act of 1934, the Hopi established a constitution to create their own tribal government, and in 1936 elected a Tribal Council.[16] The Preamble to the Hopi constitution states that they are a self-governing tribe, focused on working together for peace and agreements between villages in order to preserve the "good things of Hopi life." The constitution consists of thirteen articles, addressing territory, membership, and organization of their government with legislative, executive and judicial branches.[23] Hopi–Navajo land disputes Map of the Hopi reservation surrounded by the Navajo Nation, showing 1882 boundaries, 1936 District 6, and the 1962 Joint Use Area. Further information: Office of Navajo and Hopi Indian Relocation From the 1940s to the 1970s, the Navajo moved their settlements closer to Hopi land, causing the Hopi to raise the issue with the U.S government. This resulted in the establishment of "District 6" which placed a boundary around the Hopi villages on the first, second, and third mesas, thinning the reservation to 501,501 acres (2,029.50 km2).[16] In 1962 the courts issued the "Opinion, Findings of Fact and Conclusions of Law and Judgment," which stated that the U.S. government did not grant the Navajo any type of permission to reside on the Hopi Reservation that was declared in 1882; and that the remaining Hopi land was to be shared with the Navajo, as the Navajo–Hopi Joint Use Area.[24] Between 1961 and 1964, the Hopi tribal council signed leases with the U.S government that allowed companies to explore and drill for oil, gas, and minerals in Hopi country. This drilling brought over three million dollars to the Hopi Tribe.[25] In 1974, The Navajo-Hopi Land Settlement Act was passed,(Navajo-Hopi Land Settlement Act of 1974 (Public Law 93–531; 25 U.S.C. 640d et seq.)), and it was followed by the Navajo-Hopi Land Dispute Settlement Act of 1996, settling some issues not resolved in 1974.[26] The 1974 Act created the Office of Navajo and Hopi Indian Relocation, which forced the relocation of any Hopi or Navajo living on the other's land. In 1992, the Hopi Reservation was increased to 1,500,000 acres (6,100 km2).[24] Today's[when?] Hopi Reservation is traversed by Arizona State Route 264, a paved road that links the numerous Hopi villages. Tribal government Congressman Tom O'Halleran meeting with Hopi leadership in 2020. Flag of the Hopi On October 24, 1936, the Hopi people ratified a constitution. That constitution created a unicameral government where all powers are vested in a Tribal Council. While there is an executive branch (tribal chairman and vice chairman) and judicial branch, their powers are limited under the Hopi Constitution. The traditional powers and authority of the Hopi villages was preserved in the 1936 constitution.[8] The Hopi tribe is federally recognized and headquartered in Kykotsmovi, Arizona. Tribal officers The current tribal officers are:[27] Chairman: Timothy L. Nuvangyaoma Vice Chairman: Clark W. Tenakhongva Tribal Secretary: Theresa Lomakema Treasurer: Wilfred Gaseoma Sergeant-at-Arms: Alfonso Sakeva Tribal council Representatives to the council are selected either by a community election or by an appointment from the village kikmongwi, or leader. Each representative serves a two-year term. Representation on the Tribal Council as of December 2017 is as follows:[27] Village of Upper Moenkopi: Hubert Lewis, Sr., Michael Elmer, Robert Charley, Philton Talahytewa, Sr. Village of Bakabi: Dwayne Secakuku, Clifford Quotsaquahu Village of Kykotsmovi: David Talayumptewa, Phillip Quochytewa, Sr., Danny Honanie, Herman G. Honanie Village of Sipaulavi: Rosa Honanie, Village of Mishongnovi: Emma Anderson, Craig Andrews, Pansy K. Edmo, Rolanda Yoyletsdewa First Mesa Consolidated Villages: Albert T. Sinquah, Ivan Sidney, Sr., Wallace Youvella, Jr., Dale Sinquah Currently, the villages of Shungopavi, Oraibi, Hotevilla, and Lower Moenkopi do not have a representative on council.[27] The Hopi Villages select council representatives, and may decline to send any representative. The declination has been approved by the Hopi Courts.[28] Tribal courts The Hopi Tribal Government operates a Trial Court and Appellate Court in Keams Canyon. These courts operate under a Tribal Code, amended August 28, 2012.[29] Economic development The Hopi tribe earns most of its income from natural resources. On the 1,800,000-acre (7,300 km2) Navajo Reservation, a significant amount of coal is mined yearly from which the Hopi Tribe shares mineral royalty income.[21] Peabody Western Coal Company is one of the largest coal operations on Hopi land, with long-time permits for continued mining.[30] The tribe's 2010 operating budget was $21.8 million, and projected mining revenues for 2010 were $12.8 million.[31] The Hopi Tribe Economic Development Corporation (HTEDC) is the tribal enterprise charged with creating diverse, viable economic opportunities. The HEDC oversees the Hopi Cultural Center and Walpi Housing Management. Other HTEDC businesses include the Hopi Three Canyon Ranches, between Flagstaff and Winslow and the 26 Bar Ranch in Eagar; Hopi Travel Plaza in Holbrook; three commercial properties in Flagstaff; and the Days Inn Kokopelli in Sedona.[32] Noqkwivi and blue corn tortillas, a traditional Hopi dish. Noqkwivi and blue corn frybread Tourism is a source of income. The Moenkopi Developers Corporation, a non-profit entity owned by the Upper village of Moenkopi, opened the 100-room Moenkopi Legacy Inn and Suites in Moenkopi, Arizona, near Tuba City, Arizona.[33] It is the second hotel on the reservation. It provides non-Hopi a venue for entertainment, lectures, and educational demonstrations, as well as tours and lodging. The project is expected to support 400 jobs.[34] The village also operates the Tuvvi Travel Center in Moenkopi.[35] The Tribally owned and operated Hopi Cultural Center on Second Mesa includes gift shops, museums, a hotel, and a restaurant that serves Hopi dishes.[36] The Hopi people have repeatedly voted against gambling casinos as an economic opportunity.[37] On November 30, 2017, in his last day as Chairman of the Hopi Tribe, Herman G. Honanie and Governor Doug Ducey signed the Hopi Tribe-State of Arizona Tribal Gaming Compact, a year after the Tribe approved entering into a compact with the State of Arizona. The historic agreement, which gives the Hopi Tribe the opportunity to operate or lease up to 900 Class III gaming machines, makes Hopi the 22nd and last Arizona tribe to sign a gaming compact with the State.[38] Hopi girls watching Pueblo dancers below, 1906 Culture Common Hopi Kachina figures. Tile, Hopi, late 19th-early 20th century, Brooklyn Museum Further information: Hopi mythology The Hopi Dictionary gives the primary meaning of the word "Hopi" as: "behaving one, one who is mannered, civilized, peaceable, polite, who adheres to the Hopi Way."[3] Some sources contrast this to other warring tribes that subsist on plunder,[4] considering their autonym, Hopisinom to mean "The Peaceful People" or "Peaceful Little Ones".[39] However, Malotki maintains that "neither the notion 'peaceful' nor the idea 'little' are semantic ingredients of the term."[40] According to Barry Pritzker, "...many Hopi feel an intimate and immediate connection with their past. Indeed, for many Hopi, time does not proceed in a straight line, as most people understand it. Rather, the past may be past and present more or less simultaneously." In the present Fourth World, the Hopi worship Masauwu, who admonished them to "always remember their gods and to live in the correct way." The village leader, kikmongwi, "promoted civic virtue and proper behavior."[41] Traditionally, Hopi are organized into matrilineal clans. When a man marries, the children from the relationship are members of his wife's clan. These clan organizations extend across all villages. Children are named by the women of the father's clan. On the twentieth day of a baby's life, the women of the paternal clan gather, each woman bringing a name and a gift for the child. In some cases where many relatives would attend, a child could be given over forty names, for example. The child's parents generally decide the name to be used from these names. Current practice is to either use a non-Hopi or English name or the parent's chosen Hopi name. A person may also change the name upon initiation into one of the religious societies, such as the Kachina society, or with a major life event.[citation needed] The Hopi practice a complete cycle of traditional ceremonies although not all villages retain or had the complete ceremonial cycle. These ceremonies take place according to the lunar calendar and are observed in each of the Hopi villages. Like other Native American groups, the Hopi have been influenced by Christianity and the missionary work of several Christian denominations. Few have converted enough to Christianity to drop their traditional religious practices. Traditionally the Hopi are micro or subsistence farmers. The Hopi also are part of the wider cash economy; a significant number of Hopi have mainstream jobs; others earn a living by creating Hopi art, notably the carving of Kachina dolls, the crafting of earthenware ceramics, and the design and production of fine jewelry, especially sterling silver. The Hopi collect and dry a native perennial plant called Thelesperma megapotamicum, known by the common name Hopi tea, and use it to make an herbal tea, as a medicinal remedy and a yellow dye.[42] Albinism The Hopi have a high rate of albinism. Primarily in Second Mesa and west villages towards Hotevilla—about 1 in 200 individuals.[43] Notable Hopi people Michael Kabotie (1942—2009), silversmith and painter Thomas Banyacya (ca. 1909–1999), Interpreter and spokesman for traditional Hopi leaders Neil David Sr. (born 1944), painter, illustrator, and kachina doll carver Dan Evehema (born circa 1893 - 1999), traditional Hopi leader and author Jean Fredericks (1906–1990), Hopi photographer and former Tribal Council chairman[44][45] Iva Honyestewa, basket maker, food activist, educator Diane Humetewa (born 1964), Appointed by President Obama to be a U.S. District Court Judge Fred Kabotie (circa 1900–1986), painter and silversmith Michael Kabotie (1942–2009), painter, sculptor, and silversmith Charles Loloma (1912–1991), jeweler, ceramic artist, and educator Linda Lomahaftewa, (born 1947) printmaker, painter, and educator David Monongye (birth date unknown), Hopi Native American traditional leader; Son of Yukiuma, keeper of the Fire Clan Tablets Helen Naha (1922–1993) potter Tyra Naha, potter Dan Namingha, (born 1950), Hopi-Tewa painter and sculptor Elva Nampeyo, potter Fannie Nampeyo, potter Iris Nampeyo (Nampeyo, Hopi, circa 1860–1942), potter Lori Piestewa (1979–2003), US Army Quartermaster Corps soldier killed in Iraq War Dextra Quotskuyva (born 1928), potter Emory Sekaquaptewa (1928–2007), Hopi leader, linguist, lexicon maker, commissioned officer of US Army (West Point graduate), jeweler, silversmith Phillip Sekaquaptewa (born 1956), jeweler, silversmith (nephew of Emory) Don C. Talayesva (ca. 1891–1985), autobiographer and traditionalist Lewis Tewanima (1888–1969), Olympic distance runner and silver medalist Tuvi (Chief Tuba) (circa 1810–1887), first Hopi convert to Mormonism after whom Tuba City, Arizona, was named Gallery Hopi Women's Dance, 1879, Oraibi, Arizona, photo by John K. Hillers   Dancer's Rock, 1879, Walpi, Arizona, photo by John K. Hillers   Traditional Hopi village of Walpi, 1941, photo by Ansel Adams   Traditional Hopi homes, c. 1906, photo by Edward S. Curtis   Hopi Basket Weaver c. 1900, photo by Henry Peabody   Hopi Basket Weaver   Hopi girl, photo by Edward S. Curtis   Iris Nampeyo, world-famous Hopi ceramist, with her work, c. 1900, photo by Henry Peabody   Hopi girl at Walpi, c. 1900, with "squash blossom" hairdo indicative of her eligibility for courtship   Four young Hopi women grinding grain, c. 1906, photo by Edward S. Curtis   Hopi woman dressing hair of unmarried girl, c. 1900, photo by Henry Peabody   Children with chopper bicycle, Hopi Reservation, 1970   Hopi girl, 1922, photo by Edward S. Curtis   Hopi woman, 1922, photo by Edward S. Curtis   Hopi girls, 1922, photo by Edward S. Curtis See also Black Mesa Peabody Coal controversy Hopi Kachina dolls Hopi language Hopi mythology Hopi Reservation Kachina Kiva Kikmongwi Oraibi Puebloan peoples Sikyátki
  • Condition: Used
  • Artisan: EDGAR SUMATZKUKU
  • Tribal Affiliation: hopi
  • Country/Region of Manufacture: United States
  • Culture: Native American: US

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