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Item:176277816089HOPI 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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808+ items sold. 0% negative feedback. Great seller with very good positive feedback and over 50 ratings.